Bibliotheca Polyglotta

Gaganagañjaparipṛcchā

Complete text

In Indic language: Āryagaganagañjaparipṛccha nāma mahāyanasūtra,
In Tibetan: The Exalted Discourse of the Great Vehicle entitled The Questions of Bodhisatva Gaganagañja, volume 1

大方等大集經卷第十四北涼天竺三藏曇無讖譯虚空藏品第八之一所問品第一

大集大虚空藏菩薩所問經卷第一開府儀同三司特進試鴻臚卿肅國公食邑三千戸賜紫贈司空謚大鑑正號大廣智大興善寺三藏沙門不空奉詔譯

| rgya gar skad du | ārya ga ga na gañdza¹ pa² ri pṛ³ tstsha⁴ nā⁵ ma ma hā yā⁶ na sū⁷ tra | bod skad du | ’phags pa⁸ nam mkha’⁹ mdzod kyis źus pa źes bya ba theg pa chen po’i mdo | bam po dang po ||

1. F1F2: gandza 2. N: pā 3. CNQ: pri; F1: prid; F2: phrid 4. C: tstshā; F1F2: tsha 5. F1F2:na 6. CF2: ya; F1: om. 7. F1F2: su 8. F1: om. 9. F1: kha

Homage to all the Buddhas and bodhisatvas (namaḥ sarvabuddhabodhisatvebhyaḥ)

saṅs rgyas daṅ ¹⁰ byaṅ chub sems¹¹ dpa’ thams cad la (2) phyag ’tshal lo ||

10. Q: | 11. C: smas

I. The Occasion

Thus I heard: Once the Lord stayed at the place of the Tathāgatas, the courtyard adorned with jewels, the dwelling place of all the Tathāgatas (evaṃ mayā śrutam ekasmin samaye bhagavān tathāgatagocare ratnavyūhamaṇḍalamāḍe sarvatathāgataniveśane); the accumulation of the ornaments of great merit (mahāpuṇyālaṃkārasaṃbhāropacaye); the outcome of great conduct (mahācaryāniṣyande); completely accomplished all qualities of buddhas through the karmic fruition (sarvabuddhadharmavipākābhinirvṛtte); the place of the bodhisatva, the great beings (mahābodhisatvabhavane); [the place] of infinite teachings (anatanidarśane); blessed with the manifestation of tathāgatas (tathāgatavikurvāṇādhiṣṭhāne); the way into the place through unattached wisdom (asaṅgagocarajñānapraveśe); the source of great happiness (mahāmuditā samudaye); the way into the recollection, intelligence, and understanding [of religion] (smṛtimatigatipraveśe); never to be derided [by anyone] (’nānindite); consideration through knowledge (jñānavyavacāre); the way into the lack of self-nature (tadasvabhāvapraveśe); praised through the future world-ages (’parāntakalpābhiṣṭute); remained in immeasurable multitude of all good qualities (sarvaguṇāprameyasaṃcaye).

爾時婆伽婆。遊如來行處妙寶莊嚴堂上如來威神大功徳莊嚴衆相具足。因於本行佛地得報。菩薩宮宅稱無量讃。如來神力之所建立。入無礙智行處生勝喜悦。思念進智分別巧説。衆徳具足來世所歎。

如是我聞。一時薄伽梵。在如來境界寶莊嚴道場。而此道場皆是如來之所加持。積集廣大福徳資糧。大行等流之所成就。是諸菩薩所住宮殿。演説無邊甚深法處。亦是如來遊戲神通無礙智境。 See the record after next 能生廣大善善巧念慧。入無所有智所行處。盡未來世稱讃無量殊勝功徳。

’di skad bdag gis thos pa¹² dus gcig¹³ na | bcom ldan ’das de bźin gśegs pa’i spyod yul rin¹⁴ po che¹⁵ bkod pa’i ’khor gyi¹⁶ khyams de bźin gśegs pa’i gnas || bsod nams chen po’i rgyan¹⁷ gyis¹⁸ tshogs bsags¹⁹ pa | spyod pa chen po’i rgyu ’thun²⁰ (3) pa | saṅs rgyas kyi chos thams cad rnam par smin pas mṅon par grub²¹ pa | byaṅ chub sems dpa’ sems dpa’²² chen po’i gnas²³ mtha’ yas pa ṅes par bstan pa | de bźin gśegs pa’i²⁴ rnam par sprul pa’i byin gyi rlabs²⁵ | mi chags pa’i spyod yul gyi ye śes (4) la²⁶ ’jug pa | dga’ ba rgya chen po rab tu skyed pa | dran pa daṅ | blo gros daṅ | rtogs pa la ’jug pa |²⁷ kun nas ma smad²⁸ pa | ye śes kyis rnams²⁹ par dpyod³⁰ pa³¹ | de’i raṅ bźin ma yin pa la ’jug pa | phyi ma’i mtha’i bskal par mṅon du bstod pa | yon tan gyi tshogs (5) thams cad dpag tu med pa na bźugs te |

12. F1: pa’i 13. F1F2N: cig 14. F2: la 15. F1: chen; F2: om. po che 16. F1: gi; F2: kyis 17. C: rgyin 18. F1: kyi; F2: kyis; HNG:gyi 19. F1: rtsags 20. CF1HN: mthun 21. F1: sgrub 22. CF1Q: om. sems dpa’ 23. F2: | 24. F2: pa 25. CHNF2: brlabs 26. CQ: om. 27. C: om. | 28. F2: dmaṅ 29. F1F2HNQ: rnam 30. F1F2: spyod 31. F1F2: do

The Lord had fully woken up to the fact that all moments of existence are of the same character (bhagavān sarvadharmasamatābhisaṃbuddhaḥ); had set the wheel of religion in motion (supravartitadharmacakro); training completely endless of disciples (’nantaśiṣyagaṇasuvinītaḥ); having obtained power of all dharmas (sarvadharmavaśitāprāptaḥ); knowing well all kinds of intentions in living beings (sarvasatvāśayakāryajña); having perfected exquisite abilities of perception (indriyaparamapāramitāprāptaḥ); skilled in subduing the habit of vice which are connections in all sentient being (sarvasatvakleśavāsanānusaṃdhisamudghātanakuśalo); never ceasing to perform his effortless Buddha-activities (’nābhogabuddhakāryāpratiprasrabdho). With him was a great congregation of six million monks (mahatā bhikṣusaṃghena sārdhaṃ ṣaṣṭyā bhikṣuniyutaiḥ); all of them with disciplined mind (sarvair ājāneyacittaiḥ); thoroughly liberated their mind through right knowledge (samyagājñāsuvimukticittaiḥ); making effort to completely destroy the connection of all habits of vices (sarvakleśavāsanānusaṃdhisamudghātanābhiyuktais); the son of tathagata, the king of dharma (tathāgatadharmarājaputrair); skilled in staying according to the profound teaching (dharmagambhīravihārakuśalair); perfected in the moments of existence beyond objectification (anālambanadharmanirjātaiḥ); perfected by their admirable behavior (prāsādikeryāpathasaṃpannair); very worthy of offering (mahādakṣiṇīyais); faithful to follow the teaching of the Tathagata (tathāgatājñāsupratipannaiḥ).

世尊正覺善轉法輪。善能調順無量衆生。於諸法中皆得自在。知諸衆生心所趣向。善能分別一切諸根彼岸。善斷結習。永盡無餘所施佛事自然成辦。與大比丘衆六百萬人倶。其心調柔結習已斷。皆是如來法王之子。行甚深法善能。解了無所有法。殊妙端正威儀具足。是大福田。正住如來所教法中。

世尊現證一切諸法平等自在。善轉無上清淨法輪善能調伏諸弟子衆。善達一切有情意樂。善知一切諸根彼岸。善斷一切煩惱結習。於諸佛事任運施作無有休息與大苾芻衆六百萬人倶。此諸苾芻皆是如來法王之子。心善解脱慧善解脱。已斷一切煩惱結縛。善説一切甚深佛法。復能通達於無相法。端嚴殊特具足威儀。爲大福田増長之處。善住如來之所教令。

bcom ldan ’das chos thams cad kyi mñam pa ñid ni mṅon par rdzogs par saṅs rgyas | chos kyi ’khor lo ni rab tu bskor || slob ma śin tu dul ba mtha’ yas pa’i tshogs ni mṅa’ || chos thams cad la ni mṅa’ brñes | sems (6) can thams cad kyi bsam pa’i bya ba ni śin tu mkhyen | dbaṅ po dam pa’i pha rol tu ni byon | sems can thams cad kyi ñon moṅs pa’i bag chags kyis mtshams sbyor ba yaṅ dag par ’joms pa la ni mkhas śiṅ | saṅs rgyas kyi mdzad pa lhun gyis grub pa ni rgyun ma bcad do || (7) dge sloṅ sa ya phrag drug gi dge sloṅ gi dge ’dun chen po daṅ thabs cig ste | thams cad kyaṅ śes kyi sems daṅ ldan pa | yaṅ dag pa’i śes pas sems śin tu rnam par grol ba | ñon moṅs pa thams cad kyis bag chags kyi mtshams sbyor ba yaṅ dag par ’joms (243b1) pa la brtson pa | de bźin gśegs pa chos kyi rgyal po’i sras chos zab mo la gnas par mkhas pa | dmigs su med pa’i chos las ṅes par byuṅ ba | spyod lam mdzes pa phun sum tshogs pa | sbyin pa’i gnas chen por gyur pa | de bźin gśegs pa’i bka’ la śin (2) tu źugs pa śa stag go ||

The Bodhisatvas, the great beings had assembled from many different buddha-fields and they were innumerable, endless, and inexpressible. With him was also a great assembly of ineffable bodhisatvas. (nānābuddhakṣetrasaṃnipatitair bodhisatvamahāsatvāprameyāpramāṇābhilapyair mahābhilapyabodhisatvagaṇena sārdhaṃ); skilled in transmigration through infinite buddha-field in an instant (sarvacittakṣaṇikānantabuddhakṣetragatikuśalaiḥ); had always worshipped the Tathāgatas, skilled in paying homage to [them](sarvatathāgatapūjopasthānakuśalair); sought to receive teachings (atṛptadharmaparyeṣṭibhiḥ); constantly striving to throughly mature all sentient beings (satatasamitaṃ sarvasatvaparipācanānuyuktaiḥ); attained the perfection of the best skillful means and knowledge (prajñopāyaparamapāramitābhir); thoroughly established in unobstructed emancipation (anāvaraṇamokṣapratiṣṭhitaiḥ); perfectly transcended all mental constructions and conceptual consciousness (sarvakalpavikalpaprapañcasamatikrāntaiḥ); near to the stage of omniscience. They were like this. (sarvajñajñānāsannībhūtais tad yathā) The bodhisatva Vidyuddeva, the bodhisatva Yuddhajaya, the bodhisatva Vairocanagarbha, the bodhisatva Parākramavikrama, the bodhisatva Vimatismudghātin, the bodihsatva Vighuṣṭaśabda, the bodhisatva Vyavalokanacakṣur, the bodhisatva Vigatatamasā, (vidyuddena ca bodhisatvena yuddhajayena ca bodhisatvena vairocanagarbhena ca bodhisatvena parākramavikrameṇa ca bodhisatvena vimatisamudghātinā ca bodhisatva vighuṣṭaśabdena ca bodhisatvena vyavalokanacakṣuṣā ca bodhisatvena vigatatamasā ca) and so forth, with immeasurable, innumerable, incalculable, inconceivable, unequalled, incomparable bodhisatvas, the great beings (evaṃ pramukhair asaṃkhyeyāprameyāpramāṇācintyāsamāmeyair bodhisatvair mahāsatvaiḥ). [they were] infinite, ineffable, again ineffable (aprameyānabhilāpyānabhilāpyaiḥ sārdham);

復與大菩薩僧倶。度一切諸行。不捨菩薩所行。得無我忍。於諸衆生不捨大悲。過諸世間而順世法勤化衆生。亦能善入如來行地。又復不離菩薩行地。其名曰普明菩薩摩訶薩。無礙明菩薩。於一切法自在王菩薩。無礙行處菩薩。分別辯覺菩薩。淨無量網明燈王菩薩。不染行處菩薩。壞魔界放光明菩薩。如是等不可計阿僧祇。不可思不可稱不可量。無齊限不可説菩薩摩訶薩倶

復有菩薩摩訶薩衆。從諸佛刹而來集會。其數無量不可思議不可譬喩不可言説。遊戲無邊諸佛世界供養奉事一切如來。勸請説法聞法不厭。常恒成熟一切有情。善巧方便能到第一清淨彼岸。住無礙解超越種種分別戲論。位皆隣近一切智智。其名曰電天菩薩戰勝菩薩。遍照菩薩勇健菩薩。摧疑菩薩奮迅菩薩。觀察眼菩薩常舒手菩薩。與如是等上首菩薩摩訶薩倶

saṅs rgyas kyi źiṅ sna tshogs nas ’dus pa’i byaṅ chub sems dpa’ sems dpa’ chen po dpag tu med pa tshad med par brjod du med pa’i yaṅ brjod du med pa’i byaṅ chub sems dpa’i tshogs chen (3) po daṅ yaṅ thabs cig ste | thams cad kyaṅ sems kyi skad cig gis saṅs rgyas kyi źiṅ mtha’ yas par ’gro ba la mkhas pa | de bźin gśegs pa thams cad la mchod pa daṅ | rim gro bya ba lam khas pa | chos ñan pa la mi ṅoms par yaṅ dag par tshol ba | rtag tu (4) rgyun mi chad par sems can thams cad yoṅs su smin par byed pa la brtson pa | thabs daṅ śes rab dam pa’i pha rol tu phyin pa | sgrib pa med pa’i rnam par thar pa la rab tu gnas pa | rtog pa daṅ | rnam par rtog pa daṅ | spros pa thams cad las yaṅ dag par ’das pa | (5) thams cad mkhyen pa’i ye śes la ñe bar gyur pa śa stag la ’di lta ste | byaṅ chub sems dpa’ glog gi lha ches bya ba daṅ | byaṅ chub sems dpa’ g-yul las rnam par rgyal ba źes bya ba daṅ | byaṅ chub sems dpa’ rnam par snaṅ mdzad sñiṅ po źes bya ba daṅ | byaṅ (6) chus sems dpa’ rnam par gnod pa dpa’ po źes bya ba daṅ | byaṅ chub sems dpa’ yid gnis yaṅ dag par ’joms pa źes bya ba daṅ | byaṅ chub sems dpa’ rnam par bsgrags ldan źes bya ba daṅ | byaṅ chub sems dpa’ rnams par lta ba’i mig ces bya ba daṅ | byaṅ chub (7) sems dpa’ mun pa daṅ bral ba źes bya ba daṅ | de dag la sogs pa byaṅ chub sems dpa’ sems dpa’ chen po dpag tu med tshad med graṅs med bsam gyis mi khyab mtshuṅs pa med gźal du med || dpag gis mi laṅ brjod du med pa’i yaṅ brjod du med pa dag daṅ (244a1) yaṅ thabs cig go ||

II. Introduction

Then The Lord revealed the exposition of religion entitled the chapter of The Great Colleciton to bodhisatvas, the great beings (atha khalu bhagavān mahāsaṃnipātaparivartaṃ nāma dharmaparyāyaṃ bodhisatvānāṃ mahāsatvānāṃ prakāśayati sma mahāsaṃnipātaparivarte dharmaparyāye nirdiśyamāne).

Below is the reconstruction of the Dharmakṣema version as corresponding to and based on Akṣ p. 17,6ff. There seems to be some, but fairly few differences from the Tibetan Akṣ text as reconstructed into Sanskrit.
atha khalu bhagavān bodhisatvacaryāpraveśaniryātyanāvaraṇamukhaṃ nāma dharmaparyāyaṃ, bodhisatvamārgavyūhaṃ, sarvagambhīrabuddhadharmadaśabalavaiśāradyapariniṣpattiṃ, sarvadharmādhipatyajñānaprāptiṃ, dhāraṇīmudrāmukhapraveśaṃ, viniścitapratisaṃvinmukhapraveśaṃ, mahābhijñāmukhapraveśam, avaivartikadharmacakrasarvayānasamatāmukhapraveśaṃ, asaṃbhinnaikanayadharmadhātumukhapraveśaṃ, sarvasatvāśayendriyāvatāraṇa nirdeśamukhapraveśaṃ, sāradharmaviniścayaṃ sarvamāramaṇḍalavidhvaṃsanaṃ yoniśo 'nugatadharmamukhapraveśaṃ, sarvānusaṃdhidṛṣṭigatasamudghātam asaṅgaprajñājñānamukhapraveśaṃ, asamatāpraṇidhānopāyajñānamukhapraveśaṃ, sarvabuddhasamatājñānamukhapraveśaṃ, sarvadharmāpratihatajñānayathābhūtaviniścayamukhapraveśaṃ, gambhīrapratītyasamutpādādhigamamukhapraveśaṃ, puṇyajñānabuddhakāyavākcittālaṃkāra sārādhimuktyakṣayasmṛtimukhapraveśaṃ, caturāryasatyamukhapraveśaṃ śrāvakayānavineyārthāya, kāyacittapravivekacaryamukhapraveśaṃ pratyekabuddhayānavineyārthāya, sarvajñajñānabhūmyabhiṣekapratilambhamukhapraveśaṃ bodhisatvayānavineyārthāya, sarvadharmādhipatyamukhapraveśaṃ buddhaguṇodbhāvanārthāya, bhāṣate deśayati prakāśayaty ārocayati samādāpayati vācayati jñāpayati vijñāpayati prajñāpayati pravartayati vivarati vibhajayaty uttānīkaroti samprakāśayati sma. The whole assembly thought "I am sitting in the pavilion in the vault of the sky (sarvāvatī parṣad aham gaganatale mahāvyūhakūṭāgārāntara āsanna iti)." The display of these marvelous pavilions illuminated the sight of living beings (teṣām eva kūṭāgārārāṇāṃ vyūhaḥ satvānāṃ darśanapathe ’vabhāsayati sma). Except for the bodhisatvas, the great beings, the great disciples, the highest gods, snake-gods, demons and celestial musicians who were seated in the pavilions, the rest of the beings in this system of threefold thousand great thousands of worlds, appearing as a form, was eclipsed. All of them thought "I am just like space." (kūṭāgāreṣu niṣaṇṇān bodhisatvān mahāsatvān mahāśrāvakāṃś ca punar api devanāgayakṣagandharvān tān sarvān sthāpayitvā trisahasramahāsahasralokadhātuṣu anavabhāsān abhūvann te 'pi gaganāsanna iti) As the empty space at the end of the aeon, the manifestations of forms in the great three-thousand of worlds disappeared from the sight of anyone (tadyathā kalpaparyavasāne gaganasamā bhavanti trisāhasramahāsāhasralokadhātuṣu rūpāvabhāsā ye kecit anavabhāsā bhavanti tadā ye rūpāvabhāsāḥ satvebhyaḥ darśanapathe anavabhāsitāḥ). These pavilions were illuminated like the pavilions which bodhisatvas had stayed in the Mahāvyūha universe of the tathāgāta Ekaratnavyūha. Except for those who were sitting in the pavilion in the sky, the rest of them in the great three-thousand of worlds, staying on the surface of the earth, as far as its foundations, thought that they had disappeared. Also the king of the mountain, Mt. Sumeru, Mt. Cakravāḍa, and Mt. Mahācakravāḍa (parvatarājasumerucakravāḍamahācakravāḍa) disappeared from the sight of living beings. Villages, towns, market-towns, royal cities, capitals (grāmanagaranigamarāṣṭrarājadhānī) were also eclipsed. However, with the lion’s throne (simhāsana) of the Lord it was another matter, they perceived it as shining ten thousand yojanas high as placed in these pavilions placed in the vault of the sky. By the light of the lion’s throne on which the Lord was seated, the great three-thousand thousands of worlds were illumined with a grand lustre. The great three-thousand of worlds, the sun, the moon, the stars, Indra, Brahma, and the the protectors of the world (trisahasramahāsahasralokadhātor candrasūryajyotiṣa śakrabrahmalokapālānām avabhāsa), all of them were eclipsed (dhyāmīkṛta). When that whole assembly of bodhisatvas saw these miracles, wonders, and amazing phenomena (prātihāryāścaryādbhuta), they said to one another: “It would not be easy for us to see such an exceptional grandeur as the splendor of this pavilion even if our lifetime would fill an aeon (kalpasthitikāyuḥpramāṇa). Thus the virtues of these pavilions (kūṭāgārāṇāṃ guṇavyūhāḥ) are immeasurable.”

爾時世尊説諸菩薩出要之行名無礙法門。莊嚴菩薩道。成就佛法諸力無畏。得知諸法自在。入陀羅尼印門。入分別諸辨門。入大神通門。入説不退轉輪諸乘平等門。入一相法界無分別門。入説隨衆生根所解差別門。入堅法分別壞諸魔界善順思惟門。入斷諸結及見無礙智慧門。入無等願方便智門。入諸佛等智門。入諸法無滯礙如實分別門。入無變異平等法門。入甚深十二因縁門。入功徳智慧莊嚴佛身口意堅固思進念專無盡門。入四聖諦門。爲調伏聲聞故。入遠離身心行門。爲調伏辟支佛故。入授一切智記門。爲調伏菩薩故。入諸法自在門。爲顯佛功徳故。所謂開示解説顯現令解。教讀施設次序開張。分別令易隨順正説。爾時世尊如是善分別大法方便時。於此三千大千世界一切諸色像。若鐵圍山大鐵圍山。須彌山王。及諸黒山。四天下及閻浮提。聚落城邑舍宅。大海江河泉源陂池。藥草樹木及諸叢林。諸龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽等宮殿。地神宮殿。虚空中諸神宮殿。四天王天三十三天。夜摩天。兜率陀天。化樂天。他化自在天。及梵天宮殿。上至阿迦膩吒天宮殿。一切大地及欲界色身衆生。悉皆隱蔽眼所不見。喩如劫盡火災起後。大地焦盡大水未出。當爾之時乃無一色與眼作對。爾時三千大千世界。亦復如是亦無少色。是欲色界所攝。唯除妙寶莊嚴堂中所見色像。爾時於妙寶莊嚴堂中虚空中。無所依著。自然成無量百千那由他寶臺。微妙莊嚴世所樂見。喩如大妙莊嚴世界。一寶莊嚴佛土菩薩所住寶臺。此諸寶臺亦復如是。見諸大衆坐寶臺中。於妙寶莊嚴堂内。自然踊出淨妙眞金師子之座。高十千由旬。此師子座出妙淨光明。普照此三千大千世界。映諸菩薩光明令不明顯。爾時大衆歡喜踊躍。心情悦豫歎未曾有。合掌向佛作如是言。今者如來必説大法現此瑞應。

爾時世尊爲諸菩薩摩訶薩。説大集會甚深法時。一切大衆處在虚空住寶樓閣。而此樓閣莊嚴殊勝。猶如大莊嚴世界中一寶莊嚴佛土。諸菩薩衆所住樓閣無有異也。是諸大衆各各相見皆坐其中。時此三千大千世界一切色像。蘇迷盧山輪圍山。大輪圍山贍部洲等。聚落城邑江河泉流。陂池大海叢林草木。一切地居所有宮殿。悉皆隱蔽而不復現。欲色空居乃至有頂。諸天宮殿及諸有情。形色之類亦悉不現。猶如劫燒火災之後。大地焚爇唯有虚空。中無一色爲眼所見。此亦如是三千大千世界之中。無一色相爲諸有情眼所覩見。唯除此寶莊嚴道場聲聞菩薩。諸天龍藥叉乾闥婆等。一切衆會所有色像了然顯現。又此道場有師子座自然涌出。其量高廣萬踰繕那。此師子座出淨光明。普照三千大千世界。暎蔽日月釋梵護世。所有諸光皆不復現。佛坐其上時諸大衆。見此奇特勝妙相已。踊躍歡喜歎未曾有。互相謂言如是殊勝莊嚴樓閣善巧差別。假使我等住一劫壽説莫能盡。

de nas bcom ldan ’das ’dus pa chen po’i le’u źes bya ba’i chos kyi rnam graṅs byaṅ chub sems dpa’ sems dpa’ chen po rnams la rab tu ston te ’dus pa chen po’i le’u’i chos kyi rnam graṅs ’di bśad pa na || thams cad daṅ ldan (2) pa’i ’khor de nam mkha’i dkyil na ’khod ciṅ bkod pa chen po’i khaṅ pa brtsegs pa’i naṅ na bdag ’dug pa sñam du sems so || khaṅ pa brtsegs pa de dag gi bkod pa ñid sems can rnams kyi mig sṅar snaṅ bar gyur te || khaṅ pa brtsegs pa na ’khod pa’i byaṅ chub sems dpa’ sems dpa’ chen po rnams daṅ || ñan thos chen po rnams daṅ | gźan yaṅ lha daṅ | klu daṅ | gnod sbyin daṅ || dri za’i ’khor de dag thams cad ma gtogs par stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na gzugs su snaṅ ba lhag ma gźan thams (244a4) cad med par gyur te || thams cad kyaṅ nam mkha’ lta bur gyur pa sñam du sems so || ’di lta ste dper na | bskal pas śin tu bsregs te nam mkha’ bźin du gyur pa na | stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na gzugs su snaṅ ba gaṅ yaṅ mig sṅar snaṅ (5) bar mi ’gyur ba bźin du | de’i tshe na gaṅ gzugs su snaṅ ba rnams sems can dag gis mig sṅar mi snaṅ bar gyur to || ’di lta ste dper na | de bźin gśegs pa rin po che bkod pa gcig pa’i ‘jig rten gyi khams bkod pa chen po źes bya ba na byaṅ chub sems dpa’ de (6) dag gi khaṅ pa brtsegs pa yoṅs su loṅs spyod pa de ’dra ba’i khaṅ pa brtsegs pa de na snaṅ ṅo || nam mkha’ la gaṅ brtsegs pa ’dug pa de dag ma gtogs par stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di’i sa’i steṅ daṅ | gźi’i bar du thams cad kyaṅ (7) mi snaṅ ba sñam du rab tu śes te | ri’i rgyal po ri rab daṅ | khor yug gi ri daṅ | khor yug gi ri chen po dag sems can gaṅ gi mig sṅar yaṅ mi snaṅ bar ’gyur to || groṅ daṅ | groṅ khyer daṅ | groṅ rdal daṅ | ljoṅs daṅ | yul ’khor daṅ | rgyal po’i pho braṅ (244b1) ’khor rnams kyaṅ mi snaṅ ste | gźan du na nam mkha’i dkyil na gnas pa’i khaṅ pa brtsegs pa de dag ñid du śes śiṅ | bcom ldan ’das kyi seṅ ge’i khri ni ’phaṅ du dpag tshad khrir ’phags par rab tu snaṅ ṅo || gaṅ la bcom ldan ’das bźugs pa’i seṅ ge’i (2) khri de’i ’od kyis kyaṅ stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams snaṅ ba chen pos khyab par gyur te | gaṅ stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams de’i ñi ma daṅ | zla ba daṅ | skar ma daṅ | brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba’i ’od de dag thams (3) cad kyaṅ mog mog par byas par³² gyur to || de nas byaṅ chub sems dpa’i ’khor de dag thams cad kyis ’di lta bu’i cho ’phul ṅo mtshar daṅ rmad du byug ba mthoṅ nas phan tshun du smra pa khaṅ pa brtsegs pa ’di’i bkod pa ci ’dra ba de ni bdag cag gi tshe’i tshad bskal par ’dug par (4) gyur kyaṅ bdag cag gis rgya cher rnam par dbye ba bstan par sla ba ma yin te | de tsam du khaṅ pa brtsegs pa ’di dag gi yon tan bkod pa ni tshad med do źes ’dzer to ||

32. D por corrected to par

Then, by the power of the Lord, the Venerable Śāriputra rose from [his seat in] the pavilion, stood in the space, placed his knees upon the ground (jānumaṇḍala), saluted the Lord with his hands put together, and addressed himself to the Lord. (atha khalu buddhānubhāvenāyuṣmāñ śāriputra utthāya kūṭāgārād gagane sthitvā jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam etad avocat) "Except these pavilions found in space, O Lord, all of the great three-thousands of worlds have changed into space, becoming the essence of empty space (ākāśasvabhāva) - what does this auspicious sign (pūrvanimitta) portend?" The Lord said: "Do you see, Śāriputra, these pavilions?" Śāriputra said: "O Lord, I see them." (bhagavān āyuṣmantaṃ śāriputram āmantrayate sma paśyasi tvaṃ śāriputra imān kūṭāgārān | āha paśyāmi bhagavan) The Lord said: “Is it possible to know the limit of the praise (praśaṃsā) of these pavilions?” Śāriputra said: “I cannot understand, O Lord, the limit of the praise of these pavilions until the end of my life.” The Lord said: “Śāriputra, just as this whole assembly, having gone to open space, appear to enter into the well-adorned pavilion, in the same way they enter into the pavilion in the Mahāvyūha universe.” Śāriputra said, “O Lord, where is the splendor of Mahāvyūha universe (prabhamahāvyūhalokadhātu)?” The Lord said, “There is, Śāriputra, the universe named Mahāvyūha where it is located in the eastern direction (pūrvasyān diśi), beyond eight buddha-fields (aṣṭa buddhakṣetrāṇi) which are filled with dustlike (paramāṇurajas) numerous buddha-fields. There the tathāgata named Ekaratnavyūha resides, lives, and teaches religion (tatraikaratnavyūha nāma tathāgato tiṣṭhati dhriyate yāpayati dharmaṃ deśayati). . O Śāriputra, except for the jewel that is the thought of awakwning (bodhicitta), any other jewels do not appear in the Mahāvyūha universe. That is why he is called the tathāgata Ekaratnavyūha. (tenocyate tathāgata ekaratnavyūha iti) When the Tathāgata on the lion’s throne (siṃhāsana) taught religion to those bodhisatvas, he was elevated into the vault of the sky as high as eighty tāla koṭis. So did the bodhisatvas in the Mahāvhūya pavilion.

爾時舍利弗承佛威神從寶臺起更整衣服。偏袒右肩右膝著地。合掌向佛而白佛言。世尊。是何瑞相有如是等生勝喜悦現大神變。世尊。此諸大衆皆生疑惑。願如來説何因何縁。現此未曾有事。爾時佛告舍利弗。東方去此過八佛世界微塵數等佛土。有世界名大莊嚴。彼國有佛號一寶莊嚴如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。今現在説法。以何因縁世界名大莊嚴。若廣説彼世界莊嚴事者一劫不盡。是故彼土名大莊嚴。何因縁故。彼佛名爲一寶莊嚴。舍利弗。彼如來因一寶説法。所謂無上大乘之寶。是故彼佛名一寶莊嚴。彼佛與諸菩薩衆各昇師子座。踊在空中高八十億多摩樹。

爾時舍利子承佛威神。從寶樓閣起住虚空。整理衣服偏袒右肩。跪合掌而白佛言。世尊是何因縁先現此瑞。於此三千大千世界所有色像。悉皆隱蔽如大虚空。唯有如是所居衆寶莊嚴樓閣自然顯現。佛告舍利子汝今見此寶樓閣不。答言已見。佛言舍利子汝能讃歎此寶樓閣功徳盡不。舍利子言盡我壽量不能稱讃眞實功徳。如是舍利子有世界名大莊嚴。彼中所有妙寶樓閣一切衆會皆住虚空。今此樓閣如彼所現。舍利子白佛言。世尊彼大莊嚴世界今在何許。佛告舍利子。東方過此八佛世界微塵數佛土。有世界名大莊嚴。佛號一寶莊嚴如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。今現在説法。舍利子以何因縁名大莊嚴。彼世界中所有莊嚴殊勝之事。若我住世以一劫壽説不能盡。是故名之爲大莊嚴。復以何縁名爲一寶莊嚴。彼佛常説唯以大菩提心而爲其寶。是故名爲一寶莊嚴。彼佛説法與諸菩薩昇師子座及寶樓閣。踊在虚空高八十倶胝多羅樹。

de nas bcom ldan ’das kyi mthus gnas brtan śā ri’i bu khaṅ pa brtsegs pa de nas laṅs nas nam (5) mkha’ la ’dug ste | pus mo gyas pa’i lha ṅa sa la btud nas | bcom ldan ’das ga la ba de logs su thal mo sbyar ba btud de bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das nam mkha’ la mchis pa’i khaṅ pa brtsegs pa ’di ma lags pa (6) gźan stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams thams cad nam mkhar gyur ciṅ nam mkha’i raṅ bźin can du gda’ ba ’di su’i sṅa ltas lags || bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu khyod kyis khaṅ pa brtsegs pa ’di mthoṅ ṅam | gsol pa | (7) bcom ldan ’das mthoṅ lags so || bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu khyod kyis khaṅ pa brtsegs pa ’di dag gi bsṅags pa yoṅs su brjod pa’i mtha’ śes par nus sam | gsol pa | bcom ldan ’das bdag gi tshe’i tshad bas par gyur kyaṅ khaṅ (245a1) ba brtsegs pa ’di dag gis bsṅags pa’i mtha’ rtogs par mi nus so || bka’ stsal pa | śā ri’i bu ji ltar ’khor ’di dag thams cad nam mkha’ la soṅ źiṅ khaṅ pa brtsegs pa bkod pa chen por źugs par snaṅ ba bźin du bkod pa chen po’i ’jig rten gyi (2) khams kyi khaṅ pa brtsegs pa de yaṅ ’di ’dra’o || gsol pa | bcom ldan ’das ’od bkod pa chen pa’i ’jig rten gyi khams de gaṅ gi phyogs na mchis | bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu de ni ’di nas śar phyogs su saṅs rgyas kyi źiṅ brgyad kyi rdul phra rab (3) kyi rdul gyis yoṅs su gaṅ ba sñed kyi saṅs rgyas kyi źiṅ rnams ’das pa na bkod pa chen po źes bya ba’i ’jig rten gyi khams na | de bźin gśegs pa rin po che bkod pa gcig pa źes bya ba daṅ lta na bźugs te | ’tsho źiṅ ga źes la chos kyaṅ ston to || śā ri’i bu bkod pa (4) chen po’i ’jig rten gyi khams de na | byaṅ chub kyi sems rin po che las rin po che gźan mi ’byuṅ ṅo || de bas na de bźin gśegs pa de rin po che bkod pa gcig pa źes bya’o || de bźin gśegs pa de yaṅ | nam byaṅ chub sems dpa’ de dag la chos ’chad pa de na | seṅ (5) ge’i khri daṅ bcas te | ta la bye ba phrag brgyad cu srid kyi nam mkha’i dkyil du mṅon par ’phag go || byaṅ chub sems dpa’ de dag kyaṅ khaṅ pa brtsegs pa bkod pa chen po der ||

When the bodhisatvas rose into the vault of the sky, they listened to the preaching of the tathāgata. And the tathāgata taught the dharma-seal named gaganapariśuddhi. (sa tathāgato gaganapariśuddhir iti dharmamudrāṃ saṃprakāśayati sma) O Śāriputra, it is impossible to enumerate the usufructs (paribhoga) of the bodhisatvas in the pavilion of the Mahāvyūha for their entire lifespan. O Śāriputra, do you see this lion’s throne?” He said “Yes. O Lord, I see it.” (paśyasi śāriputraṃ siṃhāsanam | āha | paśyāmi bhagavan |) The Lord said: “O Śāriputra, the tathāgata Ekaratnavyūha, seating in the lion’s throne thus, explained the Dharma-seal called Gaganapariśuddhi to these bodhisatvas, which has thirty-two aspects of entrance (amīṣāṃ bodhisatvānāṃ gaganapariśuddhim dharmamudrām dvātriṃśadākārapraveśām saṃprakāśayati sma). What is this Dharma-seal called Gaganapariśuddhi which has thirty-two forms of entrance (katamā dvātriṃśadākārapreveśā gaganapariśuddhir dharmamudrā)? ¹ Namely, 1) all moments of existence are free from existence and non-existence because they have no proper nature (tad yathā sarvadharmā bhāvābhāvavigatā niḥsvabhāvena); 2) all moments of existence are without a proper nature, because of their essential characteristic of cognition (sarvadharmā niḥsvabhāvā vijñaptilakṣaṇena); 3) all moments of existence are without cognition because they are invisible (sarvadharmā avijñaptayo ’dṛśyena); 4) all moments of existence are invisible because they lack causes and objects (sarvadharmā adṛśyā hetvālambanavigatena); 5) all moments of existence lack objects because they are calm (sarvadharmā anālambanā upaśāntalakṣaṇena); 6) all moments of existence are clam because they are without duality (sarvadharmā upaśāntā advayena) ; 7) all moments of existence are without duality because of their homogeneity (sarvadharmā advayā asaṃbhedena); 8) all moments of existence are without difference as they can be approached with one principle (sarvadharmā asaṃbhedā ekanayapraveśena); 9) all moments of existence can be approached with one principle because they have no essential character of proper being (sarvadharmā ekanayapraveśāḥ svabhāvalakṣaṇavigatena); 10) all moments of existence have no essential character of proper being because they completely transcend the three times (sarvadharmā svabhāvalakṣaṇavigatās tryadhvasamatikrāntena); 11) all moments of existence are like the vault of the sky because they are not dependent on anything (sarvadharmā gaganatale sarvato ’pratiṣṭhitā aniśritena); 12) all moments of existence is the entry into not being established anywhere because they are not manifested anywhere (sarvadharmā apratiṣṭhitapraveśāḥ sarvatrānābhāsena); 13) all moments of existence are not manifested anywhere because they completely transcend the perceptual objects (sarvadharmā anābhāsā gocaramārgasamatikrāntena); 14) all moments of existence are without objects because of their purity of inner and outer (sarvadharmā aviṣayā ādhyātmabāhyaviśuddhyā); 15) all moments of existence are thoroughly pure because they are essentially beyond vices (sarvadharmā viśuddhāḥ svabhāvāsaṃkliṣṭena); 16) all moments of existence are fully purified because of their essential tranquility (sarvadharmā prakṛtipariśuddhāḥ svabhāvopaśāntena); 17) all moments of existence are tranquil because they are free from thought, mind and consciousness (sarvadharmā upaśāntā cittamanovijñānavigatena); 18) all moments of existence lack characteristics because they are non-originated from the very beginning (sarvadharmā svalakṣaṇavigatā ādyanutpannena); 19) all moments of existence are non-originated from the beginning because they are beyond what belongs to the ego and appropriation (sarvadharmā ādyanutpannā amamāparigraheṇa ca); 20) all moments of existence are beyond what belongs to the ego and appropriation because they have no owner (sarvadharmā amamā aparigrahāś ca svāmikavigatena); 21) all moments of existence have no owner because they are essentially selfless (sarvadharmā asvāmikavigatāḥ svabhāvenānātmanā); 22) all moments of existence are essentially selfless because they are originally pure (sarvadharmāḥ svabhāvenānātmāna ādiviśuddhyā); 23) all moments of existence are originally pure because they never turn back (sarvadharmā ādiviśuddhā avinivartanena); 24) all moments of existence never turn back because their essence has the characteristic of an illusion (sarvadharmā avinivartanīyā māyālakṣaṇasvabhāvena); 25) all moments of existence are like an illusion because they have no proper nature (sarvadharmā māyāsamā niḥsvabhāvena); 26) all moments of existence have no proper nature because their essential characteristics are unconditioned (sarvadharmā niḥsvabhāvā anabhisaṃskāralakṣaṇena); 27) all moments of existence are unconditioned because of being detached from mind and body (sarvadharmā anabhisaṃskārāś cittakāyavivekena); 28) all moments of existence have the transcendent essential character because they are beyond characteristics and do not have the character of characterizing something to be characterized (sarvadharmā vivekalakṣaṇā alakṣaṇalakṣyalakṣaṇālakṣaṇa); 29) all moments of existence lack characteristics because their defining character is neutralised (sarvadharmā alakṣaṇāḥ svalakṣaṇāniñjena); 30) all moments of existence are neutral because they lack place of objective supports (sarvadharmā aniñjitāḥ sthānānālambhena); 31) all moments of existence lack place [of objective supports] because they are firmly rooted beyond objectification (sarvadharmā asthānā anālambanapratiṣṭitena); 32) all moments of existence are beyond objectification because they lack basis of all (sarvadharmā anālambanā anālayena); 33) all moments of existence lack basis of all because they are free from basis of all (sarvadharmā ālayā ālayavigatena); In this way, Śāriputra, the tathāgata Ekaratnavyūha elucidated the Dharma-seal called Gaganapariśuddhi to the bodhisatvas, which has thirty-two forms of entrance. Having heard that, innumerable bodhisatvas attained (pratilabdha) the mastery of all moments of existence (sarvadharmādhipatya) and the tolerance (kṣānti) based on the pure cognition (viśuddhajñāna) by supernormal knowledge (abhijñā).

1. In Tibetan, Śāriputra asks about the dharma-seal, but the buddha, as an answer to the question, explains thirty-two aspects of entrance into the dharma-seal.

爲諸菩薩説虚空印法門。何謂虚空印法門。如一切法以虚空爲門無住處故。一切法無住處門無形相故。一切法無形相門過諸行處故。一切法無行處門内外淨故。一切法淨門性無染故。一切法無染門自性寂靜故。一切法寂靜門。心意識本無故。一切法本無門離物非物故。一切法無物門無教相故。一切法無教門無形段故。一切法無形段門。離因縁境界故。一切法無因縁境界門寂滅相故。一切法寂滅門離二相故。一切法無二門捨別異故。一切法無別異門入一相故。一切法一相門自相淨故。一切法自相淨門過三世故。一切法過三世門不離平等故。一切法不離平等門。幻化相非相故。一切法幻化相門體不實故。一切法無體門無作相故。一切法無作門身心遠離故。一切法遠離門離相無相故。一切法無相門相不動故。一切法不動相門無依處故。一切法無依處門住無際故。一切法無際門無樔窟故。一切法無樔窟門。無我無我所故。一切法無我無我所門無主故。一切法無主門性無我故。一切法無我門。内清淨故。¹ See the full record quoted previously. ² See the full record quoted previously. ³ See the full record quoted previously. ⁴ See the full record quoted previously. ⁵ See the full record quoted previously. ⁶ See the full record quoted previously. ⁷ See the full record quoted previously. ⁸ See the full record quoted previously. ⁹ See the full record quoted previously. ¹⁰ See the full record quoted previously. ¹¹ See the full record quoted previously. ¹² See the full record quoted previously. ¹³ See the full record quoted previously. ¹⁴ See the full record quoted previously. ¹⁵ See the full record quoted previously. ¹⁶ See the full record quoted previously. ¹⁷ See the full record quoted previously. ¹⁸ See the full record quoted previously. ¹⁹ See the full record quoted previously. ²⁰ See the full record quoted previously. ²¹ See the full record quoted previously. ²² See the full record quoted previously. ²³ See the full record quoted previously. ²⁴ See the full record quoted previously. ²⁵ See the full record quoted previously. ²⁶ See the full record quoted previously. ²⁷ See the full record quoted previously. ²⁸ See the full record quoted previously. ²⁹ See the full record quoted previously. ³⁰ See the full record quoted previously. ³¹ See the full record quoted previously. ³² See the full record quoted previously. ³³ See the full record quoted previously. ³⁴ 舍利弗。彼一寶莊嚴如來。爲諸菩薩廣説如是虚空印法門。彼如來説是法時。無量阿僧祇諸菩薩。解知諸法性與虚空等於諸法中得無生忍。

1. In comparison with other versions, these answers are out of sequence. See the note of each following record. 2. 一切法本無門離物非物故。 3. 一切法無物門無教相故。 4. 一切法無教門無形段故。 5. 一切法無形段門。離因縁境界故。 6. 一切法無因縁境界門寂滅相故。 7. 一切法寂滅門離二相故。 8. 一切法無二門捨別異故。 9. 一切法無別異門入一相故。 10. 一切法一相門自相淨故。 11. 一切法過三世門不離平等故。 12. 如一切法以虚空爲門無住處故。 13. 一切法無住處門無形相故。 14. 一切法無形相門過諸行處故。 15. 一切法無行處門内外淨故。 16. 一切法淨門性無染故。 17. 一切法無染門自性寂靜故。 18. (7)一切法寂靜門。心意識本無故。 19. 20. 無我無我所故。 21. 一切法無我無我所門無主故。 22. 一切法無主門性無我故。 23. 一切法無我門。内清淨故。 24. 25. 一切法不離平等門。幻化相非相故。 26. 一切法幻化相門體不實故。 27. 一切法無體門無作相故。 28. 一切法無作門身心遠離故。 29. 一切法遠離門離相無相故。 30. 一切法無相門相不動故。 31. 一切法不動相門無依處故。 32. 一切法無依處門住無際故。 33. 一切法無際門無樔窟故。 34. 一切法無樔窟門。

爲諸菩薩説虚空清淨法印。善男子云何名爲虚空清淨法印。所謂一切法離性無性故。云何離性無性。謂一切法無所表示故。云何無表示。謂一切法無光顯故。云何無光顯。謂一切法遠離縁慮故。云何無縁慮。謂一切法寂靜相故。云何寂靜相。謂一切法無二相故。云何無二相。謂一切法遠離別異故。云何無別異。謂一切法入一道相故。云何入一道相。謂一切法自性相清淨故。云何自性相清淨。謂一切法超過三世故。云何超過三世。謂一切法無依處故。云何無依處。謂一切法無影像故。云何無影像。謂一切法超過境界故。云何過諸境界。謂一切法内外清淨故。云何内外清淨。謂一切法性無雜染故。云何無雜染。謂一切法性寂靜故。云何性寂靜。謂一切法遠離心意識故。云何離心意識。謂一切法出離相本不生故。云何出離相本不生。謂一切法無我攝受故。云何無主宰。謂一切法性無我故。云何無主宰。謂一切法性無我故。云何性無我。謂一切法本來清淨故。云何本來清淨。謂一切法本無涅槃故。云何無涅槃。謂一切法性。如幻故云何性如幻。謂一切法無實事故。云何無實事。謂一切法無造作相故。云何遠離身心相。謂一切法離相無相故。云何遠離身心相。謂一切法離相無相故。云何離相無相。謂一切法自相不動故。云何自相不動。謂一切法無所依止故。云何無所依止。謂一切法無所縁故。云何無所縁。謂一切法遠離阿頼耶故。舍利子彼一寶莊嚴如來。爲諸菩薩説如是三十二虚空清淨法印。時無量菩薩知諸法性與虚空等。得法自在清淨智忍。

nam mkha’i dkyil du mṅon par ’phags nas || de bźin gśegs pa de la chos ñan te | de (6) bźin gśegs pa de yaṅ nam mkha’i dkyil yoṅs su dag pa źes bya ba’i chos kyi phyag rgya yaṅ dag par rab tu ston to || śā ri’i bu bkod pa chen po’i ’jig rten gyi khams de na | gaṅ byaṅ chub sems dpa’ de dag gi khaṅ pa brtsegs pa’i yoṅs su loṅs spyod pa de ni bskal (7) par yaṅ brjod mi nus so || śā ri’i bu khyod kyis ṅa’i seṅ ge’i khri ’di mthoṅ ṅam | gsol pa | bcom ldan ’das mthoṅ ṅo || bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu bcom ldan ’das de bźin gśegs pa rin po che bkod pa gcig pa de’i seṅ ge’i (245b1) khri yaṅ ’di ’dra ste | de la bcom ldan ’das de bźugs nas | byaṅ chub sems dpa’ de dag la rnam pa sum cu rtsa gñis la ’jug pa | nam mkha’i dkyil yoṅs su dag pa’i chos kyi phyag rgya yaṅ dag par rab tu ston to || rnam pa sum cu rtsa gñis la ’jug pa nam (2) mkha’i dkyil yoṅs su dag pa’i chos kyi phyag rgya de gaṅ źe na | ’di lta ste | dṅos po med pas chos thams cad yod pa daṅ med pa daṅ bral ba daṅ | rnam par rig pa’i mtshan ñid pas chos thams cad dṅos po med pa daṅ | snaṅ bar gyur pa med pas chos thams cad (3) rnam par rig pa med pa daṅ | rgyu daṅ dmigs pa med pas chos thams cad snaṅ bar gyur pa med pa daṅ | ñe bar źi ba’i mtshan ñid pas chos thams cad dmigs pa med pa daṅ | gñis su med pas chos thas cad ñe bar źi ba daṅ | so so tha dad pa med pas chos (4) thams cad gñis su med pa daṅ | tshul gcig la źugs pas chos thams cad tha dad pa med pa daṅ | ṅo bo ñid kyi mtshan ñid daṅ bral bas chos thams cad tshul gcig pa daṅ | dus gsum las yaṅ dag par ’das pas chos thams cad ṅo bo nid med pa daṅ | thams (5) cad la mi gnas pas chos thams cad nam mkha’i dkyil daṅ thams cad du mi snaṅ bas chos thams cad mi gnas pa’i sgo daṅ | yul gyi lam las yaṅ dag par ’das pas chos thams cad snaṅ ba med pa daṅ | naṅ daṅ phyi’i rnam par dag pas chos thams cad (6) yul med pa daṅ | raṅ bźin gyis kun nas ñon moṅs pa can ma yin pas chos thams cad rnam par dag pa daṅ | ṅo bo ñid kyis ñe bar źi bas chos thams cad raṅ bźin gyis yoṅs su dag pa daṅ | sems daṅ yid daṅ rnam par śes pa med pas chos thams (7) cad ne bar źi ba daṅ | gzod ma nas ma byuṅ bas chos thams cad mtshan ñid med pa daṅ | ṅa’i ba med ciṅ yoṅs su ’dzin pa med pas chos thams cad gzod ma nas ma byuṅ ba daṅ | bdag po med pas chos thams cad ṅa’i ba med ciṅ yoṅs su ’dzin pa med pa daṅ raṅ (246a) (246a1) bźin gyis bdag med pas chos thams cad bdag po med pa daṅ | gzod ma nas rnam par dag pas chos thams cad raṅ bźin gyis bdag med pa daṅ | ldog pa med pas chos thams cad gzod ma nas rnam par dag pa daṅ | sgyu ma’i mtshan ñid kyis (2) raṅ bźin pas chos thams cad ldog pa med pa daṅ | dṅos po med pas chos thams cad sgyu ma lta bu daṅ | mṅon par ’du mi byed pa’i mtshan ñid pas chos thams cad dṅos po med pa daṅ | sems daṅ lus dben pas chos thams cad mṅon par ’dus ma byas pa daṅ | (3) mtshan ñid med ciṅ mtshan ñid kyi gźi’i mtshan ñid med pas chos thams cad dben pa’i mtshan ñid daṅ | raṅ gi mtshan ñid las ma g-yos pas chos thams cad mtshan ñid med pa daṅ | gnas dmigs su med pas chos thams cad ma gyos pa daṅ | dmigs pa (4) med pa’i mtha’ la rab tu gnas pas chos thams cad gnas med pa daṅ | kun gźi med pas chos thams cad dmigs pa med pa daṅ | kun gźi daṅ bral bas chos thams cad kun gźi med pa ste | śā ri’i bu de ltar de bźin gśegs pa rin po che bkod pa gcig pa de (5) byaṅ chub sems dpa’ de dag la rnam pa sum cu rtsa gñis la ’jug pa nam mkha’i dkyil yoṅs su dag pa’i chos kyi phyag rgya yaṅ dag par rab tu ston te | de thos pas kyaṅ byaṅ chub sems dpa’ tshad med pa dag mṅon par śes pa rnam par dag pas rnam par śes pa la bzod (6) pa chos thams cad la dbaṅ byed pa rjes su ’thob po ||

O Śāriputra, from innumerable aeons ago (asaṃkhyeyakalpa), the bodhisatvas in the Mahāvyūha universe have been in accordance with the [perfection of] giving (tyāgānugata) as adorned with generosity (dānālaṃkṛta); have been completely pure in understanding (suviṣuddhabuddhi) as adorned with morality (śīlālaṃkṛta); have been without hostile thoughts towards any living beings (apratihatacitta) as adorned with tolerance (kṣāntyalaṃkṛta); have accumulated all qualities of a Buddha (sarvabuddhadharmasaṃbhāra) as adorned with eagerness (vīryālaṃkṛta); have played with every [four] meditations, [eight] liberations, concentrations, attainments of meditation, and supernormal knowledge (sarvadhyānavimokṣasamādhisamāpattyabhijñair vikrīḍitāḥ) as adorned with meditation (dhyānālaṃkṛta); have been free from all habits of vice which is succeedingly originated because of karmic impressions (sarvakleśavāsanānusaṃdhīnāṃ vigatāḥ) as adorned with knowledge (prajñālaṃkṛta); have practiced the protection of all living beings (sarvasatvaparitrāṇavihārita) as adorned with great friendliness (mahāmaitryalaṃkṛta); have practiced never giving up any being (sarvasatvāparityāgavihārita) as adorned with great compassion (mahākaruṇālaṃkṛta); have never ceased to make joy, happiness, and great delight of all living beings (sarvasatvaprītisukhapramuditapratiṣṭhāpanāpratiprasrabdha) as adorned with great happiness (mahāmuditālaṃkṛta); have been punctilious in the practice without interruption, which has made all living beings not to be conceited or depressed (sarvasatvānunnāmāvanāmapratiṣṭhāpanāpratiprasrabdhapratipanna) as adorned with great equanimity (mahopekṣālaṃkṛta).

舍利弗。彼大莊嚴刹土一寶莊嚴佛所。有一菩薩摩訶薩名虚空藏。以大莊嚴而自莊嚴。於諸不思議願最爲殊勝。得一切功徳中之威徳無礙知見。不可思議菩薩功徳以自莊嚴。以諸相好莊嚴其身。以善説法隨所應度莊嚴其口。不退於定莊嚴其心。以諸總持莊嚴其念。入諸微細法莊嚴其意。順觀法性莊嚴於進。以堅固誓莊嚴淳至。以必成辦莊嚴所作。以從一地至一地莊嚴畢竟。捨諸所有莊嚴於施。以淨心善語莊嚴於戒。於諸衆生心無有礙莊嚴忍辱。衆事備足莊嚴精進。入定遊戲神通莊嚴於禪。善知煩惱習莊嚴般若。爲救護衆生莊嚴於慈。住不捨衆生莊嚴於悲。心無猶豫莊嚴於喜。離於憎愛莊嚴於捨。

舍利子彼大莊嚴世界所有菩薩。以布施莊嚴。於無量劫隨順捨故。以淨戒莊嚴身心清淨無諸垢故。以忍辱莊嚴於諸有情無害心故。精進莊嚴積集一切法資糧故。以靜慮莊嚴遊戲一切解脱等持等至故。以智慧莊嚴遠離一切煩惱習故。以大慈莊嚴拔濟一切有情故。以大悲莊嚴不捨一切有情故。以大喜莊嚴於一切有情常喜悦故。以大捨莊嚴於一切有情無憎愛故。

yaṅ śā ri’i bu bkod pa chen po’i ’jig rten gyi khams de’i byaṅ chub sems dpa’ rnams ni sbyin pas brgyan ciṅ | bskal pa graṅs med par gtoṅ ba’i rjes su soṅ ba | tshul khrims kyis brgyan ciṅ blo śin tu byaṅ ba | (7) bzod pas brgyan ciṅ sems can thams cad la źe ‘gras pa med pa’i sems daṅ ldan pa || brtson ’grus kyis brgyan ciṅ saṅs rgyas kyi chos thams cad kyi tshogs bsags pa | bsam gtan gyis brgyan ciṅ bsam gtan daṅ | rnam par thar pa daṅ | tiṅ ṅe ’dzin daṅ | (246b1) sñoms par ’jug pa daṅ | mṅon par śes pa thams cad kyis rnams par rtsen pa | śes rab kyis brgyan ciṅ bag chags kyis mtshams sbyor ba’i ñon moṅs pa thams cad daṅ bral ba | byams pa chen pos brgyan ciṅ sems can thams cad yoṅs su skyob par gnas pa | (2) sñiṅ rje chen pos brgyan ciṅ sems can thams cad yoṅs su mi gtoṅ bar gnas pa | dga’ ba chen pos brgyan ciṅ sems can thams cad dga’ ba daṅ bde ba daṅ rab tu dga’ ba la so sor ’god pa’i rgyun mi gcod pa | btaṅ sñoms chen pos brgyan ciṅ sems can thams (3) cad mi mtho mi dma’ ba la ’god pa rgyun mi gcod par sbyor ba śa stag go ||

O Śāriputra, in the buddha-field of the tathāgata Ekaratnavyūha, there is a bodhisatva, the great being Gaganagañja who is resplendent by the splendor of merit (puṇyatejas); without hindered knowledge (jñānadarśanāpratihataḥ); his body was adorned with [the thirty-two] characteristics (lakṣaṇakāyālaṃkṛtaḥ); his friendliness was adorned with [the eighty] minor marks (anuvyañjanamaitryalaṃkṛtaḥ); his voice was adorned with eloquence (pratibhānavākalaṃkṛtaḥ); and his mind was adorned with memory (dhāraṇīcittālaṃkṛta); adorned with recollection (smṛtyalaṃkṛta) because of his learning (śruti); adorned with truth (satyālaṃkṛta) because of his introspection (nidhyapti); adorned with the understanding of meaning (arthagatyalaṃkṛta) because of understanding (gati); adorned with promises (pratijñālaṃkṛta) because of intention (āśaya); adorned with determination (adhyāśayālṃkṛta) because of gaining distinction (viśeṣagāmitā); without any doubt about all moments of existence (sarvadharmaniḥsaṃśaya) as adorned with practice (prayogālaṃkṛta); is without high and low (anatonnata) as adorned with great equanimity (mahopekṣayālaṃkṛta); plays with all supernormal knowledge by with magical power (sarvābhijñārddhivikrīḍita) as adorned with the great supernormal knowledge (mahābhijñālaṃkṛta); is well accomplished through the precious hand of giving (ratnapānityāgābhinirvṛtta) as adorned with merits (puṇyālaṃkṛta); enters the intention of thought of all living beings (sarvasatvacittāśayapraveśa) as adorned with knowledge (jñānālaṃkṛta); penetrates the roots of good of all living beings (sarvasatvakuśalamūla) as adorned with consciousness (buddhyalaṃkṛta); is purified in the region of five eyes (pañcacakṣurviṣayasuviśuddha) adorned with the [divine] sight (cakṣuralaṃkṛta); is endowed with the essence of understanding of all meaning with sound (śabdasarvārthagatisāravat) as adorned with the [divine] hearing (śrotrālaṃkṛta); teaches the imperishable knowledge of the meaning, moments of existence, interpretation, and eloquence (akṣayārthadharmaniruktipratibhānapratisaṃvid) as adorned with special knowledge (pratisaṃvidalaṃkṛta); has obtained the ten powers of the tathāgatas (daśatathāgatabalānyanuprāpta) as adorned with power (balālaṃkṛta); is unsurpassed by all opponents (sarvaparapravādyanabhibhūta) as adorned with intrepidity (vaiśāradyālaṃkṛta); has attained limitless virtues of a Buddha (buddhānantaguṇaprāpta) as adorned with virtue (guṇālaṃkṛta); has proclaimed religion from all hair-pores (sarvaromakūpadharmākhyāna) in accordance with individual suitabilities (pratyarhānugata) as adorned with religion (dharmālaṃkṛta); has attained all qualities of a Buddha on the palm of his hand (sarvabuddhadharmakaratalaprāpta) as adorned with manifestation (avabhāsālaṃkṛta); has illuminated all buddha-fields (sarvabuddhakṣetrāvabhāsa) as adorned with splendor (prabhālaṃkṛta); has been freed from faulty grammar (akṣūṇavyākaraṇa) as adorned with complete teaching; perfected his practice (tatkaraniryāta) as adorned with admonition and instruction (avavādānuśāsanyalaṃkṛta); has shown all liberations by pure magic (sarvaviśuddhirddhivimukti) as adorned with miracles (ṛddhiprātihāryālaṃkṛta); has depended upon the knowledge which is based on itself (aparādhīnajñānāśrita) as adorned with the great praise by all buddhas (sarvabuddhābhiṣṭutālaṃkṛta); has entered into all religion and discipline of a Buddha (sarvabuddhadharmavinayānupraviṣṭa) as adorned with the accumulation of all qualities [of a Buddha] (sarvaguṇasaṃbhārālaṃkṛta); O Śāriputra, the bodhisatva, the great being, Gaganagañja is blessed with (adhiṣṭhita) the display of appearances (avabhāsa) like this. O Śāriputra, the bodhisatva, the great being, Gaganagañja is coming here to see, praise, serve (darśanavandanaparyupāsana) me, and attain this exposition of religion (dharmaparyāya), a chapter of the Great Collection (mahāsaṃnipātaparivarta). Also he is coming with the assembly of all bodhisatvas who have gathered from the worlds of the ten directions (daśadiglokadhātu) for the sake of the joy of religion (dharmaprītā), happiness (sukha), the source of great joy (prāmodyasamudaya), the upholding of the great vehicle (parigrahamahāyana), and the wings of awakening (bodhipakṣika) of all bodhisatvas. [In the Mahāvyūha universe, just after,] the bodhisatva, the great being Gaganagañja, accompanied by, encircled (parivṛta) and followed (puraskṛta) by twelve koṭis of bodhisatvas, said to the tathāgata Ekaratnavyūha: “I would like to go to the world Sahā to honour the Buddha Śākyamuni. I wish to see him and listen to him. Then that Buddha said: “I will grant your wish.” The bodhisatva Gaganagañja touched the feet of the Buddha Ekaratnavyūha, and circumambulated him. Then, by the supernatural display (ṛddhyabhisaṃskāra), by the miraculous performances (vikrīḍita) of the [Ekaratnavyūha] Buddha, [Gaganagañja with the other bodhisatvas] teleported from the Mahāvyūha universe to this Saha universe (mahāvyūhalokadhātau antarhitaḥ sahālokadhātau prātiṣṭhata), in one moment of thought (ekacittakaṣana), and sat down there. They showered flowers, garlands, powders, perfumes, unguents, parasols, banners, flags (puṣpamālyacūrṇagandhavilepanacchatradhvajapatākā) from the Mahāvyūha universe pouring down as rain (varṣābhipravarṣaka). To wit, the moon flower, the great moon flower, the most beautiful moon flower, the sun-light flower (sūryaprabha), the sun-shining flower, the sun-loved flower (sūryakānta) flower, the fair-colored flower (roca), the great fair-colored flower (mahāroca), the brightening-colored flower, the Sthāla flower (sthāla), the great Sthāla flower (mahāsthāla), the beautiful Sthāla flower, the undefiled flower, the impeccable flower, the pure-light flower, the golden-light flower, the space-light flower, the tangible flower, the white great fragrance flower, the non-anther flower, the Aśoka flower (aśoka), the Cadamba flower (nandaka), the golden bark tree flower, the source of happiness flower, the satisfaction of body and mind flower, the one billion fragrances flower, the herbal flower, and the medicinal flower. [The flowers] were adorned with their own splendor and were and produced by immeasurable merits (aprameyapuṇya) and known by bodhisatvas of the ten directions. The great three-thousand thousands of worlds were covered (saṃchādayati) with those flowers, and all congregations of the Lord were filled with flowers up to their knees (puṣpajānumātra). Then the whole assembly (sarvāvatī parṣat), having seen the flowers which have never seen or heard before (adṛṣṭāśrutapūrva), addressed themselves to the Lord: "O Lord, where are such beautiful flowers coming from? (kuto bhagavann imāni evaṃrūpāṇi darśanīyāni puṣpāṇi āgacchanti)" The Lord said (bhagavān āha), “O son of good family (kulaputra), the bodhisatva, the great being, Gaganagañja, having come from the Mahāvyūha universe, brought down such rain of flowers (puṣpavarṣa).” Then the bodhisatva, the great being Gaganagañja together with the twelve koṭis of bodhisatvas, having descended from the vault of the sky, bowed down at the feet of the Buddha, circumambulated him three times, and addressed himself to the Lord. (atha gaganagañjo bodhisatvo mahāsatvas tābhir dvādaśair bodhisatvakoṭibhiḥ saha gaganatalād avatīrya bhagavataḥ pādau śirobhir vanditvā tripradakṣiṇīkṛṭya bhagavantam etad avocat) “O Lord, the tathāgata, Ekaratnavyūha asked after your health - if you have little trouble, little discomfort, and little unrest; if you are strong, and living in touch with supreme happiness (bhagavan tathāgata ekaratnavyūho ’lpābādhatāṃ ca paripṛcchaty alpātaṅkatāṃ ca laghutthānatāṃ ca yātrāṃ ca balaṃ ca sukhaṃ cānavadyatāṃ ca sparśavihāratāṃ ca). And he said that the bodhisatva, the great being Gaganagañja and the twelve koṭis of bodhisatvas had wanted to hear about (śrotukāma) the exposition of religion (dharmaparyāya), a chapter of the Great Collection (mahāsannipātaparivarta), so please be kind to let them thus return when they are empowered by all such dharmas and equipped with the words of dharma.” Then the bodhisatva Gaganagañja sustained (adhiṣṭhita) the jewel-canopy (ratnacchattra) of ten thousand yojanas high over the Lord’s lion throne in the space, joined the palms of his hands (añjali), bowed down to the Lord (abhivandana), and praised the Lord with these suitable verses (etābhir gāthābhiḥ sārūpyābhir abhiṣṭūya),

See the full record quoted previously. ³⁵ See the full record quoted previously. ³⁶ See the full record quoted previously. ³⁷ See the full record quoted previously. ³⁸ See the full record quoted previously. ³⁹ See the full record quoted previously. ⁴⁰ See the full record quoted previously. ⁴¹ See the full record quoted previously. ⁴² See the full record quoted previously. ⁴³ See the full record quoted previously. ⁴⁴ See the full record quoted previously. ⁴⁵ See the full record quoted previously. ⁴⁶ 遊戲諸定莊嚴神通。得無盡寶手莊嚴功徳。分別諸衆生心行莊嚴於智。教衆生善法莊嚴於覺。得慧明淨莊嚴慧明。得義法辭應莊嚴諸辯。壞魔外道莊嚴諸無畏。得佛無量功徳而自莊嚴。常以諸毛孔説法莊嚴於法。見諸佛法明莊嚴自明。能照諸佛國莊嚴光明。説不錯謬莊嚴所記。神通隨所樂説莊嚴教授。神通到四神足彼岸莊嚴變化。神通入佛密處莊嚴諸如來護持。自悟正智莊嚴法自在。如説而行無能壞者。莊嚴一切善法堅固。 ⁴⁷ 彼虚空藏菩薩。成就如是等無量功徳。與十二億菩薩摩訶薩倶。發意欲來詣此娑婆世界見我。禮拜供養恭敬圍遶。亦爲此大普集經。分別少法門分故。又爲此十方諸來會菩薩生大法明故。又爲増益開大乘法故。又爲受持如來法故。又爲無量衆生善根出生故。又爲以善法調伏諸魔外道故。又爲示現菩薩師子遊戲神通故。彼虚空藏菩薩。欲來至此是其瑞應。爾時世尊説此事已。即時虚空藏菩薩。與十二億菩薩摩訶薩恭敬圍遶。詣一寶莊嚴佛所。白佛言。世尊。我欲詣娑婆世界。見釋迦牟尼佛。禮拜供養。彼佛報言。欲往隨意宜知是時。即頂禮一寶莊嚴如來足下已右遶七匝。承佛遊戲無作神足。於彼大莊嚴國土忽然不現。以一念頃與諸菩薩衆倶。來至此娑婆世界。寶莊嚴堂妙寶臺上。爾時虚空藏菩薩。雨妙華香供養世尊。及此大寶集經。所謂曼陀羅華。摩訶曼陀羅華。波利質多羅華。摩訶波利質多羅華。曼殊沙華。摩訶曼殊沙華。盧遮那華。摩訶盧遮那華。水陸諸華大如車輪。百葉千葉百千葉。皆出光明香氣普薫妙香。適意開敷鮮淨。雜色光耀眼所樂見。雨如是等種種無量妙華滿妙寶堂中。高一多羅樹。作諸天樂其音皆出無量百千法門之聲。與檀波羅蜜相應聲。尸羅羼提毘梨耶禪那般若波羅蜜相應聲。與四無量相應聲。與四攝法相應聲。與助道法相應聲。與三脱門相應聲。與四聖諦相應聲。與十二因縁相應聲。爾時虚空藏菩薩供養世尊頂禮佛足。遶七匝已在一面立。白佛言。世尊。彼一寶莊嚴如來應正遍知致問無量。少病少惱起居輕利安樂行不。彼一寶莊嚴如來又言。有十二億菩薩。與虚空藏菩薩倶往。至彼娑婆世界。願世尊説如是如是法。使諸菩薩得自然智。亦使成就大法光明已還來至此。所以者何。以世尊昔來已曾化此。善男子等發菩提心。爾時虚空藏菩薩當世尊頂上。化作大寶蓋。廣十千由旬。以青琉璃爲軒。眞珊瑚寶爲子。以琉璃及閻浮檀金爲升垂。雜妙眞珠縵網瓔珞寶鈴和鳴。其蓋光明普照十方。與諸妙華互相綺錯。爾時虚空藏菩薩於如來不思議功徳深生敬重合掌向佛以偈讃言

35. 舍利弗。彼大莊嚴刹土一寶莊嚴佛所。有一菩薩摩訶薩名虚空藏。以大莊嚴而自莊嚴。於諸不思議願最爲殊勝。得一切功徳中之威徳 36. 無礙知見。 37. 不可思議菩薩功徳以自莊嚴。 38. 以諸相好莊嚴其身。 39. 以善説法隨所應度莊嚴其口。 40. 不退於定莊嚴其心。 41. 以諸總持莊嚴其念。 42. 入諸微細法莊嚴其意。 43. 順觀法性莊嚴於進。 44. 以堅固誓莊嚴淳至。 45. 以必成辦莊嚴所作。 46. 以從一地至一地莊嚴畢竟。 47. 彼虚空藏菩薩。欲來至此是其瑞應。

復次舍利子。彼一寶莊嚴如來世界中。有菩薩摩訶薩名大虚空藏。以大福徳及大威力。而自莊嚴獲無礙智。以相好莊嚴於身。以辯才莊嚴於語。以勝定莊嚴於心。以多聞總持莊嚴於念。以平等捨莊嚴於實。以慧莊嚴於諸趣意樂。以勝進加行莊嚴於増上意樂。到於一切法無疑惑故。以神足莊嚴遊戲自在諸神通故。以福徳莊嚴獲寶手功徳常施捨故。以智莊嚴分別有情種種意樂故。以覺莊嚴令諸有情悟勝法故。以眼莊嚴能於五眼得清淨故。以耳莊嚴聞諸法義如響應故。以無礙解莊嚴法義詞辯無盡説故。以力莊嚴得佛十力壞魔怨故。以無畏莊嚴摧諸外論無所屈故。以功徳莊嚴獲佛無邊諸功徳故。以法莊嚴於衆毛孔演法如響故。以明莊嚴能見一切佛法藏故。以光莊嚴照耀一切諸佛刹故。以記心莊嚴無錯謬故。以教誡莊嚴令如説行故。以神境莊嚴變現一切種種相故。以一切佛讃歎莊嚴住無繋屬得自在故。以一切善法莊嚴入一切佛法境故。舍利子。彼虚空藏菩薩摩訶薩。成就如是無量功徳。與諸菩薩發意欲。來詣此娑訶世界。瞻仰於我恭敬禮拜奉事供養。亦爲分別此大集會微沙法門。令斯十方諸來菩薩。生大喜悦清淨信樂。又令菩薩攝受大攝受道法故。爾時大虚空藏菩薩摩訶薩。與十二倶胝菩薩前後圍遶。一心瞻仰一寶莊嚴如來。白言世尊我今欲詣娑訶世界禮拜供養釋迦牟尼佛。願見聽許。彼佛告言今正是時。隨汝意往。即時頂禮一寶莊嚴如來足已住對面念。承佛遊戲無行神通。從彼國沒忽然不現。一念之頃與衆菩薩。至此娑訶世界寶莊嚴道場。住於虚空散彼世界衆妙花香如雨而下。所謂末香塗香幢幡繒蓋。月花大月花妙殊勝花。日月光花日燈花日精花。愛花大愛花照曜花娑闥羅花。勝妙娑闥羅華遍無垢花。清淨無垢花金光照曜花。虚空照曜花大白香照觸花。百葉千蘂花除憂花。作喜花天所讃花。龍花安樂生喜花。禪枝花令身快樂花。令心歡喜花香遍三千世界花。息除衆病華妙威徳莊嚴花。流出無邊福徳花照觸十方菩薩華。雨如是等種種妙華積高至膝。周遍三千大千世界。時諸大衆見此花已。白言世尊如是種種勝妙諸華。衆妙妓樂。昔所未見昔所未聞。從何所來願見開示。佛言是彼大虚空藏菩薩摩訶薩。從大莊嚴世界而來此會住在虚空。先雨如是勝妙諸花。供養於我及此經法爾時大虚空藏菩薩摩訶薩。與倶來菩薩從空而下。頭面禮足遶佛三匝。住一面立而白佛言。世尊彼一寶莊嚴如來。問訊世尊少病少惱起居輕利安樂行不。此有十二倶胝菩薩。昔以曾受世尊化導。與我倶來詣此娑訶世界。爲欲聽聞大集經故。彼世尊爲欲令諸菩薩。於一切法得自在故。成就大法故。唯願世尊哀愍攝受。爲説如是甚深法要。爾時大虚空藏菩薩。即於空中變大寶蓋。衆寶莊嚴覆如來頂。光明照耀遍徹十方。昇於如來師子之座。其座高廣萬踰繕那。於是大虚空藏菩薩。合掌讃佛説伽他曰

yaṅ śā ri’i bu bcom ldan ’das de bźin gśegs pa rin po che bkod pa gcig pa de’i saṅs rgyas kyi źiṅ na | byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’i mdzod ces bya ba (4) ’dug ste | bsod nams kyi gzi brjid kyis śin tu brjid pa | ye śes mthoṅ ba thogs pa med pa | mtshan rnams kyis lus brgyan pa | dpe byad bzaṅ po rnams kyis byams pa brgyan pa | spobs pas ṅag brgyan pa | gzuṅs kyis sems brgyan pa | thos (5) pas dran pa brgyan pa | ṅes par sems pas bden pa brgyan pa | rtogs pas don rtogs pa brgyan pa | bsam pas dam bcas pa brgyan pa | khyad par du ’gro bas lhag pa’i bsam pa brgyan pa | sbyor bas brgyan ciṅ chos thams cad la the tshom med par gyur pa (6) btaṅ sñoms chen pos brgyan ciṅ mthon dman med pa | mṅon par śes pa chen pos brgyan ciṅ rdzu ’phrul gyis rnam par rtsen pa thams cad mṅon par śes pa | bsod nams kyis brgyan ciṅ lag na rin po che gtaṅ bas mṅon par grub pa | ye śes kyis brgyan ciṅ (7) sems can thams cad kyi sems kyi bsam pa la źugs pa | blos brgyan ciṅ sems can thams cad kyi dge ba’i rtsa ba rtogs par byed pa | mig gis brgyan ciṅ mig lṅa’i yul la śin tu rnam par dag pa | rna bas brgyan ciṅ sgra daṅ don thams cad rtogs pa’i sñiṅ (247a) (247a1) po daṅ ldan pa | so so yaṅ dag par rig pas brgyan ciṅ don daṅ chos daṅ ṅes pa’i tshig daṅ spobs pa so so yaṅ dag par rig pa mi zad par ston pa | stobs kyis brgyan ciṅ de bźin gśegs pa’i stobs bcu rjes su thob pa | mi ’jigs pas (2) brgyan ciṅ phas kyi rgol pa thams cad kyis zil gyis mi non pa | yon tan gyis brgyan ciṅ saṅs rgyas kyi yon tan mtha’ yas pa thob pa | chos kyis brgyan ciṅ spu’i bu ga thams cad nas chos sgrog pa | so sor rigs pa’i rjes su soṅ ba | snaṅ bas brgyan ciṅ (3) saṅs rgyas kyi chos thams cad lag mthil du thob pa | ’od kyis brgyan ciṅ saṅs rgyas kyi źiṅ thams cad snaṅ bar byed pa | kun nas ston pas brgyan ciṅ phyad par luṅ ston pa | gdams pa daṅ rjes su bstan pas brgyan ciṅ de byed pa’i chos tshar phyin pa || rdzu (4) ’phrul gyi cho ’phrul gyis brgyan ciṅ rdzu ’phrul rnam par dag pas rnam par grol ba thams cad ston pa | saṅs rgyas thams cad kyis mṅon par bstod pas brgyan ciṅ gźan la rag ma las pa’i ye śes la gnas pa | tshogs thams cad kyi yon tan gyis brgyan ciṅ (5) saṅs rgyas thams cad kyi chos ’dul ba’i rjes su źugs pa ste | śā ri’i bu gaṅ bkod pa ’di lta bu kun du snaṅ ba ’di ni || byaṅ chub sems dpa’ nam mkha’ mdzod kyi byin gyi rlabs so || śā ri’i bu byaṅ chub sems sems dpa’ sems dpa’ chen po nam mkha’ mdzod de (6) ṅa la blta ba daṅ | phyag ’tshal ba daṅ | bsñen bkur byed pa daṅ | ’dus pa chen po’i le’u’i chos kyi rnam graṅs ’di rab tu yoṅs su bzuṅ ba daṅ | phyogs bcu’i ’jig rten gyi khams nas ’dus pa’i byaṅ chub sems dpa’ ’di dag chos kyi dga’ ba daṅ | bde (7) ba daṅ | mchog tu dga’ bskyed pa daṅ | theg pa chen po ’di ’aṅ rab tu yoṅs su gzuṅs pa daṅ | byaṅ chub sems dpa’ thams cad kyi byaṅ chub kyi phyogs kyi chos kyaṅ yoṅs su gzuṅ ba’i phyir ṅa’i gan du ’oṅ ṅo || de nas byaṅ chub sems dpa’ sems dpa’ (247b1) chen po nam mkha’ mdzod de bźin gśegs pa rin po che bkod pa gcig pa de la gsol nas | byaṅ chub sems dpa’ bye ba phrag bcu gñis kyis yoṅs su bskor te mdun du bdar nas | lhan cig tu mṅon du gyur pa’i rdzu ’phrul mṅon par ’du mi byed pa saṅs rgyas (2) kyi rnam par rol pa daṅ | rdzu ’phrul gyi rkaṅ pas bkod pa chen po’i ’jig rten gyi khams de nas mi snaṅ bar gyur te | sems kyi skad cig gcig byuṅ ba tsam gyis mi mjed kyi ’jig rten gyi khams ’dir phyin nas de bar snaṅ la ’dug ste | bkod pa chen po’i ’jig rten gyi khams (3) kyi me tog daṅ | phreṅ ba daṅ | phye ma daṅ | spos daṅ | byug pa daṅ | gdugs daṅ | rgyal mtshan daṅ | ba dan ci ’dra ba de ’dra ba’i char rab tu phab pa | ’di lta ste | zla ba daṅ | zla ba chen po daṅ | śin tu mdzes pa’i zla ba daṅ | ñi ma’i ’od daṅ | ñi (4) ma rab tu ’bar ba daṅ | me śel daṅ | mdog mdzes daṅ | mdog mdzes chen po daṅ | mdog mdzes par ’dug pa daṅ | stha la daṅ | stha la chen po daṅ | stha la rab mdzes daṅ | dri ma med pa daṅ | kun du dri ma med pa daṅ | rnam dag ’od daṅ | gser du (5) snaṅ daṅ | nam mkha’ snaṅ ba daṅ | reg gyur daṅ | dri chen dkar daṅ | ’dab brgya pa daṅ | ze ba stoṅ ldan daṅ | mya ṅan sel ba daṅ | dga’ byed daṅ | lhas stod daṅ | klu’i me tog daṅ | dga’ ba bde ba kun skyed pa daṅ | bsam gtan yan lag daṅ | (6) dris dga’ ba daṅ | lus sems tshim byed daṅ | stoṅ gsum dri daṅ | nad kun źi byed daṅ | nad kun sel daṅ | bdag gi gzi brjid kyis brgyan ciṅ | dpag tu med pa’i bsod nams kyis grub pa | phyogs bcu’i byaṅ chub sems dpas rig pa | de lta (7) bu’i me tog gis stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di kun du khebs par byas pas | bcom ldan ’das kyi ’khor gyi dkyil ’khor thams cad du me tog gis pus mo nub tsam du gaṅ par gyur to || de nas thams cad daṅ ldan pa’i ’khor des | sṅon (248a) (248a1) ma thos ma mthoṅ ba’i me tog de mthoṅ nas | bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das ’di lta bu’i me tog blta na sdug pa ’di dag ga las mchis | bcom ldan ’das kyis bka’ stsal pa | skyes bu dam pa byaṅ chub (2) sems dpa’ sems dpa’ chen po nam mkha’ mdzod de bkod pa chen po’i ’jig rten gyi khams de nas ’dir ’oṅs te | de nam mkha’i dkyil du ’dug nas | ’di lta bu’i me tog gi char rab tu phab po || de nas byaṅ chub sems dpa’ sems dpa’ chen po nam (3) mkha’i mdzod byaṅ chub sems dpa’ bye ba phrag bcu gñis po de dag daṅ lhan cig tu nam mkha’i dkyil de nas babs te | bcom ldan ’das kyi źabs la mgo bos phyag ’tshal nas | lan gsum bskor ba byas te | bcom ldan ’das la ’di skad ces gsol to || bcom ldan (4) ’das de bźin gśegs pa rin po che bkod pa gcig pa de | bcom ldan ’das la gnod pa chuṅ ṅam | ñam ṅa ba chuṅ ṅam | bskyod pa yaṅ ṅam | stobs daṅ bde bar reg pa la gnas sam źes sñun gsol źiṅ | byaṅ chub sems dpa’ sems dpa’ chen po nam (5) mkha’ mdzod la sogs pa | byaṅ chub sems dpa’ bye ba phrag bcu gñis po ’dus pa chen po’i le’u’i chos kyi rnam graṅs ñan ’tshal ba | ’di dag ji ltar chos thams cad la dbaṅ bgyid ciṅ | chos chen po daṅ ldan pas slar ldog par ’gyur ba’i chos kyi bka’ mchid (6) kyis bcom ldan ’das kyis mgu bar mdzod cig ces de skad kyaṅ gsuṅ ṅo || de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis bcom ldan ’das kyi seṅ ge’i khri’i steṅ gi bar snaṅ la dpag tshad stoṅ phrag bcu tsam gyi rin po che’i gdugs byin gyis brlabs nas (7) bcom ldan ’das la thal mo sbyar te phyag ’tshal nas | tshigs su bcad pa ’di dag gis mṅon par bstod pa |

1 He who excels in religious teachings and its purpose (dharmārtha), qualities (guṇa), and knowledge (jñāna), who is complete pure, impeccable, pure from his origin, and stainless, who is placed anywhere (apratiṣṭhita) like space (gaganasama) and unmoving (aniñjya), who is of extreme depth (gambhīra) and beyond any range (agocara), I bow to him.

法義智慧最勝尊　本淨無垢無所著
喩如虚空無染汚　我禮不動聖足下

上法功徳妙智尊　清淨無垢無限量
如空平等寂無動　敬禮甚深無與等

chos daṅ don daṅ yon tan ye śes ’phags pas na || yoṅs dag rnam dag sṅa nas dag ciṅ dri ma med ||
gnas med nam mkha’ ’dra bar mi g-yo (248b1) rab tu brñes || rab zab kun nas spyod yul min la phyag ’tshal lo ||

2 Victorious One (jīna) whose absolute body (dharmakāya) is same as the manifested (prabhāvita) body, displayed the handsome (abhirūpa) body as endowed with the beautiful form (surūpa), having produced (prajanita) the compassion (karuṇā) which brings benefits for living beings (satvānugrāhaka), reveals the supreme body which has the characters of hundredfold merits (śatapuṇyalakṣaṇāni).

行無與等無涯底　現法嚴身最殊勝
佛眞法身如虚空　普生大悲而濟度
人中師子能示現　百福莊嚴世尊身

能示身相微妙色　不離法身現是身
悲隨有情身亦然　普現百福莊嚴相

rgyal ba chos kyi skus ni rab phye sku mñam yaṅ || gzugs mdzes ldan źiṅ gzugs bzaṅ sku yaṅ ston par mdzad ||
sems can rnams la phan pa’i thugs rje rab bskyed nas || bsod (2) nams brgya pa’i mtshan gyi sku yi mchog kyaṅ ston ||

3 You never say erroneous (nirvikalpa) words and sentences (śabdavacana). Having known the essential character of sentence cannot be grasped because it is like an echo, also having known [the essential character of] words and letters (akṣara) cannot be grasped because they are not eternal (anitya), Loving One, you speak the teaching of the Victorious One by great compassion.

斷諸言語無音響　離諸言説無戲論

已離音聲無聞見　斷諸言詞無説示
雖知語性如空響　以大悲心而演説

khyod ni mi gsuṅ rtog med sgra daṅ tshig kyaṅ med || tshig gi raṅ bźin brag ca’i mtshan ñid gzuṅ du med ||
sgra med rtag med yi ge med pa mkhyen nas kyaṅ || byams pa khyod ni sñiṅ rje can bas rgyal ba’i (3) tshig kyaṅ gsuṅ ||

4 You understand (adhigama) the thought and the contents of thought (cittacaitta) of all living beings (sarvasatva), know the essential character of mind (citta) and the stream of thought (cittadhārā) which are like an illusion (māyā), and your mind is not dependent on thought, mind, and consciousness (cittamanovijñāna)

雖知如是而現説　無性衆生令悦豫
衆心非心得此心　能知非心幻化心

於諸有情心平等　知心如幻無自性
悉知心行無思慮　平等究竟心爲心

sems can kun gyi sems daṅ sems byuṅ rjes su rig || khyod ni sems kyi raṅ bźin sgyu ma’i mtshan ñid mkhyen ||
sems kyi rgyud kyi raṅ bźin ji ’dra rab mkhyen kyaṅ || sems daṅ yid rnams la ni khyod kyi sems mi gnas ||

5 When you teach your practice (caryā) to living beings (jagat), there is no change in the body of the Sugata.
But still, you teach in a manner in accordance with the power of retaining [in memory], the thinking, the qualities, characteristics and behavior (īryāpatha) [of you listeners].

善知衆生心行性　而能不住彼我心
示現威儀濟衆生　善逝身無作不作
佛知衆生隨所樂　即能示現如是形

示現種種度世間　善逝身形無所得
以妙所依功徳體　隨其所樂爲現身

’gro (4) ba rnams la khyed kyi spyod pa kun bstan te || bde bar gśegs pa’i sku ni ’gyur ba yoṅ ma mchis ||
gaṅ gi gzuṅs daṅ sems daṅ yon tan ci ’dra bar || mtshan daṅ spyod lam dag kyaṅ de yi tshul du ston ||

6 [Because] the concept of mine (mamakāra) does not exist in the dharma of the Sugata, you neither depend (āśrita) nor hold (agrāha) on the dharma.
But having known the discipline (vinaya) for all kinds of beings through conceptions (saṃkalpa) of the dharma, you always teach the peerless (annutara) dharma.

世尊於法不計我　不生憶想著於法
能知以何法受教　而隨所悟應時説

法無所得佛亦然　不著於法離分別
知法能度有情故　隨宜爲説常無間

bde gśegs chos ’di la ni ṅa yir ’dzin pa (5) med || khyod ni chos la gnas pa med ciṅ ’dzin pa med ||
sems can maṅ po kun rtog chos kyis ’dul mkhyen nas || khyod ni bla na med pa’i chos rnams rtag tu ston ||

7 When the whole assembly regard the body of the Victorious One, his form and distinguishing marks (rūpanimitta) appear as different (bhinna), though incomparable (atulya), and even not part of any particular group (asabhāga).
And even though his body is changeless (nirvikāra), beyond thought-constructions (nirvikalpa), and without distinguishing marks (animitta), he gladdens the assemblies in accordance with their particular way of thinking and their intentions (yathācittāśaya).

大衆渇仰瞻世尊　世所希有最無比
能知以何法受教　而隨所悟應時説

大衆普共觀佛身　所現色相皆差別
世尊已離身心相　隨現皆令衆歡喜

rgyal ba’i sku la ’khor ’di kun gyis bltas pa na || gzugs daṅ mtshan ma tha dad (6) bskal pa mi mñam nas ||
khyod kyi sku ni mi ’gyur rtog med mtshan med de || ’khor rnams ji lta’i sems daṅ bsam bźin tshim par mdzad ||

8 These all dharmas, having been born from causes and conditions (hetupratyaya), produced by thought-constructions (saṃkalpa) are not produced (asaṃskāra), without an intrinsic nature (asvabhāva).
Still the Sugata, having known the mode (naya) of such dharmas, obtained the changeless (nirvikāra), peaceful (śānta), unsurpassable (anuttara) enlightenment.

此等諸法從縁生　虚無寂寞非眞實
世尊善知如是法　得至清涼泥洹道

因縁和合諸法生　虚妄分別非眞實
以知諸法悉如是　得成正覺證涅槃

chos ’di thams cad rgyu daṅ rkyen las skyes pa ste || byed med ṅo bo ñid med kun du rtog la skyes ||
bde gśegs (7) de ’dra’i chos kyi tshul rnams mkhyen nas su || byaṅ chub mi ’gyur źi ba bla na med pa brñes ||

9 Without discrimination (vikalpa) eliminating the middle (madhya) and the extremes (anta), [you understand] emptiness, that all has a trifling instrinsic nature (riktasvabhāva), is worthless (tuccha) and void (vaśika).
Though, knowing the complete purity (viśuddhi) of such dharmas, you explain cause (hetu) and action (karma) to living beings.

去離二邊不著中　知虚非眞無自性
此等諸法無作者　善説業報非斷常

既斷分別離中邊　知其空寂無自性
雖知諸法性清淨　善脱業果無差違

mtha’ daṅ de bźin dbus bcad rnam par rtog pa med || stoṅ źiṅ gsog la raṅ bźin gsob ste ya ma brla ||
khyod kyis de ’dra’i chos ñid rnam dag mkhyen nas (249a) (249a1) su || ’gro ba rnams la rgyu daṅ las daṅ byed pa ston ||

10 The dharmas are devoid of a living being (satva), a life principle (jīva), and a person (pudgala). They are pure and beyond words (nāma) like the sameness of space (gaganasamasamatā).
Understanding the fact that there is no real self, he awakens living beings to the unconditioned (asaṃskṛta) ambrosia (amṛta).

法無衆生命及人　寂靜不名如虚空
如實分別無衆生　而安多衆至甘露

法無有情壽及人　寂然如空離名字
了彼有情實非有　悉令證入甘露門

chos ’di sems can med ciṅ srog daṅ gaṅ zag med || nam mkha’ mtshuṅs mñam pas na miṅ yaṅ rnam par dag ||
sems can gan du ñer gśegs yaṅ dag bdag med (2) pa || mi ’chi ’dus ma byas la sems can maṅ sad mdzad ||

11 You have practised in order to seek awakening (bodhi) by the power and effort of vigour (vīryabala) during inconceivable (acintiya) hundred koṭis of kalpas (kalpakoṭīśata).
But you still attained awakening charecterized by practice without effort, and that is how you have obtained the aim (artha) of practice.

昔行多劫不思議　求進勢力勝菩提
所爲妙行今已成　至無至義覺無餘

已修百億行難思　精進求於無上道
由此因縁已成辦　到無行處覺涅槃

brtson ’grus mthu daṅ stobs kyis byaṅ chub ’di tshol phyir || khyod kyis bskal pa bsam yas bye ba phrag brgyar spyad ||
sgrub pa med pa’i nan tan mtshan ñid byaṅ chub ste || gaṅ phyir spyod (3) pa’i don de rjes su thob par ’gyur ||

12 Because of the wisdom of concentration (samādhi) on the sameness of dharmas (sarvadharmasamatā), you know the sameness of the superior, average or inferior [disciples] (hīnotkṛṣṭamadhyamasamatā, cf. Laṅk).
But staying with sameness (samatā) you do not construct (na vikḷp-) [a concept of] sameness, the Victorious One (jīna) is concentrated (samāhita) without change (nirvikāra).

一切諸法上中下　悉知平等常無異
智者所知知不著　是故世尊定不亂

妙覺諸法性無殊　於上中下皆平等
住平等智無分別　故佛常無不定心

chos rnams mñam pa ñid ni mñam par bźag mkhyen pas || rab daṅ ’briṅ daṅ tha ma dag kyaṅ mñam par mkhyen ||
mñam pa ñid la mñam ñid rtag bźugs rnam mi rtog || de phyir rgyal ba mñam par bźag ciṅ (4) mi ’gyur ba ||

13 The parts of the personality, spheres and fields of perception (skandhadhātvāyatana) are as an illusion (māyopama); the three worlds are as the reflection of the moon in the water (udakacandropama) without change (acyuta); all living beings are non-existence (abhāva) as a dream (svapnopama). Having realized the fact that all things are like a dream by the knowledge, you teach this dharma.

陰入諸界如幻化　三界皆如水中月
衆生虚僞性如夢　以智分別説是法

知蘊處界皆如幻　三界猶如水中月
有情如夢性非眞　爲説如此非眞法

phuṅ po khams daṅ dbaṅ po ji ltar sgyu ma bźin || ’jig rten gsum po chu zla ’dra ste ’pho ba med ||
sems can rnams ni rmi lam lta bur dṅos med de || mkhyen pas rmi lam bźin du rtogs nas chos ’di gsuṅ ||

14 According to what is essentially a conventional expression (vyavahārasvabhāva) you attained the supreme enlightenment (agrabodhi), but, really, that is ineffable (anudāhāra) since there is neither attainment nor non-attainment (prāptāprāpta).
You obtain the dharma wheel as you attain awakening, but the turning is really without any distinguishing mark, and as such the enterance into neither turning nor non-turning.

世人假稱名得道　實無有得無得相
如道無得輪無轉　如輪無轉無度者

世諦説成無上覺　不可説得無得相
菩提無得輪亦然　轉無轉相無所轉

byaṅ chub mchog (5) rab brda yi raṅ bźin khyod kyis brñes || de ni thob daṅ ma thob pa źes brjod du med ||
ji ltar byaṅ chub khyod kyis de bźin ’khor lo yaṅ || tshul daṅ tshul min ’jug pa’i mtshan bral rab tu bskor ||

15 Having crossed over to the other side (uttīrya), you save (uttaraṇa) an inconceivable number of living beings (bahusatva); having been released yourself (muktvā), you completely release (vimocayasi) those still in bondage (bandhana);
you care for the living beings of the world (jagat) in this incomparable (anuttara) great vehicle (mahāyāna), you place them in extinction (nirvāṇam pratiṣṭhāpayati), which is the sameness of being beyond any way (nairyāṇa)

故能度衆於四流　自度度彼繋顛倒
善能安慰苦惱者　自滅滅彼至無爲

自度度他於彼岸　自解解他諸繋惑
自安安他置大乘　自他倶證涅槃樂

rgal nas sems can maṅ po bsam yas rab sgrol (6) ba || grol nas bciṅs pa’i naṅ na mchis pa śin tu grol ||
theg chen bla med ’di la ’gro ba dbugs ’byin ciṅ || ṅes ’byin mñam pa brñes pa mya ṅan ’das la ’god ||

16 Even though living beings nowhere and never exist, as does not extinction (nirvāṇa), even though there is nothing for living beings to achieve since they are originally pure (ādiviśuddhi),
the Buddha still awakens (avabodhayati) koṭis of living beings (bahusatva), having himself become awakened to the understanding that living beings have the character of an illusion (māyā).

衆生無生無涅槃　衆生本淨不可得
道及衆生猶如幻　自覺此際覺多衆

有情無生亦無滅　有情本來常清淨
有情自性如幻相　有情既悟證菩提

gaṅ na’aṅ sems can nam yaṅ mya ṅan ’das ma mchis || sems can gdod (7) nas rnam dag sems can ñid mi sgrub ||
sems can sgyu ma’i mtshan du byaṅ chub saṅs rgyas nas || ’di yi mtha’ rnams sems can maṅ po rtogs par mdzad ||

17 No forms are seen in empty space, the forms of every living being are also like that.
The moments of existence have the essential character of a form being neither form nor non-form (dharmā narūpārūparūpalakṣaṇāḥ), such it is to understand things (artha) as complete transcendence (viveka).

如虚空中不見色　一切群生色亦爾
諸法離色及色相　能知此色則得離

色如虚空無有生　一切世間亦如是
是法無色離色相　由知是義色寂靜

nam mkha’ la ni gzugs rnams nam yaṅ mi snaṅ bźin || de ltar ’gro ba kun gyi gzugs ni (249b1) gzugs ñid mtshuṅs ||
chos de gzugs daṅ gzugs med gzugs min mtshan ñid de | gaṅ gis de ltar don rnams yaṅ dag dben rtogs pa ||

18 [No matter] how much living beings praise (praśaṃsita) the Victorious One (jina) by means of examples (udāharaṇa), it is still an attachment (saṅga) that they see him with respect to the praising.
Because the qualities (svaguṇa) of the Leader (nāyaka) are like empty space (gagamasama), the praising for non-duality (advaya) is to praise the Victorious One.

作諸妙喩以讃佛　執見而讃是其毀
佛徳如空無差別　無所限量是讃佛

以喩稱讃如來徳　有請聞讃皆深著
佛徳如空不可量　如是無二眞讃佛

ci tsam rgyal ba’i bsṅags pa dag gis dper bgyis pa || de dag thams cad bsṅags pa ’di la mthoṅ (2) chags te ||
raṅ gi yon tan rnams kyi ’dren bsṅags nam mkha’ ’dra || gñis med bsṅags brjod de ni rgyal pa’i bsṅags pa’o ||

19 The Buddha who awakens (prabodhayati) living beings, transcends objectification (anālambana), and attains the nature of mind (cittatva) which is without mind, I pay homage to him.
As all leaders (nāyaka) praise (praśaṃsanti) the Lion Among Men (nṛsiṃha), in that way, I praise the true qualities (bhūtaguṇa) because of suchness (tathatā).

故禮淨尊淨他者　無縁無心入微心
如佛功徳世尊知　如如功徳我今禮

敬禮能覺諸有情　無觀無心至無得
唯有諸佛能讃佛　我禮如如眞徳尊

saṅs rgyas ’gro ba sad par mdzad ciṅ dmigs med pa || sems med sems ñid brñes pa khyod la phyag ’tshal lo ||
ji ltar (3) ’dren pa kun gyi mi yi seṅ ge bsṅags || de ltar de bźin ñid phyir yaṅ dag yon tan bsṅags ||

20 He knows all living beings have egolessness (nairātmya), the sphere of dharmas of the Omniscient (viśvabodhi) has the same character, and the character of all dharmas is free from desire (virāga). Because of that, the Leader (nāyaka) having sameness (samatā) is honored.

能知衆生無我者　知諸法際離欲者
見法身者則見佛　即爲供養十方佛

了諸有情無我人　諸佛法界同一相
已知諸法離欲相　故我供養平等尊

sems can thams cad bdag med mtshan ñid ye śes mñam || thams cad rtogs nas chos dbyiṅs rjes su rig par bgyi ||
chos kun ’dod chags bral ba (4) mtshan gyi tshul śes pa || des ni mñam pa ñid kyis ’dren pa mchod par ’gyur ||

As soon as (samanantara) the bodhisatva, the great being Gaganagañja said these verses (śloka), the pavilions in the sky of the Mahāvyūha universe has been shaken (pracalita) in six ways (ṣaḍartha). Then a voice resounded from empty space (antarīkṣa), saying, “The bodhisatva, the great being Gaganagañja has praised in verses (gāthābhigīta) the complete unsurpassable awakening (anuttarāsamyakṣaṃbodhi) which has been fully accomplished by the buddhas in uncountable hundreds, thousands, millions, billions of ages (asaṃkhyeyakalpakoṭīniyutaśatasahasrasamudānīta). But these bodhisatvas cannot see this [awakening] as object (ālambana) even in their dreams (svapna) because of their attachment (abhiniveśa). Having heard, attained and believed in this teaching of the dharma (dharmanaya), whosoever will gradually attain the lion’s roar (siṃhanādanādi) like that of bodhisatva Gaganagañja.” Then the bodhisatva Gaganagañja, having praised the Lord with these verses, addressed himself to the Lord (atha gaganagañjo bodhisatvo gāthābhir abhiṣṭutya bhagavantam idam avocat): O Lord, I, having heard the name of this exposition of religion, a chapter of the Great Collection (aham apy bhagavan mahāsaṃnipātaparivartaṃ dharmaparyāyaṃ nāma śrutvā), arrived in this Sahā world system (lokadhātu), to see, honor, serve the Lord and to [listen] this exposition of religion (taṃ bhagavantaṃ darśanāya vandanāya paryupāsanāya dharmaśravaṇāya), and also I came here (ihāgata) to perform the light of dharma (dharmāloka). O Lord, please elucidate (saṃdeśayatu) this exposition of religion to these good men (satpuruṣa) who have a doubt (saṃśaya) in their respective religions (svakeṣu svakeṣu dharmeṣu). May the Blessed Tathāgata please cut off their all doubts (sarvasaṃśaya) and illuminate all qualities of the Buddha (sarvabuddhadharma) since you are established (pratiṣṭhita) in the ascertainment (niścaya) in your mind (buddhi).

虚空藏菩薩説此偈已。即時妙寶莊嚴堂及虚空中諸寶臺六變振動。一切大衆心淨悦豫。踊躍歡喜歎未曾有。皆言虚空藏菩薩。善能説此妙偈。若有善男子善女人能行此法者。乃至夢中不見有法。以漸皆當得師子吼。如虚空藏菩薩。爾時虚空藏菩薩。以如斯妙偈讃如來已。白佛言。

爾時大虚空藏菩薩摩訶薩。説是伽他已。即時寶莊嚴道場妙寶樓閣六種震動。空中出聲而作是言。釋迦牟尼世尊。於無數倶胝那庾多百千劫中。所有積集阿耨多羅三藐三菩提法。此大虚空藏菩薩。以妙伽他悉能稱揚。善男子若於夢中。尚未曾聞何況得見。若有善男子善女人聞此伽他。能生信解解已修行。當知此人漸次不久。能師子吼如虚空藏菩薩爾時大虚空藏菩薩摩訶薩白佛言。世尊我爲欲聞大集經典。故來至此娑訶世界。瞻仰世尊禮拜供養聽聞斯法今此衆中諸來正士。各各於法而有疑心。唯願世尊。令於諸法得法光明生決定慧。

byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod kyis tsigs su bcad pa ’di dag smras ma thag tu || nam mkha’ la ’dug pa’i khaṅ pa brtsegs pa bkod pa chen po (5) de’aṅ rnam pa drug tu rab tu gyos so || bar snaṅ las kyaṅ gaṅ saṅs rgyas bcom ldan ’das rnams kyis bskal pa graṅs med pa bye ba khrag khrig brgya stoṅ du yaṅ dag par bsgrubs pa | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub de ni byaṅ chub sems dpa’ sems (6) dpa’ chen po nam mkha’ mdzod kyis tshigs su bcad ’i dbyaṅs kyis kun du brjod do || byaṅ chub sems dpa’ de dag ni rmi lam na’aṅ mṅon par źe źen pas dmigs par lta ba mi ’byuṅ ṅo || gaṅ dag tshigs su bcad pa’i chos kyi tshul ’di thos nas mos pa daṅ | (7) gaṅ yaṅ thos nas sgrub pa de dag ni ltar byaṅ chub sems dpa’ nam mkha’ mdzod dag ltar seṅ ge’i sgra sgrogs pa bźin du | de dag kyaṅ seṅ ge’i sgra sgrogs par ’gyur ro źes de lta bu’i sgra byuṅ ṅo || de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis tshigs su (250a) (250a1) bcad pa ’di dag smras nas bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das bdag kyaṅ ’dus pa chen po’i le’u’i chos kyi rnam graṅs ’di’i miṅ thos nas mi mjed kyi ’jig rten gyi khams ’dir bcom ldan ’das la blta ba daṅ | phyag bgyi ba (2) daṅ | bsten bkur bgyi ba daṅ | chos kyi rnam graṅs ’di la yaṅ chos snaṅ bar bgyi ba gaṅ chuṅ zad bstan pa’i slad du ’dir mchis so || bcom ldan ’das gaṅ skyes bu dam pa ’di dag gis chos kyi rnam graṅs ’di la raṅ raṅ gi chos la the tshom du gyur pa de ṅes par bstan pa | (3) bcom ldan ’das de bźin gśegs pa la yoṅs su źus te | de bźin gśegs pa ṅes pa’i blo la rab tu gnas pas de dag gi the tshom thams cad kyaṅ rab tu bsal ciṅ saṅs rgyas kyi chos thams cad snaṅ bar bgyis pa de legs so ||

If, Lord, the Tathāgata gives (pravārayatu) some advice (kathā) about the entrance into the analysis of the dharma (dharmaviniścaya) to me, I would ask a question. Why is that (tat kasya hetoḥ)? The Lord, having obtained the knowledge of non-attachment (asaṅga), is skilled in knowing the excellent and not so excellent abilities in all living beings (sarvasatvavarāvarendriyajñānakuśala); The Lord, having obtained the light, is free from the all darkness (sarvāndhakāravigata); The Lord, having known the meaning (arthajña), is skilled in the knowledge of the division of words (padaprabhedajñāna); The Lord, having known the proper time (kālajña), is always free of faulty prophecy (akṣūṇavyākaraṇa); The Lord, having known the proper measure (mātrakāla), teaches religion accordingly to each individual (yathāpratyarhadharmadeśaka) of all living being; The Lord, having played with (vikrīḍita) the supernormal knowledges (abhijñā), is skilled in the knowledge of ascertainment (viniścaya) of the base of magic (ṛddhipāda); The Lord, having been endowed with the understanding of observation (vyavalokanabuddhimat), throughly shows (ādarśita) the mental behavior of all living beings (sarvasatvacittacarita) as he places it upon the palm of his hand (karatale); Since the Lord has been elevated above (abhyudgata), nobody can look at the top of his head (anavalokitamūrdhatā); The Lord, having been unsurpassed (anabhibhūta), became a hero in the great three-thousand thousands of worlds (trisāhasramahāsāhasralokadhātu); The Lord, having awakened through his own power (svayaṃbhū), entered into the state of perfect awakening (abhisaṃbuddha) by himself (svayam) to the all moments of existence without a teacher (anācāryakam); The Lord is the leader (nāyaka), and teaches the right way (samyagmārgadeśika) to those on bad ways (kumārgapratipanneṣu) without any leader (anāyaka); The Lord, having become the king of doctors (vaidyarāja), establishes (pratiṣṭhāpayati) the way into the state without disease (vyādhi) or death (maraṇa) for [living beings] who are involved with this world (lokasanniveśa) covered with desire, defilement, and obstruction (āvaraṇa) from beginningless until endless time (anavarāgra); The Lord, having had power and vitality (sthāmaparākrama), is skilled in the knowledge if what is proper and what is improper (sthānāsthānajñānakuśala), and has obtained the three knowledges (trividya); The Lord has obtained intrepidities (vaiśāradya), extinguished contamination (āsravakṣaya), was perfectly awakened to (abhisaṃbuddha) sameness (samatā), is skilled in the knowledge of purification (vyavadāna) without affliction (asaṃkliṣṭa), and roars the best of lions’ roar (siṃharṣabhanādanādi) to all of the world including the gods; The Lord, having been endowed with the eighteen special qualities of the Buddha (āveṇikabuddhadharmasamanvāgata), has the unattached knowledge (asaṅgajñāna) of the three times (trikāla);
The Lord, having purified his body, speech, and mind (kāyavakcittapariśuddhi), has neither error (skhalita) nor rough speech (ravita), and sees every concentration (samāpatti) and the knowledge of liberation (vimuktijñānadarśana); The Lord, who lives with great friendliness (mahāmaitrī), has a mind without hostile intent (apratihata) and same thoughts towards all living beings (samacittatā sarvasatveṣu) because he is endowed with the [divine] sight (cakṣur) which is to see with the light of the same nature as empty space (gaganasama); The Lord, who is established in great compassion (mahākaruṇā), is not shaken by good, evil, pain, or pleasure (sukṛtaduṣkṛtasukhaduḥkha) of living beings because he is endowed with the mind which is the entrance into the sameness (samatā); The Lord, who is equal to all the buddhas (sarvabuddhasama), enters into the non-duality which is the knowing of the equality (dvayasamatājñānapraviṣṭa); The Lord, who is without distinction (nirviśeṣa), practices (prayoga) sameness (samatā) of all living beings since he is purified (suviśuddha) just like empty space; The Lord is free from desire, is satisfied with insight (prajñatṛpta), and free from gain, honor and fame (lābhasatkāraśloka); The Lord is omniscient (sarvajña), and his mode of five eyes (pañcacakṣur) is purified (pariśuddhi) and sees everything; I, having known that the Lord is endowed with such immeasurable virtues, religion, and knowledge of the tathāgata (apramāṇatathāgataguṇadharmajñāna), have a high regard for them, and wish to respectfully (sagaurava) ask you the entrance into the explaining of religion (dharmaprabhāvanapraveśa). Living beings should practice the religion without pride (nirmāṇatā), and ask the Tathāgata for the sake of desire to realize the religion by the knowledge of omniscience (sarvajñajñānābhinirhāra). This had been said, the Lord said this to the bodhisatva, the great being Gaganagañja (evam ukte bhagavān gaganagañjaṃ bodhisatvaṃ mahāsatvam etad avocat): “Good, good (sādhu sādhu), son of good family (kulaputra). You asked so many Awakened Lords as numerous as the grains of sand in the river Gaṅgā (aṅgānadīvālikāsama) and attained the prophecy of awakening (vyākaraṇalābha). Son of good family, ask the Tathāgata whatever you may wish. I will satisfy your mind (cittam ārādhayiṣyāmi) by prophecy.” Then the bodhisatva, the great being named Guṇarājaprabhāsa joined this assembly, was seated with them, , and said this to the bodhisatva, the great being Gaganagañja (atha khalu guṇarājaprabhāso nāma bodhisatvo mahāsatvo tatraiva pariṣadi sannipatito ’bhūt sanniṣaṇṇo gaganagañjaṃ bodhisatvaṃ etad avocat). “Son of good family, why do you wish to pose a question to the Tathāgata?” Then again, the bodhisatva, the great being Gaganagañja uttered these verses to that bodhisatva, the great being Guṇarājaprabhāsa.

世尊。欲少所問。唯願聽許。若聽問者。爾乃敢問。所以者何。世尊。有無量知見能知衆生諸根。有淳熟未淳熟者。世尊明達去諸闇冥故。世尊了義善説分別諸句義故。世尊知時不過限故。世尊所記不謬如説不錯故。世尊知時隨諸衆生行説法故。世尊善遊戲通達諸神足故。世尊善觀。體衆生心行故。世尊最無染於諸法中得自在故。世尊自悟覺了諸法故。世尊正御邪趣衆生。教令入正故。世尊是大醫王。能令無始世界衆病永斷故。世尊大力成就佛十力故。世尊無畏成就四無畏故。世尊無勝成就十八不共法故。世尊大慈行救一切衆生心無礙故。世尊大悲行知見無我。拔一切衆生苦故。世尊大喜行於禪解脱定入定到彼岸故。世尊大捨行斷一切憎愛。心如虚空故。世尊得平等覺了諸佛法無礙故。世尊無憎愛心畢竟清淨毀譽不動故。世尊無悕望智慧滿足於利養讃歎無欲求故。世尊一切知見一切佛行處到彼岸故。我知見世尊有如是等無量無邊功徳成就。是故我欲於法門中少有所問。虚空藏菩薩作是語已。爾時世尊告虚空藏菩薩言。善男子。我當聽汝問隨汝欲問恣汝所問。吾當隨汝所問悦可爾心。爾時功徳光明王菩薩問虚空藏菩薩言。善男子。汝爲誰故欲問如來。即時虚空藏菩薩。以偈報功徳光明王菩薩言

善哉世尊。我今欲問決定之義。唯願如來少賜方便。何以故世尊是無礙智者。善知一切有情諸根前後熟故。世尊得光明者。離諸闇瞑故。世尊知義者。善能分別諸句義故。世尊知時者。不越時授記故。世尊智宜者。於諸有情隨宜説法故。世尊遊戲者。於諸神通得自在故。世尊淨觀察者。了有情心行如掌中故。世尊高大者無能見頂故。世尊勇健者。三千界中無能陵屈故。世尊自然者。無師證悟一切法故。世尊導師者。於諸道中示正路故。世尊大醫王者。以甘露藥能永除斷有情惑障纒蓋病故。世尊持大力者。得於是處非處乃至三明故。世尊大無畏者。於一切世間沙門婆羅門諸天魔梵之中。世尊成就不共法者。獲得三世無礙智身口意清淨。三摩鉢底解脱知見等不共法故。世尊住大慈者。以無礙慧於諸有情。平等觀察如虚空故。世尊住大悲者。以平等慧於諸有情。善行惡行若苦若樂無所動故。世尊住大喜者。行於禪定解脱到彼岸故。世尊住大捨者。心無憎愛如虚空故。世尊住平等者。入一切如來平等智故。世尊無希望者。智慧滿足遠名利故。世尊一切智者。五眼清淨見一切法悉究竟故。我知世尊成就如是無量無邊功徳。我等今者愛樂法故。我知世尊成就如是無量無邊功徳。我等今者愛樂法故。於此法中欲小諮問。令諸有情於平等法。方便出生一切智智爾時佛告虚空藏菩薩摩訶薩言。善哉善哉正士汝於殑伽河沙佛所。已得授記。我今聽汝隨有所問。當爲分別令得歡喜。於是衆中有菩薩摩訶薩。名功徳王光明。問虚空藏菩薩言。汝爲何故問於如來。時大虚空藏菩薩即以伽他而答之曰

bcom ldan ’das gal te de bźin (4) gśegs pas bdag la skabs phye na chos rnam par ṅes pa la ’jug pa’i bka’ mchid chuṅ zad cig bdag źu’o || de ci’i slad du źe na | bcom ldan ’das ni mi chags pa’i ye śes can te sems can thams cad kyi dbaṅ po mchog daṅ mchog ma lags pa mkhyen pa ye śes la (5) mkhas pa | bcom ldan ’das ni snaṅ ba brñes pa ste mun pa thams cad daṅ bral ba | bcom ldan ’das ni don mkhyen pa ste tshig thams cad rab tu dbye ba’i ye śes la mkhas pa | bcom ldan ’das ni dus mkhyen pa ste tshod las mi ’da’ źiṅ phyad par luṅ ston pa | bcom (6) ldan ’das ni tshod mkhyen pa ste sems can thams cad la so so ci rigs par chos ston pa | bcom ldan ’das ni rnam par rol pa ste mṅon par śes pa daṅ | rdzu ’phrul gyi rkaṅ pa rnam par ṅes pa’i ye śes la mkhas pa || bcom ldan ’das ni śin tu rnam par gzigs pa’i blo (7) daṅ ldan pa ste sems can thams cad kyi sems kyi spyod pa phyag mthil du ’jog par kun tu ston pa | bcom ldan ’das ni mṅon par ’phags pa ste spyi gtsug bltar mi mthoṅ ba | bcom ldan ’das ni zil gyis ma non pa ste stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na (250b1) dpa’ bo gcig po || bcom ldan ’das ni raṅ byuṅ ba ste slob dpon med par chos thams cad raṅ gis mṅon par rdzogs par saṅs rgyas pa | bcom ldan ’das ni ’dren pa ste ’dren pa med pa daṅ lam ṅan par źugs pa rnams la yaṅ dag pa’i lam ston pa | bcom ldan ’das ni sman (2) pa’i rgyal po ste thog ma daṅ tha ma ma mchis pa’i ’dod pa daṅ | ñon moṅs pa daṅ | kun tu bsgribs pa daṅ | śin tu bsgribs pa daṅ | kun nas ldaṅ bas bsgribs pa’i ’jig rten gnas pa rnams nad ma mchis pa ’chi ba ma mchis pa’i gnas kyi lam la rab tu ’god pa bcom (3) ldan ’das ni stobs daṅ drag śul ’chaṅ ba ste gnas daṅ gnas ma yin pa mkhyen pa la mkhas śiṅ gsum rig pa’i rig pa brñes pa | bcom ldan ’das ni mi ’jigs pa chen po brñes pa ste zag pa zad ciṅ mñam pa ñid mṅon par rdzogs par saṅs rgyas te kun nas ñon moṅs pa (4) med pa daṅ rnam par byaṅ ba mkhyen pa la mkhas pa | lha daṅ bcas pa’i ’jig rten gyi mdun du khyu mchog seṅ ge’i sgra sgrogs pa | bcom ldan ’das ni saṅs rgyas kyi chos ma ’dres pa daṅ ldan pa ste dus gsum la thogs pa med pa’i ye śes can bcom ldan ’das ni sku daṅ gsuṅ (5) daṅ thugs yoṅs su dag pa ste ’khrul pa daṅ ca co mi mṅa’ ba | sñoms par ’jug pa thams cad daṅ rnam par grol ba’i ye śes gzigs pa | bcom ldan ’das ni byams pa chen po la gnas pa ste źe ’gras pa med pa’i blo daṅ ldan pa | sems can thams cad la sems (6) sñoms pa | nams mkha’ daṅ mtshuṅs pa’i ’od zer gyis gzigs pa’i spyan daṅ ldan pa | bcom ldan ’das ni thugs rje chen po la gnas pa ste legs par byas ba daṅ | ñes par byas pa daṅ | bde ba daṅ sdug bsṅal bas mi bskyod pa | sems can thams cad la mñam (7) par ’jug pa’i blo daṅ ldan pa | bcom ldan ’das ni saṅs rgyas thams cad daṅ mñam pa ste mñam pa’i ye śes gñis su med pa la źugs pa | bcom ldan ’das ni bye brag med pa ste nam mkha’ lta bur śin tu rnam par dag ciṅ sems can thams cad la mñam par sbyor (251a) (251a1) ba | bcom ldan ’das ni ’dod pa med pa ste śes rab kyis ṅoms pa | rñed pa daṅ bkur sti daṅ | tshigs su bcad pa daṅ bral ba || bcom ldan ’das ni thams cad mkhyen ciṅ thams cad gzigs pa spyan lṅa’i tshul yoṅs su dag pa’o || bcom ldan ’das de ltar de (2) bźin gśegs pa yon tan daṅ chos daṅ ye śes tshad ma mchis pa daṅ ldan par bdag gis rig nas chos rab tu brjod pa’i sgo yoṅs su źu bar ’tshal te gus pa daṅ bcas śiṅ chos la gces spras su bgyi ba daṅ ldan pa ste || ṅa rgyal ma mchis śiṅ sems can thams cad chos la (3) sbyor ba | thams cad mkhyen pa’i ye śes kyis mṅon par bsgrub pas chos ’tshal ba’i slad du de bźin gśegs pa la yoṅs su źu’o || de skad ces gsol ba daṅ | bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod la ’di skad ces bka’ (4) stsal to || legs so legs so || skyes bu dam pa ji ltar khyod gaṅ gā’i kluṅ gi bye ma sñed kyi saṅs rgyas bcom ldan ’das rnams la dris pa rnams luṅ bstan pa thob pa rigs kyi bu khyod ci daṅ ci ’dod pa de bźin gśegs pa la dris śig daṅ dris pa de daṅ de ñid luṅ bstan pas ṅas (5) khyod kyi sems raṅs par bya’o || de nas byaṅ chub sems dpa’ sems dpa’ chen po yon tan gyi rgyal po rab tu snaṅ ba źes bya ba ’khor der ’dus par gyur te || ’dug pa des byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod la di skad ces smras so || ci źig gi phyir (6) rigs kyi bu khyod de bźin gśegs pa la źu bar ’dod | de nas byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod kyis byaṅ chub sems dpa’ sems dpa’ chen po yon tan gyi rgyal po rab tu snaṅ ba la tshigs su bcad pa slar smras pa |

21 The one who is endowed with the thought and mind (cittamanas) of equality toward living beings, who is established in the sameness of knowledge of well-reflected thought, who is the way of entering into the non-thought (acitta), him, the Lord, I ask for the sake of them [namely all living beings].

一切等心諸衆生　平等能至彼岸者
遊戲無垢悲心中　我爲是等問世尊

普心等於諸有情　妙心等住於彼岸
悟心無心入妙理　是故我問於世尊

gaṅ rnams sems daṅ sems (7) la sems yid mtshuṅs || śin tu bsams sems ye śes mñam la gnas ||
sems la sems med par ni źugs pa’i tshul || de dag don du rgyal la bdag źu’o ||

22 The one who is free from the impurities of darkness after attaining splendour (ālokalabdha), who cuts off the mind of doubt (vimati) of the doubtful, and therefore establishes [living beings] in liberation (vimokṣa), him, the Sugata I ask for the sake of them.

能到正見無垢穢　已無猶豫斷彼疑
自得了達利衆生　我爲是等問世尊

得光無暗清淨者　無疑能斷彼疑惑
爲令決定得解脱　是故我問於世尊

snaṅ ba thob ciṅ mun pa dri ma med || yid gñis can gyi yid gñis blo gcod pa ||
des byas rnam par (251b1) thar pa la gźag pa || de dag ched du bde bar gśegs la źu ||

23 The one whose mind (manas) is perfectly pure (suviśuddha) because of selflessness in oneself (ātmanairātmya), who takes pleasure in the absence of any principle of living being (satva), while still engaging in the cause of all living beings (satvārtha), who makes them free from the twofold selflessnesses (nairātmyadvaya), he is the well defined (viniścita) of religious discourses (dharmakathā),

知我無我無與等　爲衆發心不著衆
能脱衆生計我見　我爲是等問世尊

知我無我悉清淨　常利有情住無我
解脱有情我見縛　爲此等故問世尊

bdag la bdag med śin tu rnam dag yid || sems can don źugs sems can med la dga’ ||
sems can bdag med gñis las thar byed pa || rnam par ṅes pa’i chos kyi gtam ’di’o ||

24 The one who is pure (pariśuddha) in his religious vows (vrata) in the sphere (gocara) of precepts (vidhi), whose thought (citta) is like empty space (gaganasama) bacuse of his purified intensions (śuddhāśaya), and who is not moving (aniñjya), stabilized like Meru, for the sake of them I ask the Lord for his imperturbable activity (amoghakārya).

能護威儀愼所行　其心清淨如虚空
堅固不動如須彌　我爲是等問世尊

威儀善住於淨戒　意樂清淨虚空等
堅固不動若迷盧　是故我問功徳者

cho ga spyod (2) yul brtul źugs yoṅs su dag || bsam pa dag ciṅ sems ni nam mkha’ ’dra ||
lhun po lta bur brtan ciṅ mi gyo ba || de dag ched du don yod mdzad la źu ||

25 The one who never falls back (avivārya) from firm vigour (dṛḍhavīrya), bravely conquers conceit, the Māra, and enemies (nihatamānamārapratyarthika), and purifies the impurities of vices (kleśa) of oneself and others, I ask the beautiful one (sudarśana) for the sake of them.

進心無涯慧無等　勇健能害煩惱怨
已結已斷斷彼結　我爲是等問世尊

精進無邊勇無退　能摧我慢衆魔怨
自淨淨彼煩惱纒　故我請問端嚴者

mi zlogs brtan pa brtson ’grus kun nas bzaṅ || dpa’ po bdud kyi dgra yi ṅa rgyal bcom ||
ñon moṅs rab tu (3) ñon moṅs dri sbyoṅ ba || mthoṅ dga’ de dag don du ’di źu’o ||

26 The one who is pleased to practice the perfections of generosity, morality, tolerance, vigour, meditation, liberation, and insight (dānaśīlakṣāntivīryadhyānavimokṣaprajñāpāramitā), and who [attains] the supernormal knowledge (abhijñā) through meditation and the light of liberation, I ask [the Lord] for the sake of happiness and purity (prāmodyāmalārthāya).

樂施威儀調伏心　常住聞進戒忍力
禪定諸通勝慧明　我爲是等問世尊

樂聞施戒忍精進　禪定解脱發諸通
清淨無垢勝慧明　故我問於清淨義

chos sbyin tshul khrims bzod pa brtson ’grus dga’ || bsam gtan rnam thar śes rab mchog tu gyur ||
mṅon śes bsam gtan rnam par grol ba’i ’od || rab dga’ dri med don du bdag źu’o ||

27 The one who is established in the emptiness, the absence of distinguishing marks, and the absence of wishful thinking (śūnyatānimittāpraṇidhāna), reveals death and birth (cyutyupapatti) in accordance with his intention (saṃcintya), but who is beyond birth, abiding, and death, I ask [the Lord] about the behaviour of men for the sake of them.

樂空無相無願法　而現受形處生死
無生無終達甘露　我爲是等問世尊

住空無相無願者　示現生死或涅槃
無生無住無去來　故我問於清淨智

stoṅ pa mtshan ma (4) med ciṅ mi smon gnas || bsams bźin śi ’pho daṅ ni skye pa ston ||
skyes pa med ciṅ mi gnas ’chi ’pho med || de dag don du mi yi spyod pa źu ||

28 The religious discourses (dharmakathā), which are profound (gambhīra) and difficult to understand (duravagāha), difficult to see (durdṛśa) for disciples, isolated buddhas (śrāvakapratyekabuddha) and other beings, but which inspires every living being, I ask the Sugata for them.

知見甚深無崖際　聲聞縁覺所不及
而知一切衆生行　我爲是等問世尊

甚深知見無涯際　聲聞縁覺及餘衆
無能難問不可測　我爲如是問世尊

ñan thos raṅ rgyal skye bo gźan dag gis || rtogs par dka’ źiṅ zab mo mthoṅ dka’ ba ||
skye bo kun gyi yid rnams kun skul (5) ba’i || chos kyi gtam ni bde bar gśegs la źu ||

29 The one who delights in the well done (sukṛta) and perfected dharma, who is free from the twofold grasping (dvayagrāha) of truth or untruth (dharmādharma), and who constantly takes pleasure in the dharma through the excellent concentration (samādhi), him I ask about the of the space-like subject (ākāśasamārtha) of mind.

善能了達樂正行　於法非法繋已斷
常處正定心不亂　我爲是等問世尊

樂於正法能通達　法與非法倶無取
常於善法心不亂　是故我問如來法

legs par byas pa rdzogs pa’i chos la dga’ || chos la chos med ’dzin pa gñis las grol ||
rtag tu mñam bźag mchog gi chos la dga’ || sems kyaṅ nam mkha’ mtshuṅs pa’i don du źu ||

30 The one who takes pleasure in the dharma which is to keep the lineage of the buddhas (buddhavaṃsa), who constantly praises the buddhas, who is highly renowned in the three worlds, I ask the Lord in order to worship the one whose virtues are like the ocean (guṇasāgara).

不斷佛種諸賢士　能護正法及與僧
多聞三世諸佛讃　我爲是等問世尊

不斷佛種諸賢士　能護正法及僧伽
名聞三世諸佛稱　故我問於功徳海

gaṅ dag (6) saṅs rgyas rigs gnas chos la dga’ || rtag tu saṅs rgyas bstod pa kun med blo ||
grags pa mtha’ yas ’jig rten gsum du thos || yon tan rgya mchod de phyir ’di źu’o ||

III. 37 Questions

Then the bodhisatva, the great being Gaganagañja addressed himself to the Lord (atha khalu gaganagañjo bodhisatvo mahāsatvo bhagavantam etad avocat): “How, Lord, does the generosity of the bodhisatva become like the expanse of the sky (kathaṃ bhagavan bodhisatvasya dānaṃ gaganasamam)? And, how do the morality (śīla), tolerance (kṣānti), vigour (vīrya), meditation (dhyāna), and insight (prajñā) become like expanse of the sky (gagananasama)? And, how does the accumulation of merit and knowledge (puṇyajñānasaṃbhāra) become like the expanse of the sky (gagananasama)? [How do the bodhisatvas] never forsake the recollection of the Buddha, the Dharma, the Saṃgha, renunciation, morality, and gods (buddhadharmasaṃghatyāgaśīladevānusmṛti) which are instructed by the Lord (buddhānujñāta)? [How do the bodhisatvas] perform his practice of a bodhisatva (bodhisatvacaryā) after having obtained the equality of liberation (nirvāṇasamatā)? [How do the bodhisatvas] know the characteristics of the behaviour of all living beings (sarvasatvacaritalakṣaṇa)? [How do bodhisatvas] obtain the treasury of the Dharma Jewel of the Awakened Lords (dharmaratnanidhāna), attain (parigrabh-) the characteristics and nature of all dharmas (sarvadharmalakṣaṇasvabhāva) which are understood by the Tathāgatas, how do they mature (paripācaya-) all living beings by their primal purity (satvādiviśuddhi), and apply himself (prayuj-) to the attainment of all qualities of the Buddha (sarvabuddhadharma)? [How do the bodhisatvas] attain the mastery of all dharmas (sarvadharmādhipatya) after not having regressed from supernatural knowledge (acyutābhijñā)? [How do the bodhisatvas] enter into the profound way of the dharma (gambhīradharmanaya) which is difficult to understand (supratividdha) for all the disciples and isolated buddhas (sarvaśrāvakapratyekabuddha)? [How are bodhisatvas] skilled in knowing the entrance into the dependent origination (pratītyasamutpādapraveśajñanakuśala), and free from all views of two extremes (sarvāntadvayadṛṣṭivivarjita)? [How do the bodhisatvas see] the suchness (tathatā) without any differentiation between knowledge (jñāna) and skillful means (upāyakauśalya) as sealed with the seal of the Tathāgata (tathāgatamudrāmudrita)? [How do the bodhisatvas] unite with (samavasṛ-) all sphere of all moments of existence (sarvadharmadhātu) after having entered into the way of the sphere of all moments of existence? [How are the bodhisatvas] undisturbed (aniñjya) having made a resolve as firm as a diamond (dṛḍhavajrāśaya), being well established (susthita) in this unshakable great vehicle (mahāyāna)? [How do the bodhisatvas] purify their own sphere (svaviṣaya) after having obtained the sphere of the Buddha (buddhaviṣaya)? [How do the bodhisatvas] obtain memory (dhāraṇīpratilabdha) without forgetfulness? [How are the bodhisatvas] always supported by the presence of the Buddha (buddhādhiṣṭhānādhiṣṭhita) and thus having unhindered eloquence (apratihatapratibhāna)? [How do the bodhisatvas] attain the mastery (vaśitāprāpta) in the arising of birth and death (jāticyuti)? [How do the bodhisatvas] vanquish the Evil Ones and all adversaries (nihatamārapratyarthika) after having transcended the way of the four Evil Ones (caturmārapathasamatikrāntata)? [How do the bodhisatvas] become the benefactors (upajīvya) of all living beings after having accumulated immeasurable quantities of merit (aprameyapuṇyasaṃbhāropacaya)? How can living beings be supported with Buddha-activities (buddhakārya) when Buddhas do not appear (buddhānām anutpāde)? [How are the bodhisatvas] not attached to the thoughts and deeds of all living beings (sarvasatvacittacarita) having attained the concentration (samādhi) called the ocean-seal (sāgaramudrā)? [How do the bodhisatvas] transcend all attachments (sarvasaṅgasamatikrānta), their thoughts (citta) being like the wind (vāyu) in the sky (gagana)? [How do the bodhisatvas] obtain the light (ālokalabdha) after having known the way of right action and behaviour (ācāracāritra), and having been freed from darkness (andhakāra)? [How do the bodhisatvas] understand (supratividdha) self-originated knowledge (svayaṃbhujñāna) not being dependent on any other (aparapraṇeya) and speedily (kṣipram) attain the gnosis of omniscience (sarvajñajñāna) from the great vehicle (mahāyāna)? [How do the bodhisatvas] speedily (kṣipram) attain the gnosis of omniscience (sarvajñajñāna) from the great vehicle (mahāyāna)?

爾時虚空藏菩薩。以此妙偈答功徳光明王菩薩已。白佛言。世尊。云何菩薩行檀波羅蜜與虚空等。云何行尸波羅蜜。羼提波羅蜜。毘梨耶波羅蜜。禪波羅蜜。般若波羅蜜與虚空等。云何行智與虚空等。云何菩薩不離如如。如來所許。念佛念法念僧。念施念戒念天。云何菩薩修行諸法平等如泥洹。云何菩薩善分別行相。云何菩薩持諸佛法寶藏。隨如來所覺法相性。如實知諸法相性已不取不捨。云何菩薩分別衆生。從始已來清淨而教化衆生。云何菩薩善順發行成就佛法。云何菩薩不退諸通。於諸佛法悉得自在。云何菩薩入甚深法門。諸聲聞辟支佛所不能入。云何菩薩於十二因縁。因善得勝智方便。離二邊諸見。云何菩薩爲如來印所印。如如不分別智方便。云何菩薩入法界性門。見一切法平等性。云何菩薩淳至堅固猶如金剛。於此大乘心住不動。云何菩薩自淨其界如諸佛界。云何菩薩得陀羅尼終不失念。云何菩薩得無障礙如來加持辯。云何菩薩得自在示現受生死。云何菩薩破諸怨敵去離四魔。云何菩薩利益衆生莊嚴功徳。云何菩薩世無佛時能作佛事。云何菩薩得海印三昧。善能得知衆生心行。云何菩薩能得知諸塵界無礙。云何菩薩威儀行成就。離諸闇冥得勝光明。於諸法中得自然智。速得成就一切智行。速得成就一切智行。

爾時大虚空藏菩薩。以伽他答功徳王光明菩薩已。白佛言。世尊。云何菩薩修行布施波羅蜜多猶若虚空。云何修行淨戒忍辱精進禪定般若波羅蜜多猶若虚空。云何修行福徳智慧二種莊嚴猶若虚空。云何不捨離佛隨念不捨離法隨念僧隨念捨隨念戒隨念天隨念。云何菩薩修行諸行等於涅槃。云何菩薩善知一切有情行相情行相。云何能持佛法寶藏。如來等覺彼法性相如實而知。云何菩薩善知有情本來清淨而成熟之。云何菩薩如理相應。修習佛法至於究竟。云何菩薩不壞神通。於一切法而得自在。云何菩薩得住甚深佛法理趣。一切聲聞及辟支佛所不能測。云何菩薩入縁起善巧智。遠離一切邊見。云何菩薩以如來印印於眞如。不間斷善巧智。云何菩薩入於法界甚深理趣。見一切法互相周遍平等一性。云何菩薩意樂堅固猶若金剛。於此大乘無有傾動。云何菩薩於自境界清淨如佛境界。云何菩薩得陀羅尼無忘法行。云何菩薩獲得如來加持無礙辯才。云何菩薩於生死中而得自在。云何菩薩摧伏怨敵超越四魔。云何菩薩積集無量福徳資糧。爲諸有情作所依止。云何菩薩出無佛世。爲諸有情而作佛事。云何菩薩獲得海印三摩地。不染一切有情心行。云何菩薩得無染著。心如虚空風無有障礙。云何菩薩善知軌儀。修行離暗獲得光明。不隨他縁得自然智。速到大乘一切智智。速到大乘一切智智。

de nas bcom ldan ’das la byaṅ chub sems dpa’ sems da’ chen po nam mkha’ mdzod kyis (7) ’di skad ces gsol to || bcom ldan ’das ji ltar na byaṅ chub sems dpa’ gaṅ dag sbyin pa nam mkha’ daṅ mtshuṅs pa rnams lags | tshul khrims nam mkha’ daṅ mtshuṅs pa daṅ | bzod pa nam mkha’ daṅ mtshuṅs pa daṅ | brtson ’grus nam mkha’ daṅ mtshuṅs pa daṅ | (252a1) bsam gtan nam mkha’ daṅ mtshuṅs pa daṅ | śes rab nam mkha’ daṅ mtshuṅs pa daṅ | bsod nams nam mkha’ daṅ mtshuṅs pa daṅ | ye śes nam mkha’ daṅ mtshuṅs pa rnams lags || saṅs rgyas kyis gnaṅ ba’i saṅs rgyas rjes su dran pa (2) daṅ | chos rjes su dran pa daṅ | dge ’dun rjes su dran pa daṅ | gtoṅ ba rjes su dran pa daṅ | tshul khrims rjes su dran pa daṅ mi ’bral ba rnams lags || saṅs rgyas kyis gnaṅ ba’i lha rjes su dran pa daṅ mi ’bral ba rnams lags || mya ṅan las ’das pa daṅ mñam (3) pa thob ciṅ byaṅ chub sems dpa’i spyad pa yaṅ spyod de sems can thams cad kyi spyod pa’i mtshan ñid daṅ chog śes pa rnams lags || saṅs rgyas bcom ldan ’das rnams kyi chos dkon mchog gi mdzod ’dzin pa daṅ | mtshan ñid kyi ṅo bo ñid kyi chos gaṅ de bźin gśegs pas (4) mṅon par rdzogs par saṅs rgyas pa’i mtshan ñid kyi ṅo bo ñid de’i chos thams cad yoṅs su ’dzin pa daṅ | thog ma nas sems can rnam par dag pas sems can thams cad yoṅs su smin par bgyid pa daṅ | saṅs rgyas kyi chos thams cad yaṅ dag par bsgrub pa’i slad du (5) tshul bźin du ’aṅ rab tu sbyor ba rnams lags || mṅon par śes pa las ma ñams śiṅ chos thams cad la dbaṅ bgyid pa rnams lags || ñan thos daṅ raṅ saṅs rgyas thams cad kyis śin tu rtogs par dka’ ba’i chos kyi tshul zab mo la źugs pa rnams lags | rten ciṅ (6) ’brel par ’byuṅ ba la ’jug pa’i śes pa la mkhas te mtha’ gñis su lta ba thams cad daṅ bral ba rnams lags || de bźin gśegs pa’i phyag rgyas btab pas de bźin ñid dbyer med pa śes pa mkhas pa rnams lags | chos kyi dbyiṅs kyi tshul la rab tu źugs śiṅ (7) chos kyi dbyiṅs thams cad la yaṅ dag par gźol ba rnams lags || bsam pa rdo rje ltar sra źiṅ mi phyed de theg pa chen po ’di la legs par gnas śiṅ mi gyo ba rnams lags || saṅs rgyas kyi yul rjes su thob ciṅ raṅ gi yul yoṅs su dag pa rnams lags || gzuṅs (252b1) thob pa rtag tu mi brjed par spyod pa rnams lags || spobs pa thogs pa med ciṅ rgyun mi chad la rtag tu saṅs rgyas kyi byin gyi rlabs kyis byin gyis brlabs pa rnams lags || skye ba daṅ ’chi ’pho ba daṅ | ’byuṅ ba rnams la dbaṅ thob pa rnams lags || bdud bźi’i lam las yaṅ dag (2) par ’das śiṅ bdud daṅ phyir rgol pa thams cad bcom pa rnams lags || bsod nams kyi tshogs tshad med pa bsags śiṅ sems can thams cad kyi ’tsho bar gyur pa rnams lags || saṅs rgyas rnams ma byuṅ yaṅ saṅs rgyas kyi mdzad pas sems can rnams la ñe bar gnas pa (3) rnams lags | rgya mtsho’i phyag rgya’i tiṅ ṅe ’dzin thob ciṅ sems can thams cad kyi sems daṅ spyod pa la mi chags pa rnams lags || chags pa thams cad las yaṅ dag par ’das pa daṅ nam mkha’ la rluṅ mar lta bu’i sems daṅ ldan pa rnams lags || cho ga daṅ spyod pa’i tshul (4) śes pa daṅ mun pa daṅ bral źiṅ snaṅ ba thob pa rnams lags | gźan gyi driṅ la mi ’jog ciṅ raṅ byuṅ gi ye śes śin tu rtogs pa rnams lags || myur du theg pa chen po las thams cad mkhyen pa’i ye śes ’di thob par ’gyur ba lags || myur du theg pa chen po las thams cad mkhyen pa’i ye śes ’di thob par ’gyur ba lags ||

IV. 37 Answers

When this had been said, the Lord spoke to the bodhisatva, the great being Gaganagañja (evam ukte bhagavān gaganagañjaṃ bodhisatvaṃ mahāsatvam etad avocat): “Excellent! Excellent, son of good family! Son of good family, you have done well to ask the Tathāgata. That is to say (tadyathā), you will attain the light of all teachings of the Buddha because you are a spiritual friend (kalyāṇamitra) who asked (adhyeṣita) a question not being asked by any living being. You have been clad in the armour of great friendliness and great compassion (mahāmaitrīmahākaruṇasaṃnāhasaṃnaddha), have honored the immeasurable Buddhas (gaṇanāsamatikrāntabuddhaparyupāsita), have been never satisfied to seek religion (atṛptadharmaparyeṣṭi), have transcended all aspects of conceit (sarvamānākārasamatikrāta) by means of the sword of knowledge (jñānaśastra), have constantly strived for the benefit of living beings (satatasamitaṃ satvārthābhiyukta), have transcended the eight conditions of the world (aṣṭalokadharmasamatikrāta), and have attained the gnosis of omniscience (sarvajñajñānasamāpanna) since your mind is like the expanse of the sky (gaganasamacitta). Son of good family, it is difficult to know the end of your qualities (guṇa). Because of that, son of good family, listen well and intently, keep it in mind. I will tell how the bodhisatvas, the great beings, attain these qualities and others. (tena hi kulaputra sṛṇu sādhu ca suṣṭhu ca manasikuru, bhāṣiṣye ’ham te yathā bodhisatvā mahāsatvā imān dharmān anyāñ ca prāpsyante) “Yes, Lord.” The bodhisatva Gaganagañja answered and began to listen. The Lord said to him: (sādhu bhagavan iti bodhisatvo gaganagañjo bhagavataḥ pratyaśrauṣīt | bhagavāṃs teṣām etad avocat)

爾時世尊告虚空藏菩薩言。善哉善哉。善男子。汝善能分別問於如來如斯妙義。如汝已曾供養過去無量諸佛。種諸善根心行平等喩如虚空。禮敬諸佛至慧明處。發勤精進欲度一切。諸佛如法不捨一切衆生。度大慈悲彼岸。及過諸魔行不離世法。以虚空同量之心。成就此無上大乘妙法虚空藏。汝之功徳無有邊際難可校量。汝已曾於過去恒河沙等。諸佛世尊所問如此事自亦能説。是故虚空藏。汝今諦聽諦聽。善思念之。吾當爲汝分別解説。所問諸菩薩事復過於此。能得無上大乘。如來自然智。一切種智。虚空藏菩薩言。唯然快哉願樂欲聞。佛告虚空藏。

爾時佛告大虚空藏菩薩摩訶薩言。善哉善哉正士。復言善哉善哉正士。汝今善能問於如來如是深義。能爲有情發如是問。汝能明了一切佛法。已曾供養奉事過去無量諸佛。於諸佛所種諸善根。被精進甲求法無厭。以智慧器杖出諸魔境。常樂利益一切有情。超越世間毀譽八法。心行平等猶若虚空。久已積集一切智智。如汝功徳邊際叵量。已於恒沙過去佛所曾問斯義。是故正士諦聽諦聽善思念之。吾當爲汝分別解説菩薩摩訶薩所獲功徳。到於大乘一切智智。虚空藏菩薩言。唯然世尊願樂欲聞。告大虚空藏菩薩言。

de skad ces gsol pa daṅ | bcom (5) ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdod la ’di skad ces bka’ stsal to || skyes bu dam pa khyod legs so legs so || skyes bu dam pa khyod de bźin gśegs pa la don ’di dri bar sems pa legs so || ’di lta ste khyod ni sems can thams (6) cad kyis gsol ba ma btab pa’i bśes gñen saṅs rgyas kyi chos thams cad la snaṅ ba thob pa || byams pa chen po daṅ sñiṅ rje chen po’i go cha bgos pa | bgraṅ ba las ’das pa’i saṅs rgyas la bsñen bkur byas pa | rtag tu chos tshol bas mi ṅoms pa | ye śes kyi (7) mtshon cha can ṅa rgyal gyi rnam pa thams cad las yaṅ dag par ’das pa | rtag tu rgyun mi ’chad par sems can gyi don la brtson pa | ’jig rten gyi chos brgyad las yaṅ dag par ’das pa | nam mkha’ daṅ mtshuṅs pa’i sems kyis thams cad mkhyen pa’i ye śes yaṅ (253a1) dag par bsgrub pa ste | skyes bu dam pa khyod kyi yon tan rnams kyi mtha’ rtogs par sla ba ma yin no || de’i phyir rigs kyi bu khyod legs par rab tu ñon la yid la zuṅ śig daṅ | ji ltar byaṅ chub sems dpa’ sems dpa’ chen po rnams kyis yon tan ’di (2) rnams daṅ gźan dag kyaṅ thob par ’gyur ba bśad do || bcom ldan ’das legs so źes gsol nas byaṅ chub sems dpa’ nam mkha’ mdzod bcom ldan ’das kyi ltar ñan pa daṅ | bcom ldan ’das kyis ’di skad ces bka’ stsal to ||

1. Dāna Son of good family, the generosity of the bodhisatva becomes like the expanse of the sky when he is endowed with the four qualities. What are those four? (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya dānaṃ gaganasamaṃ bhavati | katame catvāraḥ)

善男子。菩薩成就四法。行檀波羅蜜與虚空等。何謂爲四。善男子。

善男子菩薩成就四法。修行布施波羅蜜多猶若虚空。云何爲四。

rigs kyi bu chos bźi daṅ (3) ldan na byaṅ chub sems dpa’ sbyin pa nam mkha’ dag mtshuṅs pa yin te | bźi gaṅ źe na |

a) Namely, entering into the purity of all beings through the self-purification (sarvasatvaviśuddhipraveśa ātmaviśuddhyā); b) entering into the purity of generosity with the purity of living beings (dānaviśuddhipraveśaḥ sarvasatvaviśuddhyā); c) entering into the purity of transformation by purification of generosity (pariṇāmanaviśuddhipraveśo dānaviśuddhyā); d) entering into the purity of awakening through the purification of transformation (bodhiviśuddhipravesaḥ pariṇāmanaviśuddhyā). When he is endowed with those four dharmas, son of good family, the generosity of the bodhisatvas becomes like the expanse of the sky (tair caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya dānaṃ gaganasamaṃ bhavati).

若菩薩於一切處。無障礙不分別。行檀波羅蜜。以我淨故於施亦淨。以施淨故於願亦淨。以願淨故於菩提亦淨。以菩提淨故於一切法亦淨。善男子。是爲菩薩成就四法。行檀波羅蜜與虚空等。

所謂以我清淨故有情清淨。以有情清淨故施即清淨。以施清淨故迴向清淨。以迴向清淨故菩提清淨。善男子是爲菩薩成就四法。修行布施波羅蜜多猶若虚空。

’di lta ste bdag rnam par dag pas sems can rnam par dag pa la ’jug pa daṅ | sems can rnam par dag pas sbyin pa rnam par dag pa la ’jug pa daṅ | sbyin pa rnam par (4) dag pas bsṅo ba rnam par dag pa la ’jug pa daṅ | bsṅo ba rnam par dag pas byaṅ chub rnam par dag pa la ’jug pa ste | rigs kyi bu chos bźi po de dag daṅ ldan na byaṅ chub sems dpa’ sbyin pa nam mkha’ daṅ mtshuṅs pa yin no ||

Then [the bodhisatva] gives a gift by means of the eight purities. What are those eight? (sa aṣṭaviśuddhidvāreṇa tad dānaṃ dadāti). To wit, a) he gives a gift as purified of any conception of self (yad utāhaṃkāraviśuddhaṃ tad dānaṃ dadāti);

The following quotation is from the Śikṣāsamuccaya and its Tibetan and Chinese versions: Ggn(D) 253a5-b7; Śikṣ MS 118a3-118b1; Bendall's edition 270,9-271,3; ŚikṣTib(D) 149a2-149b4; ŚikṣChi(T.1636) 127a25-b10.

ŚikṣMS: uktaṃ hy āryagaganagañjasūtre | yad utāhaṃkāraviśuddhan tad dānan dadāti |
ŚikṣB: uktaṃ hy āryagaganagañjasūtre | yad utāhaṃkāraviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: ’phags pa nam mkha’i mdzod kyi mdo las gsuṅs pa | ’di lta ste | ṅar ’dzin pa rnam par dag par sbyin pa de sbyin no ||
ŚikṣChi: 如虚空藏經云。所謂我清淨施。 b) he gives a gift as purified of any conception of mine (mamakāraviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: ‹mamakāraviśuddhan tad dānan dadāti |›²
ŚikṣB: mamakāraviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: ṅa yir ’dzin pa rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 我所清淨施。 c) he gives a gift with a purified cause (hetuviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: hetuviśuddhaṃ (4) tad dānan dadāti |
ŚikṣB: hetuviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: rgyu rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 因清淨施。 d) he gives a gift purified of views (dṛṣṭiviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: dṛṣṭiviśuddhan tad dānan dadāti |
ŚikṣB: dṛṣṭiviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: lta ba rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 見清淨施。 e) he gives a gift purified of distinguishing marks (nimittaviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: nimittaviśuddhan tad dānan dadāti |
ŚikṣB: nimittaviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: mtshan ma rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 相清淨施。 f) he gives a gift purified of making difference [between receivers] (nānātvaviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: nānātvaviśuddhan tad dānan dadāti |
ŚikṣB: nānātvaviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: tha dad pa rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 種種性清淨施。 g) he gives a gift in the purity of non-expectation of reward (vipākāpratikāṅkṣaṇāviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: vipākāpratikāṃkṣaṇāviśuddhan tad dānan dadāti |
ŚikṣB: vipākapratikāṅkṣaṇāviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: rnam par smin pa la mi re ba rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 刹那果報清淨施。 h) he gives a gift in the purity of the sky-like mind (yathā gaganasamaviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: yathā gaganasamaviśuddhan tad dānan dadāti |
ŚikṣB: yathā gaganaṃ samaviśuddhaṃ tad dānaṃ dadāti ||
ŚikṣTib: nam mkha’ daṅ mtśuṅs pa’i sems rnam par dag par sbyin pa de sbyin no ||
ŚikṣChi: 乃至譬如虚空無有邊際。 He gives a gift by means of those eight ways of purity (sa aṣṭaviśuddhidvāreṇa tad dānaṃ dadāti).

ŚikṣMS: pe |
ŚikṣB: pe |
ŚikṣTib: rnam par dag pa brgyad po ’di dag gi sgo nas sbyin pa de sbyin no ||
ŚikṣChi: 菩薩行施亦復如是。

2. added in below

善男子。若菩薩成就八法能淨檀波羅蜜。何等爲八。離我能施。離爲我施。離愛結施。離無明見施。離彼我菩提相施。離種種想施。離悕望報施離慳嫉施。其心平等如虚空。是爲菩薩成就八法能淨檀波羅蜜。離此八法是謂淨施。

復次若菩薩成就八法。能淨修行布施波羅蜜多。云何爲八。所謂我清淨施。我所清淨施。因清淨施。見清淨施。相清淨施。異相清淨施。不望果報清淨施。心平等如虚空清淨施。是爲菩薩成就八法。能淨修行布施波羅蜜多。

des rnam par dag pa brgyad kyi sgo (5) nas sbyin pa de sbyin te | brgyad gaṅ źe na | ’di lta ste | ṅar ’dzin pa rnam par dag par sbyin pa de sbyin | ṅa yir ’dzin pa rnam par dag par sbyin pa de sbyin | rgyu rnam par dag par sbyin pa de sbyin | lta ba rnam par dag par sbyin pa de sbyin | mtshan ma rnam par dag par (6) sbyin pa de sbyin | tha dad pa rnam par dag par sbyin pa de sbyin || rnam par smin pa la mi re ba rnam par dag par sbyin pa de sbyin || nam mkha’ daṅ mtshuṅs pa’i sems rnam par dag par sbyin pa de sbyin te | de rnam par dag pa brgyad po ’di dag gi sgo nas sbyin pa de sbyin no ||

Just as the sky is unlimited, in the same way, [the bodhisatva] gives a gift making his mind endless (yathā gaganam aparyantam evam aparyantīkṛtena cittena tad dānaṃ dadāti).

ŚikṣMS: yathā (5) gaganam aparyantam evam aparyantīkṛtena cittena tad dānan dadāti |
ŚikṣB: yathā gaganam aparyantam evam aparyantīkṛtena cittena taddānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ mtha’ med pa bźin du sems can mtha’ med par byas te sbyin pa de sbyin |
ŚikṣChi: No Chinese Just as the sky is extensive and without obstacle, in the same way, [the bodhisatva] gives a gift as the transformation for awakening (yathā gaganaṃ vistīrṇam anāvaraṇam evaṃ bodhipariṇāmitaṃ tad dānaṃ dadāti).

ŚikṣMS: yathā gaganaṃ vistīrṇam anāvaraṇam evam bodhipariṇāmitaṃ tad dānan dadāti |
ŚikṣB: yathā gaganaṃ vistīrṇam anāvaraṇam evaṃ bodhipariṇāmitaṃ tad dānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ rgya che źiṅ sgrib pa med pa de bźin du byaṅ chub tu bsṅos te sbyin pa de sbyin |
ŚikṣChi: 譬如虚空寛廣無礙。菩薩行施廣大回向亦復如是。 Just as there is no material in the sky, thus, [the bodhisatva] gives a gift not being dependent on any material (yathā gaganam arūpi evaṃ sarvarūpāniśritaṃ tad dānaṃ dadāti).

ŚikṣMS: yathā gaganam arūpi evaṃ sarvvarūpāniśritaṃ tad dānan dadāti |
ŚikṣB: yathā gaganam arūpi evaṃ sarvarūpāniśritaṃ tad dānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ la gzugs med pa de bźin du gzugs thams cad la mi gnas par sbyin pa de sbyin |
ŚikṣChi: 譬如虚空無有色相。菩薩如是画像離色行施亦復如是。 Just as there is no subject feeling in the sky, thus, [the bodhisatva] gives a gift being free from all subject feelings (yathā gaganam avedayitṛ evaṃ sarvaveditapratiprasrabdhaṃ dānaṃ dadāti).

ŚikṣMS: (6) yathā gaganam avedayitṛ evaṃ sarvvaveditapratiprasrabdhaṃ dānan dadāti |
ŚikṣB: yathā gaganam avedayitṛ evaṃ sarvaveditapratiprastrabdhaṃ dānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ la tshor ba med pa de bźin du tshor ba thams cad daṅ bral bar sbyin pa de sbyin |
ŚikṣChi: 譬如虚空無想無作無表無相。菩薩行施亦復如是。 Just as there is no concept in the sky, in the same way, [the bodhisatva] gives a gift being free from knots of all concepts (evam asaṃjñi asaṃskṛtam avijñaptilakṣaṇam evam apratijñānaṃ tad dānaṃ dadāti).

ŚikṣMS: evam asaṃjñi asaṃskṛtam avijñāptilakṣaṇam evam apratijñānan tad dānaṃ dadāti |
ŚikṣB: evam asaṃjñi asaṃskṛtam avijñaptilakṣaṇam evam apratijñānaṃ taddānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ la ’du śes med pa de bźin du ’du śes thams cad kyi mdud pa med par sbyin pa de sbyin |
ŚikṣChi: . Just as the sky is unconditioned, the same way, [the bodhisatva] gives a gift without conditions (yathā gaganam anabhisaṃskṛtam evam asaṃskṛtaṃ dānaṃ dadāti).

ŚikṣMS: See two records above.
ŚikṣB: See two records above.
ŚikṣTib: ji ltar nam mkha’ ’dus ma byas pa de bźin du ’dus byas thams cad med par sbyin pa de sbyin |
ŚikṣChi: See two records above. Just as the sky is beyond ideation, the same way, [the bodhisatva] gives a gift with no basis in consciousness (yathā gaganam avijñaptim evaṃ vijñānāniśrayaṃ dānaṃ dadāti).

ŚikṣMS: See three records above.
ŚikṣB: See three records above.
ŚikṣTib: ji ltar nam mkha’ mtshan ñid rnam par rig pa med pa de bźin du rnam par śes pa la mi gnas par sbyin pa de sbyin |
ŚikṣChi: See three records above. Just as the sky is spread on all Buddha-fields, the same way, [the bodhisatva] gives a gift in order to pervade all living beings with friendliness (yathā gaganaṃ sarvabuddhakṣetraspharaṇam evaṃ sarvasatvamaitrīspharaṇaṃ tad dānaṃ dadāti).

ŚikṣMS: yathā gaganaṃ sarvvabuddhakṣetraspharaṇam evaṃ sarvvasatvamai(7)trīspharaṇan tad dānan dadāti |
ŚikṣB: yathā gaganaṃ sarvabuddhakṣetraspharaṇam evaṃ sarvasatvamaitrīspharaṇaṃ tad dānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ saṅs rgyas kyi źiṅ thams cad la khyab pa de bźin du sems can thams cad la byams pas khyab par sbyin pa de sbyin |
ŚikṣChi: 譬如虚空遍諸佛刹。菩薩大慈縁諸有情廣大行施亦復如是。 Just as the sky is imperishable, in the same way, [the bodhisatva] imperishably transforms [the giving] into the imperishability of the succession of the three jewels when he gives a gift (yathā gaganaṃ akṣayaṃ evaṃ triratnavaṃsākṣayatāpariṇāmanayaṃ tad dānaṃ dadāti).

ŚikṣMS: pe |
ŚikṣB: pe |
ŚikṣTib: No Tibetan
ŚikṣChi: No Chinese Just as there is no darkness in the sky, in the same way, [the bodhisatva] gives a gift without the darkness of all afflictions (yathā nāsti gagane andhakāras evaṃ sarvakleśānandhakāraṃ tad dānaṃ dadāti).

ŚikṣMS:
ŚikṣB:
ŚikṣTib: No Tibetan
ŚikṣChi: No Chinese Just as the sky is always radiant, in the same way, [the bodhisatva] gives a gift with a mind originally pure (yathā gaganaṃ sadāprakāśam evaṃ cittaprakṛtiviśuddhaṃ tad dānaṃ dadāti).

ŚikṣMS: yathā gaganaṃ sadāprakāśam evan cittaprakṛtiviśuddhan tad dānan dadāti |
ŚikṣB: yathā gaganaṃ sadāprakāśam evaṃ cittaprakṛtiviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: No Tibetan
ŚikṣChi: No Chinese Just as the sky opens up a possibility for all living beings, in the same way, [the bodhisatva] gives a gift to nourish all living beings (yathā gaganaṃ sarvasatvāvakāśam evaṃ sarvasatvopajīvyaṃ tad dānaṃ dadāti).

ŚikṣMS: yathā gaganaṃ sarvvasatvavakāśaṃ evaṃ sarvvasatvopajīvyan tad dānan dadāti |
ŚikṣB: yathā gaganaṃ sarvasatvāvakāśam evaṃ sarvasatvopajīvyaṃ tad dānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ sems can thams cad kyi go skabs ’byed pa de bźin du sems can thams cad ñe bar ’tsho bar sbyin pa de sbyin |
ŚikṣChi: 譬如虚空含容一切。菩薩行施攝諸有情亦復如是。 Just as the sky is without a concept of “mine”, in the same way, [the bodhisatva] gives a gift free from all [selfish] mental efforts toward all living beings (yathā gaganaṃ amamam evaṃ sarvasatveṣu sarvamanasikāravigataṃ tad dānaṃ dadāti).

ŚikṣMS:
ŚikṣB:
ŚikṣTib: ji ltar nam mkha’ la ṅa’i ba med pa de bźin du sems can thams cad yid la byed pa thams cad daṅ bral bar sbyin pa de sbyin |
ŚikṣChi: No Chinese Just as a magical apparition gives a gift to [another] magical apparition without conceptualization and effort, in the same way, the bodhisatva gives a pure gift as having the essence characterised by illusion, because it is free from the duality of thoughts, mind and consciousness and the hope for any recompense concerning any dharma (yāvad yathā nirmito nirmitāya dadāti nirvikalpo ’nābhogaḥ | cittamanovijñānavigataḥ sarvadharmaniḥpratikāṅkṣī | evaṃ dvayavigamatayā māyālakṣaṇasvabhāvaviśuddhaṃ bodhisatvas tad dānaṃ dadāti).

ŚikṣMS: yāvad yathā nirmito nirmitāya dadāti ni(8)rvvikalpo ’nābhogaḥ | cittamanovijñānavigataḥ sarvvadharmaniḥpratikāṃkṣī | evaṃ dvayavigamatayā³ māyālakṣaṇasvabhāvaviśuddhaṃ bodhisatvas tad dānan dadāti |
ŚikṣB: yāvad yathā nirmito nirmitāya dadāti nirvikalpo ’nābhogaḥ | cittamanovijñānavigataḥ sarvadharmaniḥpratikāṅkṣī | evaṃ dvayavigamatayā māyālakṣaṇasvabhāvaviśuddhaṃ bodhisatvas tad dānaṃ dadāti |
ŚikṣTib: ji ltar sprul pas (149b1) sprul pa la sbyin pa sbyin pa lta bur rnam par mi rtog ciṅ lhun gyis grub ste sems daṅ yid daṅ rnam par śes pa daṅ bral źiṅ chos thams cad la re ba med pa de ltar rnam par śes pa daṅ bral ba’i phyir sgyu ma’i mtshan ñid kyi ṅo bo ñid rnam par dag par byaṅ chub sems dpas sbyin pa de sbyin te |
ŚikṣChi: 乃至如變化人施變化者。無有受用亦無分別。意達諸法無所希求。離我我所自性清淨。 Son of good family, [the bodhisatva] who gives a gift in such a way, completely gives up the vices of all living beings by insight and knowledge, but he does not abandon any living being by the knowledge of expedient means (yasyedṛśo dānaparityāgaḥ prajñājñānena ca sarvasartvakleśaparityāgaḥ | upāyajñānena ca satvāparityāgaḥ).

ŚikṣMS: yasyedṛśo dānaparityāgaḥ prajñājñānena ca sarvvasatva(118b)kleśaparityāgaḥ | upāyajñānena ca satvāparityāgaḥ |
ŚikṣB: yasyedṛśo dānaparityāgaḥ prajñājñānena ca sarvasartvakleśaparityāgaḥ upāyajñānena ca satvāparityāgaḥ |
ŚikṣTib: rigs kyi bu gaṅ de lta bur sbyin pa yoṅs su gtoṅ ba de ni | śes rab kyi ye śes kyis ni sems can thams cad kyi ñon moṅs pa yoṅs su ’dor źiṅ thabs kyi ye śes kyis ni sems can thams cad mi gtoṅ ba ste |
ŚikṣChi: 以勝智慧斷諸煩惱。以方便智不捨有情。 In a such a way, son of good family, the generosity of a bodhisatva with a mind set on giving up becomes like the expanse of the sky (evaṃ tyāgacittaḥ kulaputra bodhisattvo gaganasamadāno bhavati).

ŚikṣMS: evaṃ tyāgacittaḥ kulaputra bodhisatvo gaganasamadāno bhavati |
ŚikṣB: evaṃ tyāgacittaḥ kulaputra bodhisattvo gaganasamadāno bhavati ||
ŚikṣTib: rigs kyi bu de lta bur gtoṅ ba’i sems ni byaṅ chub sems dpas sbyin pa nam mkha’ daṅ mtshuṅs pa yin no źes gsuṅs so ||
ŚikṣChi: 是爲菩薩修行布施波羅蜜多猶若虚空。

3. vijñāna- instead of dvaya- in TibŚikṣ

喩如虚空無所不至。喩如虚空非色叵見。菩薩所行諸施不依於色。亦復如是。喩如虚空不受苦樂。菩薩所行諸施離一切受。亦復如是。喩如虚空無有相智。菩薩所行諸施離諸想結。亦復如是。喩如虚空是無爲相。菩薩所行諸施無爲無作。亦復如是。喩如虚空虚假無相。菩薩所行諸施不依識想。亦復如是。喩如虚空増益一切衆生。菩薩所行諸施利益衆生。亦復如是。喩如虚空不可窮盡。菩薩所行諸施。於生死中無有窮盡。亦復如是。善男子。喩如化人給施化人。無有分別無所戲論不求果報。菩薩亦復如是。如化人相去。離二邊而行諸施。不分別戲論悕望果報。善男子。菩薩以智慧捨一切結使。以方便智不捨一切衆生。是爲菩薩行檀波羅蜜與虚空等。

善男子。譬如虚空無有邊際。菩薩無限行施亦復如是。譬如虚空寛廣無礙。菩薩迴向行施亦復如是。誓如虚空無色。菩薩離色行施亦復如是。譬如虚空無有受者。菩薩離受行施亦復如是。譬如虚空無所染著。菩薩遠離染著行施亦復如是。譬如虚空無所爲作。菩薩遠離有爲行施亦復如是。譬如虚空無有識想。菩薩離於識想行施亦復如是。譬如虚空遍諸佛刹。菩薩大慈行施遍縁恒沙諸佛國土一切有情亦復如是。譬如虚空無有窮盡。菩薩不斷三寶種迴向行施亦復如是。譬如虚空無有暗瞑。菩薩行施離煩惱暗亦復如是。譬如虚空無相顯現。菩薩行施心體清淨亦復如是。譬如虚空含容一切。菩薩行施普攝有情亦復如是。又如變化人施變化者。無心分別不希其報。菩薩行施亦復如是。皆如幻化遠離能所不希果報。善男子菩薩行施以勝智慧捨諸煩惱。以方便智不捨有情。是爲菩薩修行布施波羅蜜多猶若虚空。

(7) ji ltar nam mkha’ mtha’ med pa de bźin du sems mtha’ med par byas te sbyin pa de sbyin | ji ltar nam mkha’ rgya che źiṅ bsgribs pa med pa de bźin du byaṅ chub tu bsṅos te sbyin pa de sbyin | ji ltar nam mkha’ la gzugs med pa de bźin du gzugs thams cad la mi gnas (253b1) par sbyin pa de sbyin | ji ltar nam mkha’ la tshor ba med pa de bźin du tshor ba thams cad daṅ bral bar sbyin pa de sbyin || ji ltar nam mkha’ la ’du śes med pa de bźin du ’du śes thams cad kyi mdud pa med par sbyin pa de sbyin | ji ltar nam mkha’ ’dus ma byas pa de bźin (2) du ’dus byas thams cad med par sbyin pa de sbyin | ji ltar nam mkha’ mtshan ñid rnam par rig pa med pa de bzin du rnam par śes pa mi gnas par sbyin pa de sbyin | ji ltar nam mkha’ saṅs rgyas kyi źiṅ thams cad la khyab pa de bźin du sems can thams cad la byams (3) pas khyab par sbyin pa de sbyin | ji ltar nam mkha’ mi zad pa de bźin du dkon mchog gsum gyi rigs mi zad par bsṅo źiṅ sbyin pa de sbyin | ji ltar nam mkha’ la mun pa med pa de bźin du ñon moṅs pa thams cad kyi mun pa med par sbyin pa de sbyin | ji ltar nam mkha’ rtag par rab (4) tu snaṅ ba de bźin du sems kyi raṅ bźin yoṅs su dag par sbyin pa de sbyin | ji ltar nam mkha’ sems can thams cad kyi go skabs ’byed pa de bźin du sems can thams cad ñe bar ’tsho bar sbyin pa de sbyin | ji ltar nam mkha’ la ṅa’i ba med pa de bźin du sems can thams cad yid la byed pa (5) thams cad daṅ bral bar sbyin pa de sbyin | ji ltar sprul pas sprul pa la sbyin pa de sbyin pa lta bur rnam par mi rtog ciṅ lhun gyis grub ste | sems daṅ yid daṅ rnam par ses pa daṅ bral źiṅ chos thams cad la re ba med pa de ltar gñis daṅ ’bral ba’i phyir sgyu ma’i mtshan ñid kyi ṅo bo ñid rnam (6) par dag par byaṅ chub sems dpas sbyin pa de sbyin te | rigs kyi bu gaṅ de lta bur sbyin pa yoṅs su gtoṅ ba de ni śes rab kyi ye śes kyis ni sems can thams cad kyi ñon moṅs pa thams cad yoṅs su ’dor źiṅ thabs kyi ye śes kyis ni sems can thams cad mi gtoṅ ba ste | (7) rigs kyi bu de lta bur gtoṅ ba’i sems ni byaṅ chub sems dpa’ sbyin pa nam mkha’ daṅ mtshuṅs pa yin no ||

Then the bodhisatva, the great being named Pradīpapāṇi came and sat down in this assembly, and addressed himself to the Lord (atha khalu pradīpapāṇir nāma bodhisatvo mahāsatvo tatraiva pariṣadi sannipatito ’bhūt sanniṣaṇṇo bhagavantam etad avocat): “O Lord, which bodhisatva becomes one who gives away in this way? (ko bhagavan bodhisatva evaṃparityāgo bhavati)?” The Lord said (bhagavān āha): “Son of good family (kulaputra), the bodhisatvas, the great beings who are beyond forms (nirākāra) because they are pure of form (ākāraviśuddha); who have the appearance of living beings (satvākāra) because [they see] the purity of living beings (satvaviśuddhi); who have the appearance of the dharma (dharmākāra) because [they see] the purity of the dharma (dharmaviśuddhi); who have the appearance of knowledge (jñānākāra) because [they see] the purity of knowledge (jñānaviśuddhi); who have the appearance of insight (prajñākāra) because [they see] the purity of insight (prajñāviśuddhi); who have the appearance of thought (cittākāra) because [they see] the purity of consciousness (cittaviśuddhi); who have the appearance of the world (lokākāra) because [they see] the purity of the world (lokaviśuddhi); who are formless but manifest themselves in form (rūpa); whose wisdom of non-manifestation is pure; who are beyond darkness (andhakāra) because they illuminate darkness; who reached to the limit of distinguishing marks (nimittaparyanta) by the annihilation of all distinguishing marks (sarvanimittavināśa); who purified their knowledge which reached to its limit (niṣṭhāgatajānaviśudda); who are endowed with inexhaustible patience (akṣayakṣamāvat); who have attained the prediction (vyākaraṇa) that they will understand the knowledge of the Tathāgata (tathāgatajñāna); who have set the boundary [for practice] (sīmābandha) and entered into the state of being determined as a bodhisatva (bodhisatvaniyāmāvakranti); who have attained the consecration (abhiṣekapratilambha) as sealed with the seal of non-retrogression (avinivartanamudrāmudrita); being on the way to attain all qualities of the Buddha, who practice with universal sameness (sarvabuddhadarmasaṃprasthitāḥ samatayā samācaranti) and have practiced good deeds (sucarita). This is the range of the bodhisatvas, the great beings who know the way and characteristics of the behaviour of all living beings (sa sarvasatvacaritalakṣaṇavidhijñānāṃ bodhsatvānāṃ māhāsatvānāṃ gocaraḥ), and those good men give a gift in such a way (te satpuruṣā evaṃ dānaṃ dadati). When this teaching had been declared (iha nirdeśe nirdiśyamāne), sixteen thousand bodhisatvas attained the tolerance [that all things are unborn (anutpattikadharmakṣāntipratilabdha)] in the sky-like giving (gaganasamadāna). Then, the Lord went on to speak these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata).

爾時會中有一菩薩名曰燈手。從座而起偏袒右肩右膝著地。合掌白佛言。世尊。何等菩薩能行如是檀波羅蜜。佛言善男子。菩薩若過諸世間。得出世間法。非色無體無行知見清淨。非闇非明離一切諸相。至無相智際成就無盡忍。近如來知見已。紹菩薩決定界分。已得受記爲不退轉印所印。已得灌頂正位。已得善行知衆生行相。如是菩薩能行是檀波羅蜜。説此法時。萬六千菩薩。見諸法性猶如虚空得無生法忍。

爾時燈手菩薩摩訶薩。在於會中即從座起白佛言。世尊菩薩摩訶薩。以何等相修行如是布施波羅蜜多。佛言善男子菩薩摩訶薩。應以無相修行如是布施波羅蜜多。修行如是布施波羅蜜多。何以故以一切法無身相身相清淨故。無有情相有情相清淨故。無法相法相清淨故。無智相智相清淨故。無慧相慧相清淨故。無心相心相清淨故。無世間相世間相清淨故。無色相色相清淨故。無見相見相清淨故。如是乃至無暗無明離一切相。無相究竟邊際獲無盡忍。得於如來決定記莂。住於菩薩尼夜摩位。以不退印印之。得佛灌頂成就一切平等佛法。善知一切有情行相。菩薩以如是行修行布施波羅蜜多。説是法時萬六千菩薩。於諸法中見諸法性。猶若虚空獲無生法忍。爾時世尊説伽他曰。

de nas byaṅ chub sems dpa’ sems dpa’ chen po lag na mar me źes bya ba ’khor de ñid du ’dus par gyur te ’dug pa des bcom ldan ’das la ’di skad ces (254a1) gsol to || bcom ldan ’das byaṅ chub sems dpa’ gaṅ dag gi sbyin pa yoṅs su gtoṅ ba ’di ’dra ba lags || bcom ldan ’das kyis bka’ stsal pa | rigs kyi bu byaṅ chub sems dpa’ sems dpa’ chen po gaṅ de dag rnam pa med pa ste | rnam pa rnam par dag (2) pa | sems can gyi rnam pa ste | sems can rnam par dag pa | chos kyi rnam pa ste | chos rnam par dag pa | ye śes kyi rnam pa ste | ye śes rnam par dag pa | śes rab kyi rnam pa ste | śes rab rnam par dag pa | sems can kyi rnam pa ste | sems rnam par dag pa | (3) ’jig rten gyi rnam par ste | ’jig rten rnam par dag pa | gzugs med pa gzugs su ston pa daṅ mi ston pa’i ye śes rnam par dag pa | mun pa med ciṅ mun pa rab tu snaṅ bar byed pa | mtshan ma thams cad rnam par bśig pas mtshan ma med pa’i mthar gyur pa | mthar (4) phyin pa’i ye śes rnam par dag pa | mi zad pa’i bzod pa daṅ ldan pa | de bźin gśegs pa’i ye śes mkhyen pa’i luṅ bstan pa thob pa | mtshams bcad ciṅ byaṅ chub sems dpa’ ṅes par gyur pa la źugs pa | phyir mi ldog pa’i phyag rgyas btab ciṅ dbaṅ bskur (5) thob pa | saṅs rgyas kyi chos thams cad la yaṅ dag par źugs śiṅ mñam pa ñid kyis mñam pa spyod pa | legs par spyod pa la spyad pa | sems can thams cad kyi spyod pa’i mtshan ñid daṅ cho ga śes pa’i byaṅ chub sems dpa’ sems dpa’ chen po de dag (6) gi spyod yul te | skyes bu dam pa de daṅ de dag ni de lta bu’i sbyin pa sbyin par byed do || bstan pa ’di bśad pa na byaṅ chub sems dpa’ khri drug stoṅ nam mkha’ daṅ mtshuṅs pa’i sbyin pa la bzod pa skyes so || de nas bcom ldan ’das kyi de’i tshe tshigs su bcad pa ’di dag (7) gsuṅs so ||

31 Aalways giving a gift with the pure thought for the sake of awakening, [the bodhisatvas] do not expect any reward (vipāka).
They, having been pleased and delighted (hṛṣṭatuṣṭa), never feel regret about it. And they, having been liberated, always give a gift.

心常清淨恒行施　爲求菩提不望報
施已歡喜無追悔　是爲妙施得解脱

dag pa’i sems kyis rtag tu sbyin pa sbyin | byaṅ chub phyir te rnam smin yod mi ’dod ||
dga’ źiṅ mgu nas rjes su gduṅ med de | rab tu grol nas rtag tu sbyin pa sbyin ||

32 The wise people, having understood the fact that all moments of existence are like an illusion (māyopama), are not attached to their bodies and lives (kāyajīvita).
They never hold on them, in such a way, they are certain to attain the awakening (sambodhi niyato mataḥ).

智者知法皆如幻　不顧身命及以財
於餘資具皆不貪　志佛菩提心決定

mkhas pas chos rnams sgyu ’drar śes nas su | lus daṅ srog la’aṅ (254b1) chags par mi ’gyur źiṅ ||
de dag la ni nams kyaṅ ’dzin pa med | de ltar de dag bsam pa byaṅ chub ṅes ||

33 Although they give everything (sarvatyāga), they are not unhappy, and in that [generosity], they are not dejected and despondent (aviṣādānavalīna).
Because of that, they meditate on the dharmas being just as open space (gagana), and there is no elation or dejection.

悉皆等施無憎愛　不生退沒恒進修
由觀諸法如虚空　是故無喜亦無厭

thams cad gtoṅ yaṅ mi dga’ bar mi ’gyur | de la źum pa med de goṅ ba med ||
de yis nam mkha’ mtshuṅs par chos rnams bsgoms | de bas (2) dga’ bar mi ’gyur źum pa med ||

34 Since their nature is originally pure, they give a gift with the purity of awakening.
Since they are not attached to (asakta) their train of thoughts (cittasaṃtāna), they give a gift without any discursive thinking (niṣprapañca).

知法性相本清淨　菩提與施亦復然
由於所施不生貪　故常能捨無戲論

bdag gi raṅ bźin sṅa nas rnam par dag | byaṅ chub rnam par dag pas sbyin pa sbyin ||
de ni sems kyi rgyud la mi chags par | spros pa med par sbyin pa rab tu sbyin ||

35 Giving a gift with the same thought (samacitta) and same mind (samamanas), they give without the three [kinds of discrimination of] superior, mediocre, and inferior (hīnamadhyaviśiṣṭa).
Since their intentions (āśaya) are pure (pariśuddha) and undefiled, they do not expect any reward (vipāka).

平等普施離思慮　於上中下無分別
意樂清淨常無垢　所有慧施離悕望

sems mñam yid kyaṅ mñam pas sbyin pa gtoṅ | (3) rab ’briṅ tha ma gsum yaṅ med par sbyin ||
bsam pa yoṅs dag dri ma med pa yis | thams cad gtoṅ yaṅ rnam par smin mi ’dod ||

36 Unlike giving (dāna), body and life are impermanent (anitya), and possessions (bhoga) are just like a dream (svapna) and a lightning (vidyut).
Having generated compassion (karuṇā) for the whole world, they give a gift, being undefiled (anupalipta) by the worldly elements (lokadharma).

知身幻化皆無常　財亦不堅如夢電
即生悲愍世間故　而能常施不染世

lus daṅ tshe ni mi rtag sbyin ma ’dra | loṅs spyod rmi lam glog bźin sñiṅ po med ||
’jig rten kun la sñiṅ rje brtse bskyed nas | (4) ’jig rten chos kyis ma gos sbyin pa sbyin ||

37 They give the whole of their possessions (sarvasva) for the sake of the purification of afflictions (kleśa), and decide to establish the word of the Victorious One (jina).
None of the Evil Ones (māra) are able to get at them (na avatāraṃ lapsyante), and they, having understood in such a way, give away everything (sarvatyāga).

無我行施煩惱淨　即能建立於佛教
不爲魔羅所得便　如是施心難校量

ñon moṅs dag phyir bdag gi nor kun gtoṅ | rgyal ba’i tshig gi gnas su ’gyur sñam ste ||
bdud rnams kyis kyaṅ bdag la glags mi rñed | de ltar brtags nas thams cad gtoṅ ba yin ||

38 Giving by means of ten powers (daśabala) is the root, it is taught. Being based on that, they are endowed with morality (śīla).
They, having been established in the qualities of morality (śīlaguṇa), attain meditation (dhyāna), and fulfill (paripūrayati) the qualities of unattached insight (asaktaprajñā).

十力所説此施心　應住清淨尸羅行
由此善修獲靜慮　智慧便能速圓滿

stobs bcus sbyin pa rtsa ba (5) yin źes gsuṅs | de la rab tu gnas na tshul khrims ldan ||
tshul khrims yon tan gnas nas bsam gtan rñed | bsam gtan ma chags śes rab rdzogs par byed ||

39 Their thoughts are satisfied with giving (dāna) and discipline (vinaya), and their afflictions (kleśa), having been burned (dagdha), do not arise [again].
Giving is taught for the benefit of oneself and others (svapara), and they are happy because the giving causes benefit and comport (hitasukha).

施戒與心倶清淨　燒諸結使不復生
自他皆獲於利益　能得無爲涅槃樂

sbyin pa daṅ ni dul bas sems rab tshim | ñon moṅs rnams kyaṅ tshig nas phyir mi skye ||
(6) sbyin pa bdag daṅ gźan la phan par gsuṅs | phan daṅ bde ba ’dus byas sbyin pas mgu ||

40 They give a gift for the sake of virtue (kuśala) and getting rid of afflictions (kleśaprahāṇa), for that reason they do not desire to grasp (grāha) [anything].
Giving is not only for the sake of the afflictions of others but also for the sake of awakening which is purity of one’s own mind.

爲除貪結行於施　是故不染亦不著
惠彼令無於苦惱　自成清淨菩提因

sbyin gtoṅ ñon moṅs spaṅ źiṅ dge ba’i phyir | des na ’dzin pa la ni chags mi ’gyur ||
pha rol ñon moṅs phyir ni mi gtoṅ ste | bdag blo rnam dag byaṅ chub phyir gtoṅ (7) ṅo ||

41 The more (yathā yathā) they give [a gift] with the undiminished thought (anavalīnacitta), the more (tathā tathā) they attain the quality of awakening.
The more they attain the quality of awakening, the more they satisfy a hundred living beings.

所施心無於退沒　由斯得見菩薩性
已見菩提清淨徳　則能度於無量衆
大集大虚空藏菩薩所問經卷第一

ji lta ji ltar ma źum sems kyis gtoṅ | de ltar des ni byaṅ chub yon tan mthoṅ ||
ji lta ji ltar byaṅ chub yon tan mthoṅ | de lta de ltar sems can brgya tshim byed ||

2. Śīla Then the Lord said this to the bodhisatva, the great being Gaganagañja (atha khalu bhagavān gaganagañjaṃ bodhisatvaṃ mahāsatvam āmantrayate sma):

佛告虚空藏菩薩言。

大集大虚空藏菩薩所問經卷第二
開府儀同三司持進試鴻臚卿肅國
公食邑三千戸賜紫贈司空謚大鑑
正號大廣智大興善寺三藏沙門
不空奉　　　　　　　　　詔譯
爾時世尊復告大虚空藏菩薩摩訶薩言。

de nas yaṅ bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po nam (255a1) mkha’ mdzod la bka’ stsal pa |

“Son of good family, the morality of the bodhisatva becomes like empty space when he is endowed with the four dharmas. What are those four? (caturbhir dharmaiḥ samanvāgatasya kulaputra bodhisatvasya śīlaṃ gaganasamaṃ bhavati | katame catvāraḥ) To wit, a) the sameness of body (kāyasamatā) being like a reflection (pratibimbopama); b) the sameness of sound (śabdasamatā) being like an echo (pratiśrutkopama); c) the sameness of thought (cittasamatā) being like an illusion (māyopama); d) the sameness of consciousness (buddhisamatā) being like open space (gaganopama). Son of good family, the morality of the bodhisatva becomes like open space when he is endowed with the four dharmas (taiś caturbhir dharmaiḥ samanvāgatasya kulaputra bodhisatvasya śīlaṃ gaganasamaṃ bhavati).

善男子。菩薩成就四法。行尸羅波羅蜜與虚空等。何謂爲四。善男子。菩薩知身如鏡中像。知聲如響。知心如幻。知諸法性猶如虚空。是爲菩薩成就四法。行尸羅波羅蜜與虚空等。

善男子菩薩成就四法。修行淨戒波羅蜜多猶若虚空。云何爲四。所謂知身如影像。知聲如谷響。知心如幻化。知慧如虚空。是爲菩薩成就四法。修行淨戒波羅蜜多猶若虚空。

rigs kyi bu chos bźi daṅ ldan na byaṅ chub sems dpa’ chen po tshul khrims nam mkha’ daṅ mtshuṅs pa yin te | bźi gaṅ źe na | ’di lta ste | gzugs brñan lta bu’i lus mñam pa ñid daṅ | brag ca lta bu’i (2) sgra mñam pa ñid daṅ | sgyu ma lta bu’i sems mñam pa ñid daṅ | nam mkha’ lta bu’i blo mñam pa ñid de | rigs kyi bu chos bźi po de dag daṅ ldan na byaṅ chub sems dpa’ tshul khrims nam mkha’ daṅ mtshuṅs pa yin no ||

Son of good family, the morality of the bodhisatvas becomes purified by these eight qualities. What are those eight? (ebhir aṣṭabhiḥ kulaputra bodhisatvānāṃ śīlaṃ viśuddhaṃ bhavati. katame aṣṭau?) To wit, a) never giving up the thought of awakening in order to purify thought (avirahitabodhicittatā cittaviśuddhayai);

Quotaions from Śikṣasamuccaya and its translations: Śikṣ MS118b6-119a2; B 271,16-272,8; ŚikṣTib(D) 150a2-7; ŚikṣChi(T.1636) 127b20-c2; Ggn(D) 255a3; 255a5-7; 255b3; 256a6-7; 257a1-3.

ŚikṣMS: śīlaviśuddhir āryagaganagañjasūtre evābhihitā | avirahitabodhicittatā cittaviśuddhayai |
ŚikṣB: śīlaviśuddhir āryagaganagañjasūtre evābhihitā | avirahitabodhicittatā cittaviśuddhayai
ŚikṣTib: tshul khrims rnam par dag pa ni | ’phags pa nam mkha’ mdzod kyi mdo las gsuṅs te | sems can rnam par dag pa’i phyir byaṅ chub kyi sems daṅ mi ’bral ba daṅ |
ŚikṣChi: 如虚空藏經云。(). b) no thought of disciples or isolated buddhas in order to purify logical ability (apagataśrāvakapratyekabuddhacittatā prāmāṇikaviśuddhyai);

ŚikṣMS: apagataśrāvakapratyekabuddhacittatā prāmāṇikaviśuddhayai ity ādi |
ŚikṣB: apagataśrāvakapratyekabuddhacittatā prāmāṇikaviśuddhayai ity ādi ||
ŚikṣTib: tshad mar gyur pa rnam par dag pa’i phyir ñan thos daṅ raṅ saṅs rgyas kyi sems med pa źes bya ba la sogs pa’o ||
ŚikṣChi: 遠離画像聲聞辟支佛心。於菩提心不生退轉。則於尸羅而得清淨。 c) never giving up training in order to purify one's vows (sarvaśikṣānikṣiptatā pratijñāviśuddhyai); d) not entering into any kind of birth in order to one's aspirations (sarvajātyapraveśanatā praṇidhānapariśuddhyai); e) no laxity in order to purify the condition of non-stress (aśithilatānabhisaṃskārapariśuddhayai); f) transforming into awakening so as to purify one’s aim (bodhipariṇāmanatā nimittapariśuddhyai); g) no burning [passions] for the sake of the purification of afflictions (niśparidāhatā kleśapariśuddhyai); h) fulfilling aspirations in order to purify awakening (praṇidhānaparipūraṇatā bodhipariśuddhyai). Son of good family, these eight purify the morality of the bodhisatvas (ime aṣṭau kulaputra bodhisatvānāṃ śīlapariśuddhiḥ).

善男子。菩薩成就八法能護淨戒。何等爲八。善男子。諸菩薩不忘菩提心能護於戒。不求聲聞辟支佛地能護於戒。持戒不限於戒能護於戒。不恃諸戒能護於戒。不捨本願能護於戒。不依一切生處能護於戒。成就大願能護於戒。善攝諸根爲滅煩惱能護於戒。是爲菩薩成就八法能護淨戒。

復次若菩薩成就八法。能淨修行淨戒波羅蜜多云何爲八。所謂不離菩提心戒清淨故。離聲聞縁覺心得無限量心戒清淨故。不捨一切學處智慧清淨故。於一切處受生願清淨故。於戒不緩任運無作行清淨故。迴向菩提魔羅心清淨故。心無熱惱煩惱清淨故。大願圓滿菩提清淨故。是爲菩薩成就八法。能淨修行淨戒波羅蜜多。

rigs kyi bu brgyad po ’di dag ni byaṅ chub sems (3) dpa’ rnams kyi tshul khrims yoṅs su dag pa ste | brgyad gaṅ źe na | ’di lta ste | sems rnam par dag pa’i phyir byaṅ chub kyi sems daṅ mi ’bral ba daṅ | tshad mar gyur pa rnam par dag pa’i phyir ñan thos daṅ raṅ saṅs rgyas kyi sems med pa daṅ | dam bcas pa rnam par (4) dag pa’i phyir bslab pa thams cad mi ’dor ba daṅ | smon lam yoṅs su dag pa’i phyir skye ba thams cad du mi ’jug pa daṅ | mṅon par ’du mi byed pa yoṅs su dag pa’i phyir mi lhod pa daṅ | mtshan ma yoṅs su dag pa’i phyir byaṅ chub tu bsṅo ba daṅ | ñon moṅs pa yoṅs su (5) dag pa’i phyir kun nas gduṅ ba med pa daṅ byaṅ chub yoṅs su dag pa’i pyir smon lam yoṅs su rdzogs pa ste | rigs kyi bu brgyad po de dag ni byaṅ chub sems dpa’ rnams kyi tshul khrims yoṅs su dag pa’o ||

Further, as for the purity of morality, empty space is pure, and pure is also that morality (punar aparā śīlapariśuddhiḥ | śuddhaṃ gaganaṃ śuddhaṃ tacchīlaṃ).

ŚikṣMS: punar apa(7)rā śīlaviśuddhiḥ | śuddhaṃ gaganaṃ śuddhan tacchīlaṃ* |
ŚikṣB: punar aparā śīlaviśuddhiḥ | śuddhaṃ gaganaṃ śuddhaṃ tacchīlaṃ |
ŚikṣTib: gźan yaṅ tshul khrims rnam par dag pa ni nam mkha’ dag pa ste | tshul khrims de yaṅ dag pa’o ||
ŚikṣChi: 善男子。譬如虚空體性清淨。菩薩持戒清淨亦爾。 empty space is undefiled, and undefiled is also that morality (vimalaṃ gaganaṃ vimalaṃ tacchīlaṃ).

ŚikṣMS: vimalaṃ gaganaṃ vimalan tacchīlam* |
ŚikṣB: vimalaṃ gaganaṃ vimalaṃ tacchīlam |
ŚikṣTib: nam mkha’ dri ma med pa ste tshul khrims de yaṅ dri ma med pa’o ||
ŚikṣChi: 虚空無垢。菩薩持戒無垢亦爾。 empty space is calm, and calm is also that morality (śāntaṃ gaganaṃ śāntaṃ tacchīlaṃ);

ŚikṣMS: śāntaṃ gaganaṃ śāntan tacchīlaṃ* |
ŚikṣB: śāntaṃ gaganaṃ śāntaṃ tacchīlaṃ |
ŚikṣTib: nam mkha’ źi ba ste tshul khrims de yaṅ źi ba’o ||
ŚikṣChi: 虚空寂靜菩薩持戒寂靜亦爾。 empty space is without a feeling of superiority, and without a feeling of superiority is also that morality ( anunnataṃ gaganam anunnatan tacchīlaṃ);

ŚikṣMS: anunnataṃ gaganam anunnatan tacchīlam
ŚikṣB: anunnataṃ gaganam anunnataṃ tacchīlaṃ |
ŚikṣTib: nam mkha’ mi mthoṅ ba⁴ ste tshul khrims de yaṅ mi mthoṅ ba’o || nam mkha’ mi dma’ ba ste tshul khrims de yaṅ mi dma’ ba nas |
ŚikṣChi: No Chinese empty space cannot be grasped, and also that morality cannot be grasped (anunītaṃ gaganam anunītaṃ tacchīlam);

ŚikṣMS: anunītaṃ gaganam anunītan tacchīlam* |
ŚikṣB: anunītaṃ gaganam anunītaṃ tacchīlam |
ŚikṣTib: No Tibetan
ŚikṣChi: No Chinese empty space has no basis, and no basis has also that morality (anavasthitaṃ gaganaṃ anavasthitaṃ tacchīlaṃ); empty space is not non‐existent, and not non‐existent is also that morality (nābhavaṃ gaganaṃ nābhavaṃ tacchīlaṃ); empty space is permanent (nitya), and permanent is also that morality (nityaṃ gaganaṃ nityaṃ tacchīlam); empty space is imperishable, and imperishable is also that morality. (akṣayaṃ gaganaṃ akṣayaṃ tacchīlam); empty space has no distinguished marks, and no distinguished marks is also that the morality (animittaṃ gaganaṃ animittaṃ tacchīlam); empty space has no activity, and no activity is also that morality (apracāraṃ gaganaṃ apracāraṃ tacchīlaṃ); empty space is beyond discursive thinking, and the beyond discursive thinking is also that morality (niṣprapañcaṃ gaganaṃ niṣprapañcaṃ tacchīlam); empty space is unsullied, and unsullied is also that morality (anāsravaṃ gaganaṃ anāsravaṃ tacchīlam); empty space is unconditioned, and unconditioned is also that morality so is the morality (asaṃskṛtaṃ gaganaṃ asaṃskṛtaṃ tacchīlaṃ); empty space is unchanging, and unchanging is also that morality (nirvikāraṃ gaganaṃ nirvikāraṃ tacchīlam); empty space has no thought-constructions, and no thought-constructions is also that morality (nirvikalpaṃ gaganaṃ nirvikalpaṃ tacchīlam); [Just as] empty space is all-pervasive, so is the morality (sarvatragataṃ gaganaṃ sarvatragataṃ tacchīlam). [Just as] empty space is uncuttable and unbreakable, so is the morality (yāvad acchedyābhedyaṃ gaganam acchedyābhedyaṃ tacchīlam).

ŚikṣMS: yāvad acchedyābhedyaṃ gagana(8)m acchedyābhedyan tacchīlam ity ādi |
ŚikṣB: yāvad acchedyābhedyaṃ gaganam acchedyābhedyaṃ tacchīlam ity ādi ||
ŚIkṣTib: nam mkha’ mi chod mi phyed pa ste tshul khrims de yaṅ mi chod mi phyed pa la sogs pa’i bar du’o ||
ŚikṣChi: 虚空無壞。菩薩持戒無壞亦爾。 [Just as] empty space is united in the sameness, so is the morality. [Just as] empty space is essentially beyond impurity, so is the morality (yāvad prakṛtyasaṃkliṣṭatvaṃ gaganaṃ prakṛtyasaṃkliṣṭatvaṃ tacchīlam). Son of good family, the morality in which the bodhisatvas are established becomes like empty space in such a way.

4. mi mthoṅ ba seems a misreading for mi mtho ba (anunnata).

善男子。喩如虚空離諸悕望。菩薩以無求心能護於戒亦復如是。喩如虚空清淨。菩薩持戒清淨亦復如是。喩如虚空無有垢汚。菩薩持戒無垢亦復如是。喩如虚空無有熱惱。菩薩持戒無惱亦復如是。喩如虚空無有高下。菩薩持戒無高無下亦復如是。喩如虚空無有樔窟。菩薩持戒而無所依亦復如是。喩如虚空無生無滅畢竟無變。菩薩持戒無生無滅畢竟無變亦復如是。喩如虚空悉能容受一切衆生。菩薩持戒普能運載亦復如是。爲利益衆生能護正戒。善男子。如水中月無持戒破戒。菩薩亦復如是。了知一切諸法猶如月影無持戒破戒。是爲菩薩行尸波羅蜜與虚空等。

善男子譬如虚空清淨。菩薩持戒清淨亦爾。譬如虚空無有垢穢。菩薩持戒無垢亦爾。譬如虚空寂靜不亂。菩薩持戒寂靜亦爾。譬如虚空無有邊際。菩薩持戒無邊亦爾。譬如虚空無有繋屬。菩薩持戒無繋亦爾。譬如虚空無有執著。菩薩持戒離著亦爾。譬如虚空無可積集。菩薩持戒無積亦爾。譬如虚空不離於性。菩薩持戒不離亦爾。譬如虚空其性常住。菩薩持戒常住亦爾。譬如虚空究竟無盡。菩薩持戒無盡亦爾。譬如虚空無有形相。菩薩持戒離相亦爾。譬如虚空無有來往。菩薩持戒無動亦爾。譬如虚空無有戲論。菩薩持戒離戲亦爾。譬如虚空遠離諸漏。菩薩持戒無漏亦爾。譬如虚空無所爲作。菩薩持戒無爲亦爾。譬如虚空無有變易。菩薩持戒不變亦爾。譬如虚空無有分別。菩薩持戒無取亦爾。譬如虚空遍一切處。菩薩持戒周遍亦爾。譬如虚空無有破壞。菩薩持戒無犯亦爾。譬如虚空無有高下。菩薩持戒平等亦爾。譬如虚空性離於染。菩薩持戒無染亦爾。善男子是爲菩薩修行淨戒波羅蜜多猶若虚空。

gźan yaṅ tshul khrims yoṅs su dag pa ni nam mkha’ (6) dag pa ste tshul khrims de yaṅ dag pa’o || nam mkha’ dri ma med pa ste tshul khrims de yaṅ dri ma med pa’o || nam mkha’ źi ba ste tshul khrims de yaṅ źi ba’o || nam mkha’ mi mtho ba ste tshul khrims de yaṅ mi mtho ba’o || nam mkha’ mi dma’ ba ste tshul khrims de yaṅ (7) mi dma’ ba’o || nam mkha’ gzuṅ du med pa ste tshul khrims de yaṅ gzuṅ du med pa’o || nam mkha’ gnas med pa ste tshul khrims de yaṅ gnas med pa’o || nam mkha’ med pa ma yin te tshul khrims de yaṅ med pa ma yin pa’o || nam mkha’ rtag pa ste tshul khrims de (255b1) yaṅ rtag pa’o || nam mkha’ mi zad pa ste tshul khrims de yaṅ mi zad pa’o || nam mkha’ mtshan ma med pa ste tshul khrims de yaṅ mtshan ma med pa’o || nam mkha’ rgyu ba med pa ste tshul khrims de yaṅ rgyu ba med pa’o || nam mkha’ spros pa med pa ste tshul khrims de (2) yaṅ spros pa med pa’o || nam mkha’ zag pa med pa ste tshul krims de yaṅ zag pa med pa’o || nam mkha’ ’dus ma byas pa ste tshul khrims de yaṅ ’dus ma byas pa’o || nam mkha’ mi ’gyur ba ste tshul khrims de yaṅ mi ’gyur pa’o || nam mkha’ rnam par mi (3) rtog pa ste tshul khrims de yaṅ rnam par mi rtog pa’o || nam mkha’ thams cad du soṅ ba ste tshul khrims de yaṅ thams cad du soṅ ba’o || nam mkha’ mi chod mi phyed pa ste tshul khrims de yaṅ mi chod mi phyed pa’o || ñam mkha’ mtshuṅs par sbyor ba ste tshul khrims de (4) yaṅ mtshuṅs par sbyor ba’o || nam mkha’ raṅ bźin gyis kun nas ñon moṅs pa can ma yin pa ste tshul khrims de yaṅ raṅ bźin gyis kun nas ñon moṅs pa can ma yin pa’o || rigs kyi bu de ltar gnas pa’i byaṅ chub sems dpa’ ni tshul khrims nam mkha’ daṅ (5) mtshuṅs pa yin no ||

Then, the Lord went on to speak these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata).

爾時世尊説伽他曰。

de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag gsuṅs so ||

42 [The bodhisatvas] are without distress (atapta) because of undefiled thought through protecting (rakṣaṇa) the morality, and their body and thought are pure because of restraint in speech and mind.

護戒寂靜心無垢　能除熱惱無所得
身語意業無瑕疵　一切律儀皆具足

sems kyi tshul khrims dri med sruṅ źiṅ gduṅ ba med | lus daṅ sems kyaṅ rnam dag ṅag yid thams cad bsdams ||

43 The wise people always [remain] in the inner peace (adhyātmopaśama), not having pride of conceit (agarvita) by means of the morality. They are not fixed on the interrupted consciousness and thought, depending on the thought of awakening (bodhicitta).

智者不以戒憍逸　内心恒寂而無亂
智者常依菩提心　而於心意不染著

mkhas pa rtag tu naṅ źi tshul khrims dregs (6) mi sñems | blo ’chad sems la mi gnas byaṅ chub sems la rton ||

44 Action (karma), which is neither created (akṛta) nor imagined (acintya) and which is thus not discriminated (akalpita), does not have any form (rūpa) or color (varṇa) such as red, blue, and yellow.

遠離諸業無思慮　如是不生諸分別
既離青黄及赤白　亦不住於名色中

las gaṅ ma byas ma bsams de bźin ma brtags te | de ni dmar sṅo ser min kha dog gzugs mi gnas ||

45 The morality is formless (arūpya), untrue (asatya), unmoving (aniñjya), and tranquil (vivikta) just like empty space, and the wise praises it because of the whole, not on the ground of the belief of it.

無取無捨無染心　譬如虚空無障礙
此戒智者所稱讃　不見所讃諸句義

gzugs med mi bden mi gyo dben pa nam mkha’ bźin | tshul khrims lta (7) ba’i gnas med mkhas pa kun gyis bsṅags ||

46 The morality pacifies [minds], pacifies afflictions (kleśa), brings to the completion of the mental quiescence and transcendental analysis (śamathavipaśyana), and guides to the ultimate [liberation].

是戒能令心寂靜　亦能寂靜諸煩惱
悉得止觀之邊際　了然顯現得解脱

tshul khrims de ni rab źi źi byed ñon moṅs źi | źi gnas lhag mthoṅ dag gi mthar phyin mthar ston pa ||

47 They, who are released from the bondage (bandhana) of actions (karma), remain (sevante) in the morality. Thus the morality causes the liberation (vimokṣa) and becomes the basis of the awakening (bodhi).

解脱諸縛之聖者　悉皆安住於尸羅
是故戒爲勝解脱　亦爲菩提根本句

gaṅ su bciṅs las grol ba de dag tshul khrims bsñen | de bas tshul khrims thar byed byaṅ chub rtsa ba’i (256a1) gźi ||

48 They, who perform the ascetic practices (dhūta) in a solitary place (araṇya), know how to be satisfied (saṃtuṣṭa) with few desires, and purify their thoughts by meditating (dhyāna) separated from assembly with severe austerity (saṃlekha).

諸有杜多居蘭若　小欲喜足絶貪求
遠離憒閙而住禪　心獲輕安離煩惱

gaṅ su sbyaṅs pa dgon gnas ’dod ñuṅ chog śes pa | yo byad bsñuṅs śiṅ bsam gtan dben tshogs sems sbyaṅs pa ||

49 By means of the basis of the morality, they reflect on verses (pāda) supporting liberation. Thus they remain in the way of happiness and liberation as adorned with the morality.

如是戒是爲根本　思惟寂靜解脱句
是故尸羅爲莊嚴　一切處爲安樂道

tshul khrims de yi gnas des sems rkaṅ thar pa’i rten | de phyir tshul khrims brgyan pa lam bde thar gnas (2) pa ||

50 They are beyond distraction (vikṣepa) and conceited thoughts (manyanā) by cutting off the afflicted view (kliṣṭadṛṣṭi), and they attain the ultimate perfection (niṣṭā) after having spread friendliness (maitrī) just as the expense of the sky (gaganasama).

亦令遠離於散動　斷諸煩惱及諸見
慈心遍布如虚空　能靜邊執令清淨

gyo ba rlom sems kun bral lta ba’i ñon moṅs gcod | nam mkha’ mtshuṅs mñam byams pas khyab ciṅ mthar ’dzin spyod ||

51 Never having abandoned the certainty of reaching awakening (bodhiniyama), they never make false discrimination (na vikalpayati) of awakening. The wise people who are content in that way attain the perfection of the morality (śīlapāramitā).

決定不捨菩提故　而於菩提無分別
智者若具如是徳　皆由於戒到彼岸

byaṅ chub phyir ṅes mi gtoṅ byaṅ chub kun mi rtog | gaṅ mkhas chog śes de ’dra tshul khrims pha rol phyin ||

gaganagañjaparipṛcchā, volume 2 3. Kṣānti How then, son of good family, does the patience of the bodhisatvas becomes like empty space (tatra kathaṃ kulaputra bodhisatvasya kṣāntiṃ gaganasamam)?

’phags (3) pa nam mkha’ mdzod kyis źus pa źes bya ba | bam po gñis pa | rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ bzod pa nam mkha’ daṅ mtshuṅs pa yin źe na |

Son of good family, the patience of the bodhisatva becomes like the expanse of the sky when he is endowed with the four dharmas. What are those four? (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya kṣāntir gaganasamā bhavati | katame catvāraḥ) a) never responding to abuse with more abuse because the speech is like empty space (ākruṣṭo na pratyākrośativāco gaganasamatvāt); b) never responding to beatings with more beatings because the body is like empty space (tāḍito na pratitāḍayati kāyasya gaganasamatvāt); c) never responding to insults with more insults because the thought is like empty space (paribhāṣito na pratiparibhāṣayati cittasya gaganasamatvāt); d) never responding to anger with more anger because the intention is like empty space (roṣito na pratiroṣayati āśayasya gaganasamatvāt); When he is endowed with those four dharmas, son of good family, the patience of the bodhisatvas becomes like empty space (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya kṣāntiṃ gaganasamaṃ bhavati).

善男子。菩薩成就四法。行羼提波羅蜜與虚空等。何等爲四。善男子。若菩薩他罵不報。以分別無我想故。他打不報以無彼想故。他瞋不報以離有想故。他怨不報以去離二見故。是謂菩薩成就四法。行羼提波羅蜜與虚空等。

善男子若菩薩。成就四法修行忍辱波羅蜜多。猶若虚空。云何爲四。所謂他罵不報知語如虚空。他打不報知身如虚空。他瞋不報知心如虚空。掉戲不報知意如虚空。是爲菩薩成就四法。修行忍辱波羅蜜多猶若虚空。

rigs kyi bu chos bźi daṅ ldan na byaṅ chub sems dpa’ bzod pa nam mkha’ daṅ mtshuṅs pa yin te | bźi (4) gaṅ źe na | ’di lta ste | tshig nam mkha’ daṅ mtshuṅs pa’i phyir gśe yaṅ slar mi gśe ba daṅ | lus nam mkha’ daṅ mtshuṅs pa’i phyir brdegs kyaṅ slar mi rdeg pa daṅ | sems nam mkha’ daṅ mtshuṅs pa’i phyir spyos kyaṅ slar mi spyo ba daṅ | bsam pa nam mkha’ daṅ (5) mtshuṅs pa’i phyir khros kyaṅ slar mi khro ba ste | rigs kyi bu chos bźi po de dag daṅ ldan na byaṅ chub sems dpa’ bzod pa nam mkha’ daṅ mtshuṅs pa yin no ||

Son of good family, there are eight purities of patience of the bodhisatvas, which are like empty space. What are these eight? (ime kulputra aṣṭaviśuddhayo bodhisatvasya kṣāntir gaganasamā bhavati. kathame aṣṭau?) a) the purity of patience without any hostile intent toward all living beings just as there is no hostile intent in empty space (apratihataṃ gaganaṃ sarvasatvāpratighacittasya kṣāntipariśuddhiḥ).;

ŚikṣMS: apratihataṃ gaganaṃ sarvvasatvāpratighacittasya kṣāntipariśuddhiḥ |
ŚikṣB: apratihataṃ gaganaṃ sarvasatvāpratighacittasya kṣāntipariśuddhiḥ |
ŚikṣTib: nam mkha’ la źe ’gras pa med de | sems can thams cad la źe ’gras pa med pa’i bzod pa yoṅs su dag pa daṅ |
ŚikṣChi: 又如虚空無能過勝。菩薩持戒於有情中無有勝者。 b) the purity of patience without any attachment (ananunaya) just as empty space has no desire for profit and honour (lābhasatkāra); c) the purity of patience which is the equal attitude toward all living beings just as empty space is united equally (samaprayogaṃ gaganaṃ sarvasatvasamacittasya kṣāntipariśuddhir;

ŚikṣMS: samaprayogaṃ gaganaṃ sarvvasatvasamacittasya kṣāntipariśuddhir ity ādi |
ŚikṣB: samaprayogaṃ gaganaṃ sarvasatvasamacittasya kṣāntipariśuddhir ity ādi ||
ŚikṣTib: nam mkha’ ni mñam par sbyor ba ste sems can thams cad la sems mñam pa’i bzod pa yoṅs su dag pa źes bya ba la sogs pa’o ||
ŚikṣChi: 又如虚空清淨平等。菩薩行忍於諸有情平等和合清淨亦爾。 d) the purity of unimpaired patience [although] with diminishing body and thought just as empty space is unimpaired (anupahata); e) the purity of patience giving up any bad disposition (anuśayaprahīṇa) just as empty space is without all bad dispositions; f) the purity of patience beyond mind (manas) and objective support (ālambana) just as empty space is beyond mind and objective support; g) the purity of patience which is not produced and does not occur just as empty space is not produced and does not occur; h) the purity of patience filled with friendliness (maitrī) just as empty space is spread (vyapta) on all form and formless realms (rūpārūpya); Son of good family, these eight are the purities of patience of the bodhisatvas, which are like empty space.

善男子。菩薩成就八法。能淨羼提波羅蜜。何等爲八。善男子。菩薩善淨内純至。修羼提波羅蜜。善淨外不悕望。修羼提波羅蜜。於上中下畢竟無障礙。修羼提波羅蜜。隨順法性無所染著。修羼提波羅蜜。離一切諸見應空。修羼提波羅蜜。斷一切諸覺應無相。修羼提波羅蜜。捨一切諸願應無願。修羼提波羅蜜。除一切諸行應無行。修羼提波羅蜜。是謂菩薩摩訶薩成就八法。能淨羼提波羅蜜。

復次若菩薩成就八法。能淨修行忍辱波羅蜜多。云何爲八。所謂於諸有情心無限礙猶若虚空。修行忍辱得清淨故。於諸利養不生貪著猶若虚空。修行忍辱得清淨故。於諸有情利益平等猶若虚空。修行忍辱得清淨故。身心無壞猶若虚空。修行忍辱得清淨故。離諸惑結猶若虚空。修行忍辱得清淨故。離所觀境猶若虚空。修行忍辱得清淨故。觀諸法性不生不滅猶若虚空。修行忍辱得清淨故。於色無色以慈遍縁猶若虚空。修行忍辱得清淨故。是爲菩薩成就八法。能淨修行忍辱波羅蜜多猶若虚空。

rigs kyi bu byaṅ chub sems dpa’ rnams kyi bzod pa nam mkha’ daṅ mtshuṅs pa yoṅs su dag pa ’di brgyad de || (6) brgyad gaṅ źe na | ’di lta ste | nam mkha’ la źe ’gras pa med de sems can thams cad la źe ’gras pa med pa’i bzod pa yoṅs su dag pa daṅ | nam mkha’ la rjes su chags pa med de rñed pa daṅ bkur sti la rjes su chags pa med pa’i bzod pa yoṅs su dag pa daṅ | (7) nam mkha’ ni mñam par sbyor ba ste sems can thams cad la sems mñam pa’i bzod pa yoṅs su dag pa daṅ | nam mkha’ ni ma snad mñams pa ste lus daṅ sems zad pas ñams pa med pa’i bzod pa yoṅs su dag pa daṅ | nam mkha’ ni bag la ñal thams cad (256b1) spaṅs pa ste bag la ñal med pa’i bzod pa yoṅs su dag pa daṅ | nam mkha’ ni yid daṅ dmigs pa med pa ste yid daṅ dmis pa med pa ste yid daṅ dmis pa med pa’i bzod pa yoṅs su dag pa daṅ | nam mkha’ ni ma skyes ma byuṅ ba ste ma skyes ma byuṅ ba’i bzod pa can gyi bzod pa yoṅs su dag pa daṅ | (2) nam mkha’ ni gzugs daṅ gzugs med pa thams cad la khyab pa ste byams pas khyab pa’i bzod pa yoṅs su dag pa’o || rigs kyi bu brgyad po de dag ni byaṅ chub sems dpa’ rnams kyi bzod pa yoṅs su dag pa nam mkha’ daṅ mtshuṅs pa’o ||

Son of good family, there are eight patiences reflecting on (nidhyapti) the dharma of the bodhisatvas. What are the eight? a) the patience of emptiness (śūnyatākṣānti) because there is no destruction (vināśa) of views; b) the patience of signlessness (animittakṣānti) because signs are not excluded; c) the patience of wishlessness (apraṇihitakṣānti) because there is no wish in awakening (bodhi); d) the patience of the unconditioned (anabhisaṃskārakṣānti) because there is no destruction of conditioned things (saṃskṛtavināśa); e) the patience without birth (ajātakṣānti) because characters (lakṣaṇa) are unconditioned (asaṃskṛta); f) the patience without origination (anutpādakṣānti) because there is no arising and abiding (utpādasthiti); g) the patience without being (niḥsatvakṣānti) because there is no destruction of things (vastuvināśa); h) patience truly as it is (yathābhūtakṣānti) because there is no destruction by time (kālavināśa);

善男子。喩如虚空無憎無愛。菩薩修羼提波羅蜜。無憎無愛亦復如是。喩如虚空無有變易。菩薩畢竟心無變易。修羼提波羅蜜。亦復如是。善男子。喩如虚空無有虧損。菩薩畢竟修羼提波羅蜜。心無虧損亦復如是。喩如虚空無生無起。菩薩修羼提波羅蜜。心無生起亦復如是。喩如虚空無有戲論。菩薩修羼提波羅蜜。心無戲論亦復如是。喩知虚空不望恩報。菩薩修羼提波羅蜜。於一切衆生不望果報亦復如是。喩如虚空無漏無繋。菩薩修羼提波羅蜜。離一切漏不繋三界亦復如是。

善男子復有八法。能諦觀察修行忍辱波羅蜜多。云何爲八。所謂性空忍辱不壞諸見故。無相忍辱不遣於相故。無願忍辱不捨菩提故。無行忍辱不盡有爲故。無生忍辱不住無爲故。無起忍辱不住生滅故。無有情忍辱不壞體性故。如如忍辱不壞三世故。

rigs kyi bu byaṅ chub sems (3) dpa’ rnams kyi chos la ṅes par rtog pa’i bzod pa ni ’di brgyad de | brgyad gaṅ źe na | ’di lta ste | stoṅ pa ñid la bzod kyaṅ lta ba gźig pa’i phyir ma yin pa daṅ | mtshan ma med pa la bzod kyaṅ mtshan ma sel ba ma yin pa daṅ | smon pa med pa la bzod kyaṅ byaṅ chub tu smon pa (4) med pa ma yin pa daṅ | mṅon par ’du mi byed pa la bzod kyaṅ ’dus byas rnam par gźig pa’i phyir ma yin pa daṅ | skye ba med pa la bzod kyaṅ ’dus ma byas kyi mtshan ñid kyis ma yin pa daṅ | ’byuṅ ba med pa la bzod kyaṅ skye ba daṅ gnas pas ma yin pa daṅ | sems (5) can med pa la bzod kyaṅ dṅos po rnam par gźig pa’i phyir ma yin pa daṅ | ji lta ba bźin du bzod kyaṅ dus rnam par gźig pa’i phyir ma yin pa ste ||

Son of good family, those eight are the patiences reflecting on the dharma of the bodhisatvas. As for patience, when thinking “I have patience with those abusing me,” is concerned with the conception of mine, but it is not the patience similar to empty space (kṣāntir itīme mām ākrośayaty api kṣama iti sā mamakārakṣāntir na gaganasamā kṣāntiḥ), when thinking “these abuses are to be endured by me,” this is the conception of self (ahaṃkāra), but it is not the patience like empty space (eteṣām ākrośā mayā kṣāntavyeti sā mamakārakṣāntir na gaganasamā kṣāntiḥ), when thinking “I am not quarrelsome,” this is the patience of sound and voice, but it is not the patience like empty space, when thinking “this is empty and so am I,” this is the patience engaged in mental efforts (manasikāra), but it is not the patience like empty space (ayaṃ śūnya ’haṃ ceti sā mamakārakṣāntir na gaganasamā kṣāntiḥ), when thinking “I should practice patience,” this is the patience of ideation, but it is not the patience like empty space (ahaṃ kṣamiṣyāmīti sā vijñaptikṣāntir na gaganasamā kṣāntiḥ), Suppose there is someone in a great forest of Śāl trees. If he cut a Śāl tree, the rest of trees do not think, “That is cut down but we are not.” This is because they neither have any attachment nor get angry (tadyathāpi syān mahāśālavanaṃ | tasmin kaścid evāgatya śālaṃ chindyāt | tatra teṣām avaśiṣṭānāṃ naivaṃ bhavati | eṣa chinno vayam acchinnā iti | na teṣām anunayo na pratighaḥ);

ŚikṣMS: tadyathāpi syān mahāśālavanan tasmi(119a)n* kaścid evāgatya śālaṃ chindyāt tatra teṣām avaśiṣṭānāṃ naivaṃ bhavaty eṣa cchinno vayam acchinnā iti | na teṣām anunayo na pratighaḥ |
ŚikṣB: tadyathāpi syān mahāśālavanaṃ | tasmin kaścid evāgatya śālaṃ chindyāt | tatra teṣām avaśiṣṭānāṃ naivaṃ bhavati | eṣa chinno vayam acchinnā iti | na teṣām anunayo na pratighaḥ |
ŚikṣTib: ’di lta ste dper na śiṅ sā la chen po’i tshal yod par la la źig ’oṅs te śiṅ sā la bcad na | de la śiṅ sā la bcad pa’i lhag ma rnams ’di sñam du ’di dag ni bcad do || bdag gis bcad do sñam du mi sems te | de dag la rjes su chags pa yaṅ med do || khoṅ khro ba yaṅ med do ||
ŚikṣChi: 譬如有人手持利斧入娑羅林斷其枝葉。當知彼樹無有瞋恚。 and they are beyond thought-constructions, imaginings and fictions (na kalpo na vikalpo na parikalpaḥ).

ŚikṣMS: na kalpo na vikalpo na parikalpaḥ |
ŚikṣB: na kalpo na vikalpo na parikalpaḥ ||
ŚĪkṣTib: mi rtog rnam par mi rtog yoṅs su mi rtog go ||
ŚikṣChi: 不生分別誰能斷者。亦不分別誰所斷者。 This is the highest purity of the patience of the bodhisatvas, which is like empty space (yaivaṃ kṣāntir iyaṃ bodhisatvasya paramā gaganasamā kṣāntir).

ŚikṣMS: yaivaṃ kṣāntir iyaṃ bodhisatvasya paramā gaganasamā kṣānti(2)r ||
ŚikṣB: yaivaṃ kṣāntir iyaṃ bodhisatvasya paramā gaganasamā kṣāntir | [iti] ||
ŚikṣTib: de bźin du gaṅ bzod pa ni byaṅ chub sems dpa’i bzod pa nam mkha’ daṅ mtshuṅs par yoṅs su dag pa’i mchog go źes so ||
ŚikṣChi: 菩薩行忍亦復如是。是爲画像菩薩最上忍辱猶如虚空。

善男子。菩薩行羼提波羅蜜時不作是念。彼來罵我我能忍受。亦不見罵者受罵者及所罵法。不作是觀。不作是戲論言。彼空我亦空。亦不作是思惟。音聲如響何由而出。亦復不作是觀我是彼非。又復不作是見。彼無常我亦無常。亦復不作是念。彼愚我智。亦不作是想。我等應行忍辱。善男子。譬如有人求娑羅枝。爲娑羅枝故。齎持利斧入娑羅林中。至一大樹下斫其一枝。餘枝不作是念。彼已被斫不斫我等。其被斫者亦不作是念。我已被斫餘者不斫。二倶無想不生憎愛。善男子。菩薩摩訶薩行羼提波羅蜜時觀知一切法性。如草木墻壁瓦石等。而示現割截身體。爲教化衆生故。無憎無愛無憶想分別。善男子。是爲菩薩行羼提波羅蜜與虚空等。

如是善男子是爲八種諦察法忍能修忍辱波羅蜜多。又善男子行忍辱波羅蜜多時。若有毀罵於我。我當忍受名我忍辱。非忍辱波羅蜜多。若見罵者及以罵法。我當忍受名我忍辱。非忍辱波羅蜜多。住無諍行是音聲忍辱。非忍辱波羅蜜多。作是加行彼我倶空。思惟忍受彼我無常。思惟忍受此名施設忍辱。非忍辱波羅蜜多。善男子都不見有能行所行。譬加大娑羅林若復有人手持利斧。入彼林中斫其枝葉。彼樹終無一念之心。彼爲能斫此爲所斫不生憎愛。善男子菩薩摩訶薩。行忍辱波羅蜜多時。亦復如是無有憎愛。無能分別無所分別。是爲菩薩修行忍辱波羅蜜多猶若虚空。

rigs kyi bu brgyad po de dag ni byaṅ chub sems dpa’ rnams kyi chos la ṅes par rtog pa’i bzod pa’o || bzod pa źes bya ba ni (6) ’di dag bdag la gśe yaṅ bzod do sñam pa de ni ṅa yir ’dzin pa’i bzod pa ste | ’di ni nam mkha’ daṅ mtshuṅs pa’i bzod pa ma yin no || ’di dag gśe ba bdag gis bzod par bya’o sñam pa de ni ṅar ’dzin pa’i bzod pa ste | de ni nam mkha’ daṅ mtshuṅs pa’i bzod pa ma yin no || (7) ’di dag ni yi ge bsnor ba’o sñam pa de ni sgra daṅ skad kyi bzod pa ste | de ni nam mkha’ daṅ mtshuṅs pa’i bzod pa ma yin no || ’di yaṅ stoṅ pa bdag kyaṅ stoṅ pa’o sñam pa de ni yid la byed pa sbyor ba’i bzod pa ste | de ni nam mkha’ daṅ mtshuṅs pa’i bzod pa ma yin no || bdag (257a1) gis bzod pa bya’o sñam pa de ni rnam par rig pa’i bzod pa ste | de ni nam mkha’ daṅ mtshuṅs pa’i bzod pa ma yin no || ’di lta ste | dper na śiṅ sā la chen po’i tshal yod par la la źig ’oṅs te | śiṅ sā la bcad na de la śiṅ sā la bcad pa’i lhag (2) ma rnams ’di sñam du ’di dag ni bcad do | bdag ni ma bcad do sñam du mi sems te | de dag la rjes su chags pa yaṅ med | khoṅ khro ba yaṅ med de | mi rtog rnam par mi rtog yoṅs su mi rtog pa de bźin du || gaṅ bzod pa ni byaṅ chub sems dpa’i bzod pa nam mkha’ daṅ mtshuṅs (3) pa yoṅs su dag pa’i mchog go ||

Then, in order to clarify this point further, the Lord went on to speak these verses: (atha khalu tasyāṃ velāyāṃ imā gāthā abhāṣata)

爾時世尊説伽他曰。

de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag gsuṅs so ||

52 The knowledge of cessation (kṣayajñāna) is imperishable (akṣaya) and pure patience since the mind is cultivated without any attachment to any object.
Patience becomes the highest thought like empty space when its outside and inside (adhyātmabhāhya) are pure and it fixed anywhere.

盡智無生清淨忍　於境不染意成就
内外寂靜無所依　心淨忍辱虚空等

zad pa śes pa bzod pa mi zad gtsaṅ | yid ni yul la ma chags śin tu bsgoms ||
phyi naṅ śin tu rnam dag mi gnas pa | nam mkha’ mtshuṅs mñam (4) sems mchog bzod pa’o ||

53 This body (kāya) is just as a reflection, grass, tree, and wall, (pratibhāsatṛṇakāśṭhakuḍyasadṛśa) and thought (citta) is formless and invisible like as illusion (māyā).
This dharma is like empty space, since having no particular basis. Thus body is changeless (avikāra) and mind has no anger (apratighāta).

是身如影如草木　心形如幻無眞實
是法性空無所見　身心變異等於彼

lus ’di gzugs brñan rtsi śiṅ rtsig pa ’dra | sems kyaṅ gzugs med mi snaṅ sgyu ma ’dra ||
chos ’di lta ba’i gnas med nam mkha’ bźin | lus kyaṅ mi ’gyur yid la khro ba med ||

54 Homage (satkāra) should be beyond attachment and ill-will, it should not discriminate (vikḷp) between superior, inferior.
The religious way (yāna) which is just like the ground and threshold (indrakīla), teaches patience in order to purify living beings.

設有毀譽無喜怒　無所分別無高下
知忍如地如門閫　依教忍辱度有情

bkur sti byed la dga’ daṅ źe sdaṅ med | mtho daṅ dma’ (5) bar rnam par rtog pa med ||
theg pa gaṅ ’dra sa ltar sbyor ba bde | sems can dag par bstan ’dir bzod smra yin ||

55 Enduring the fact that all dharmas are empty since there is no life, individual self, or living being (nirjīvaniḥsvapudgalaniḥsatva), and not inconsistent with causes, conditions, and effects (hetupratyayakāryāvirodha). Such is the most true and highest exposition of patience.

雖知一切法性空　無人無我無壽命
不違因縁及造作　此忍最爲眞實行

srog med gaṅ zag bdag med sems can med | chos ’di thams cad stoṅ par gaṅ bzod ciṅ ||
rgyu daṅ rkyen daṅ byed daṅ ’gal mi byed | de ni bstan ’dir bzod mchog (6) yaṅ dag ñid ||

56 Never responding to the words of abuse, and never getting angry like the thundercloud (meghasvara) in the sky.
With a mind purified of self, seeing absolute emptiness, in this teaching I preach patience in order to purify living beings.

聞彼惡言不瞋恚　知語言性如虚空
修習身心空亦然　當淨有情修此忍

kha ṅan zer ba’i tshig thos mi gśe źiṅ | byed pa med pa nam mkha’i sprin sgra bźin ||
bdag rnam bsal yid stoṅ pa’i mchog mthoṅ de | bstan ’dir sems can gtsaṅ ma bzod smra yin ||

4. Vīrya How, son of good family, does the vigour of the bodhisatva becomes like empty space (kathaṃ kulaputra bodhisatvasya vīryaṃ gaganasamam)?

善男子。云何菩薩摩訶薩行毘梨耶波羅蜜與虚空等。

善男子云何菩薩修行精進波羅蜜多猶若虚空。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ brtson ’grus (7) nam mkha’ daṅ mtshuṅs pa yin źe na |

Son of good family, the vigour of the bodhisatva becomes like empty space when he is endowed with four qualities. What are those four? (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya vīryaṃ gaganasamaṃ bhavati | katame catvāraḥ) a) even though he strives to attain all roots of good he has the insight that all dharmas are imperfect (sarvakuśalamūleṣv ārabhamāṇo ’py apariniṣpannān sarvadharmān prajānāti); b) even though honouring and serving all Buddhas, he sees clearly the sameness of the true body of the Tathāgata (sarvabuddheṣu pūjopashānam abhisaṃskaroty api tathāgatasya dharmakāyasamatāṃ samanupaśyati). c) even though he brings living beings to maturity, he does not apprehend living beings – as they are already pure (satvān paripācayan api satvān nopalabhate satvaviśuddhatayā); d) even though embracing the true religion of all the Buddhas he never sees the dharmas free from cupidity [as real entities] (sarvabuddhasaddharmān parigṛhṇāty api na vigatarāgadharmān samanupaśyati). When the bodhisatva, the great being, is endowed with those four dharmas, son of good family, his vigour becomes like empty space (tair caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya mahāsatvasya vīryaṃ gaganasamaṃ bhavati).

善男子。菩薩成就四法行毘梨耶波羅蜜與虚空等。何謂爲四。善男子。若菩薩勤求一切善法。而知一切法自性不成就。以一切最勝供具。給侍供養諸佛世尊。然不見如來及所供侍之法。善能受持一切諸佛所説妙法。亦不見文字而可受持。亦能成就無量衆生。見衆生性即是泥洹。畢竟無生無起。善男子。是爲菩薩成就四法。行毘梨耶波羅蜜與虚空等。

若菩薩成就四法。修行精進波羅蜜多猶若虚空。云何爲四。所謂勤修善根知一切法未成就故。於諸佛所作大供養了知如來身平等故。常樂成就無量有情知諸有情無所得故。從諸佛所受持正法不見諸法所厭離故。是爲菩薩成就四法。修行精進波羅蜜多猶若虚空。

rigs kyi bu chos bźi daṅ ldan na byaṅ chub sems dpa’ sems dpa’ chen po brtson ’grus nam mkha’ daṅ mtshuṅs pa yin te | bźi gaṅ źe na || ’di lta ste | dge ba’i rtsa ba thams cad la rtsom yaṅ chos thams cad yoṅs su ma grub (257b1) par rab tu śes pa daṅ | saṅs rgyas thams cad la mchod pa daṅ rim gro bya ba mṅon par ’du byed kyaṅ de bźin gśegs pa rnams chos kyi sku mñam par yaṅ dag par rjes su mthoṅ ba daṅ | sems can yoṅs su smin par byed kyaṅ sems can rnam par dag pas sems can mi (2) dmigs pa daṅ | saṅs rgyas thams cad kyi dam pa’i chos yoṅs su ’dzin kyaṅ ’dod chags daṅ bral bar bya ba’i chos yaṅ dag par rjes su mi mthoṅ ba ste | rigs kyi bu chos bźi po de dag daṅ ldan na byaṅ chub sems dpa’ sems dpa’ chen po brtson ’grus nam mkha’ daṅ mtshuṅs (3) ba yin no ||

Son of good family, these are eight pure vigours of bodhisatvas. What are the eight? a) vigour to adorn his body (kāyālaṃkāra) but the body is not the objective support since it is distinguished (vikalpita) as a reflection (pratibimba); b) vigour to accomplish proper speech (vāgabhisaṃskāra) although the speech cannot be perceived since it is distinguished as voidness (vaśika); c) vigour to put the thought (citta) into the state of concentration (samādhi) although the thought is not the objective support since it is imagined by the true state of thought (cittadharmatā); d) vigour to attain all aspects of perfection (pāramitā) although they cannot be perceived since they are imagined by the true nature of dharma (dharmatā) which is the extinction of the continuous succession of thought (cittaparaṃparā); e) vigour to attain all dharmas that are wings of awakening (sarvabodhipakṣyadharmasamudgama) although the awakening is not perceived (na samanupaś-) since it is distinguished as the essential character (bhāvalakṣaṇa); f) vigour to purify Buddha-fields (buddhakṣetra) although the fields are not perceived since they are distinguished as empty space; g) vigour to retain all learning (sarvaśrutadhāraṇa) while regarding (samanupaśyat) the sound (śabda) as an echo (pratiśrutkā); h) vigour to accomplish all qualities of the Buddha (sarvabuddhadharma) although they are not the objective support since they are distinguished as the homogeneity of absolute reality (dharmadhātvasaṃbheda) by nature (lakṣaṇa); Son of good family, those eight are the pure vigours of the bodhisatvas.

善男子。若菩薩成就八法。能淨毘梨耶波羅蜜。何等爲八。善男子。菩薩爲淨身故。發勤精進。知身如影。不著於身。爲淨口故。發勤精進。知口語如響。不著於口。爲淨意故。發勤精進。知意如幻無所分別。不著於意。爲具足諸波羅蜜故發勤精進。知諸法無自性。因縁所攝不可戲論。爲得助菩提分法故發勤精進。覺了一切法眞實性故無所礙著。爲淨一切佛土故發勤精進。知諸國土如虚空故不恃所淨。爲得一切陀羅尼故發勤精進。知一切法無念無非念故不作二相。爲成就一切佛法故發勤精進。知諸法入一相平等故而不壞法性。善男子。是爲菩薩成就八法。能淨毘梨耶波羅蜜。

復次善男子若菩薩成就八法。能淨修行精進波羅蜜多。云何爲八。由莊嚴身勤行精進。知身如影像無所得故。由莊嚴語勤行精進。知語如露性無所得故。由莊嚴心勤行精進。得致於定知心無所得故。爲具諸波羅蜜分勤行精進。展轉修習思惟無所得故。由成就一切菩提分法勤行精進。菩提性相思惟無所得故。爲淨佛土勤行精進。知諸佛國等於虚空無所得故。爲成就一切所聞悉皆能持勤行精進。知所聞法猶如響應究竟無所得故。爲成就一切佛法故。勤行精進知諸法界平等一相。思惟無所得故。是爲菩薩成就八法。能淨修行精進波羅蜜多。

rigs kyi bu byaṅ chub sems dpa’ rnams kyi brtson ’grus yoṅs su dag pa ’di brgyad de | brgyad gaṅ źe na | ’di lta ste | brtson ’grus gaṅ gyis lus brgyan pa’i lus de gzugs brñan lta bur rig pas mi dmigs pa daṅ | brtson ’grus gaṅ gis tshig mṅon (4) par ’du byed pa’i tshig de ya ma brlar rnam par brtags te mi dmigs pa daṅ | brtson ’grus gaṅ gis sems tiṅ ṅe ’dzin gyi gnas su ’jog pa’i sems de sems kyi chos ñid kyis rnam par brtags te mi dmigs pa daṅ | brtson ’grus gaṅ gis pha rol tu phyin pa’i phyogs thams (5) cad rab tu sdud par byed kyaṅ de gcig nas gcig tu sems zad pa’i chos ñid kyis śin tu brtags te mi dmigs pa daṅ | brtson ’grus gaṅ gis byaṅ chub kyi phyogs kyi chos thams cad yaṅ dag par bsgrub kyaṅ byaṅ chub de dṅos po’i mtshan nyid du rnam par brtags te yaṅ dag (6) par rjes su mi mthoṅ ba daṅ | brtson ’grus gaṅ gis saṅs rgyas kyi źiṅ yoṅs su sbyoṅ bar byed pa’i źiṅ de yaṅ nam mkha’ daṅ mtshuṅs pas rnam par brtags te mi dmigs pa daṅ | brtson ’grus gaṅ gis thos pa thams cad ’dzin par byed pa de yaṅ sgra brag ca (7) daṅ mtshuṅs par yaṅ dag par rjes su mthoṅ ba daṅ | brtson ’grus gaṅ gis saṅs rgyas kyi chos thams cad rab tu sgrub pa de yaṅ chos kyi dbyiṅs dbyer med pa’i mtshan ñid du rnam par brtags nas mi dmigs pa ste | rigs kyi bu brgyad po de dag ni byaṅ chub (258a1) sems dpa’ rnams kyi brtson ’grus yoṅs su dag pa’o ||

Son of good family, the bodhisatvas have two types of vigour. What are these two? (dvāv imau kulaputra bodhisatvānāṃ vīrye. katamau dvau?) Namely, the vigour of application (prayogavīrya) and the vigour of determination (paricchedavīrya). The vigour of application is connected with body, speech, and thought (tatra prayogavīryaṃ kāyavākcittapratisaṃyuktam). The vigour of determination is without grasping, giving up, and its basis (utpādanotsargāvasthita). The vigour of application (prayogavīrya) which is connected with the bodhisatva’s body, speech, and thought (kāyavākcitta) cannot be perceived since it has no basis; the vigour of determination is in accordance with the sphere of all moments of existence (dharmadhātu). Thus the vigour of the bodhisatva becomes like empty space.

善男子菩薩復有二種精進。所謂加行精進限齊精進。以加行精進策身口意。修習成就一切善法。無有所住思惟無所得故。以限齊精進應住不出不入。隨順法界無所去來。則如虚空無所得故。

rigs kyi bu ’di gñis ni byaṅ chub sems dpa’ rnams kyi brtson ’grus te | gñis gaṅ źe na | ’di lta ste | sbyor ba’i brtson ’grus daṅ | yoṅs su chad pa’i brtson ’grus so || de la sbyor ba’i (2) brtson ’grus ni lus daṅ ṅag daṅ sems daṅ rab tu ldan pa’o || yoṅs su chad pa’i brtson ’grus ni len pa med pa | ’dor ba med pa gnas med pa ste | nam byaṅ chub sems dpa’ lus daṅ gaṅ daṅ sems sbyor pa’i brtson ’grus rtsa ba nas mi gnas par śin tu brtags nas mi dmigs (3) śiṅ yoṅs su chad pa’i brtson ’grus ni chos kyi dbyiṅs kyi rjes su ’jug pas rjes su ’gro ba ste | de ltar na byaṅ chub sems dpa’i brtson ’grus nam mkha’ daṅ mtshuṅs pa yin no ||

Just as empty space is immaterial (adṛśya) and develops all beings, in the same way, the vigour of the bodhisatvas is not established in any dharma and brings all beings to maturity (sarvasatvān paripācayati). Just as empty space opens up a possibility for all beings (sarvasatvāvakāśa) being placed in open space (ābhyavakāśika), in such a way, the vigour of the bodhisatvas opens a possibility for all living beings, being free from viewpoints (sarvadṛṣṭivigata) to all beings. Just as empty space raises herbs, trees, and crops (tṛṇavanaspatisaysa) without root and basis, in the same way, the vigour of the bodhisatvas generates the qualities of the Buddha (buddhadharma), not being established in the root view that the transitory collection [is a real self] (satkāyadṛṣṭimūla). Just as empty space is all-pervasive (sarvatrānugatā) while there is no transmigration of nature (asaṃkrāntilakṣaṇa), in the same way, the vigour of the bodhisatva is in accordance with all good qualities (sarvākuśaladharmānugata) while there is no transmigration of nature. Just as empty space is united in the sameness while it displays different figures, in the same way, the vigour of the bodhisatvas is connected with the sameness of all qualities for all living beings while it shows in different kinds of deeds. The bodhisatva sees clearly the sameness of different kinds of accomplishments (sādhaka) and he does not hold it in his mind, even though he has undertaken [the practice of vigour]. In such a way, the vigour of the bodhisatva becomes like empty space.

善男子。喩如虚空無有疲惓。菩薩於無量劫。發勤精進無有疲厭。亦復如是。喩如虚空悉能容受一切諸色。然此虚空無有覆障。菩薩爲容受一切衆生。發勤精進平等無礙亦得如是。喩如虚空能生一切藥草叢林。然此虚空無有住處。菩薩爲増益一切衆生諸善根故發勤精進。無所依著無有住處亦復如是。喩如虚空至一切處然無有去。菩薩發勤精進爲至一切法故。而無至無不至亦復如是。喩如虚空非色。而於中見種種色。菩薩爲一乘故發勤精進。而爲成就純至故。示諸乘差別亦復如是。喩如虚空本性清淨。不爲客塵所汚。菩薩發勤精進本性清淨。爲衆生故現受生死。不爲塵累所染亦復如是。喩如虚空性是常法。無有無常。菩薩究竟爲不斷三寶故。發勤精進亦復如是。喩如虚空。無始無終不取不捨。菩薩發勤精進。無始無終不取不捨亦復如是。

如虚空無色於諸有情成就所作。菩薩精進亦復如是。依諸佛法成就一切有情事故。如虚空含容一切色。菩薩精進含容一切有情。離一切見亦復如是。如虚空一切草木生長無根無住。菩薩精進生長一切佛法。如虚空遍一切處無所動搖。菩薩精進遍一切善法。無所動相亦復如是。如虚空等現種種色。菩薩精進等爲有情。示現修習平等思惟。皆無所得亦復如是。善男子是爲菩薩修行精進波羅蜜多猶若虚空。

ji ltar nam mkha’ gzugs med ciṅ sems can thams cad rab tu rgyu ba de bźin du byaṅ chub sems (4) dpa’ rnams kyi brtson ’grus de yaṅ chos thams cad la mi gnas śiṅ sems can thams cad yoṅs su smin par byed do || ji ltar nam mkha’ gzugs thams cad la go skabs ’byed ciṅ bla gab med pa de bźin du byaṅ chub sems dpa’ rnams kyi brtson ’grus de yaṅ sems dpa’ can thams (5) cad la go skabs ’byed ciṅ lta ba thams cad daṅ bral ba’o || ji ltar nam mkha’ las rtswa daṅ | nags tshal daṅ | lo tog skye yaṅ rtsa ba med ciṅ gnas med pa de bźin du byaṅ chub sems dpa’ rnams kyi brtson ’grus de yaṅ saṅs rgyas kyi chos thams cad skyed kyaṅ ’jig tshogs la (6) lta ba’i rtsa ba la gnas pa med do || ji ltar nam mkha’ thams cad du soṅ yaṅ ’pho ba’i mtshan ñid ma yin pa de bźin du byaṅ chub sems dpa’i brtson ’grus de yaṅ dge ba’i chos thams cad kyi rjes su soṅ yaṅ ’pho ba’i mtshan ñid ma yin no || ji ltar nam mkha’ mtshuṅs par (7) sbyor źiṅ gzugs tha dad par ston pa de bźin du byaṅ chub sems dpa’ rnams kyi brtson ’grus de sems can thams cad la chos thams cad mtshuṅs par sbyor źiṅ spyod pa sna tshogs kun du ston to || nam byaṅ chub sems dpa’ gaṅ kun du sgrub par byed pa de mñam pa ñid bas (258b1) yaṅ dag par rjes su mi mthoṅ źiṅ | gaṅ la rtsom pa de yaṅ rnam par brtags nas mi dmigs te | de ltar na byaṅ chub sems dpa’i brtson ’grus nam mkha’ daṅ mtshuṅs pa yin no ||

Then, the Lord went on to speak these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata):

善男子。精進有二種。始發精進。終成精進。菩薩以始發精進習成一切善法。以終成精進分別一切法不得自性。唯所集善根見是平等。所見平等亦非平等。善男子。喩如工匠刻作木人身相備具。所作事業皆能成辦。於作不作不生二想。菩薩爲成就莊嚴本願故。發勤精進修一切業。於作不作不生二想。去離二邊亦復如是。善男子。是爲菩薩行毘梨耶波羅蜜與虚空等。

爾時世尊説伽他曰。

de nas bcom ldan ’das kyis de’i tshes tshigs su bcad pa ’di dag gsuṅs so ||

57 After having generated the power by the strength of vigour, you should not hold your body and life (kāyajīvita) dear.
Train yourself in the practice of the awakening of the great one (māhātmya) and have an attitude of benefit to living beings.

勇猛所生精進力　無吝於身及命財
能行威徳大菩提　於諸有情恒利益

brtson ’grus (2) dag gi stobs kyis mthu bskyed nas | lus daṅ srog la’aṅ phaṅs par mi byed ciṅ ||
bdag ñid chen po byaṅ chub spyad pa spyod | sems can phan pa’i don byed phan sems pa ||

58 As long as you have accumulated conditioned states in previous existences (pūrvabhava), that long you will stay in cyclic existence, trying to arrive at the qualities of awakening (bodhiguṇa),
but you still should not get tired: do generate vigour again and again.

往昔所修功徳利　不生厭倦常修習

sṅon gyi srid par ’dus byas ci srid pa | byaṅ chub yon tan phyin ni de srid ’khor ||
de dag skyo bar (3) ’gyur ba’aṅ yoṅ med de | phyi phyir brtson ’grus dag ni rab tu skyed ||

59 Strive to release incalculable numbers of beings, to worship innumerable buddhas, to see countless Buddha-fields, and to discipline numerous evil ones (māra).

愛樂解脱諸有情　於諸如來常供養
願遊無量諸佛刹　推伏一切諸魔羅

sems can bsam mi khyab pa dgrol bar brtson | saṅs rgyas bsam mi khyab pa mchod par brtson ||
źiṅ rnams bsam gyis mi khyab blta bar brtson | bsam gyis mi khyab bdud rnams gdul bar brtson ||

60 Strive to give countless gifts, to maintain inconceivable morality (śīla), to train yourself in inconceivable patience (kṣānti), and to practice unthinkable vigour (vīrya).

常樂給施一切人　常樂護持於淨戒
常樂大慈相應念　常樂勤集諸善根

(4) sbyin pa bsam gyis mi khyab gtaṅ brab brtson | tshul khrims bsam gyis mi khyab bsruṅ bar brtson ||
bzod pa bsam gyis mi khyab bsgom par brtson | brtson ’grus bsam gyis mi khyab dge bar brtson ||

61 Strive to reflect on unthinkable meditation (dhyāna), to cultivate inconceivable insight (prajñā), to develop inconceivable friendliness (maitrī), and to achieve benefits and merits (guṇā).

思惟無量禪定心　以大智慧常觀察
無量慈心捨瞋恚　功徳利益正修行

bsam gtan bsam gyis mi khyab sems par brtson | śes (5) rab bsam gyis mi khyab bsgom par brtson ||
byams pa bsam gyis mi khyab bsgom par brtson | don daṅ yon tan sgrub pa rab tu brtson ||

62 Strive not to hold life (jīva) and body (kāya) dear, to be liberated from all afflictions (kleśa) and conflicts (kalaha), to understand emptiness (śūnyatā), liberation (vimokṣa) and selflessness (nirātmya), and [to achieve] the nature of greatness (māhātmya) which is selflessness in oneself.

於身於命無所慳　善能解脱諸煩惱
常修無我空解脱　離相無相大威徳

srog daṅ lus kyaṅ mi phaṅs brtson par byed | ñon moṅs ’thab pa kun las rnam par ’grol ||
stoṅ pa rnam thar bdag med mṅon (6) par brtson | bdag la bdag med che ba’i bdag ñid brtson ||

63 Strive for awakening (bodhi) freed from false view (darśana), and for essential nature (svabhāva) which is like an illusion (māya) and mirage (marīci).
Strive to attain non-thought (acitta), even though the thought does not exist in reality, and to teach unchanging dharmas.

永離諸見修菩提　如幻陽焔觀自性
樂説空法無思慮

lta las rnam grol byaṅ chub phyir yaṅ brtson | sgyu ma smig rgyu’i ṅo bo ñid du brtson ||
sems med sems kyaṅ sems ma yin pa thob | gyo ba med pa’i chos rnams ston par brtson ||

64 Even though engaged with all beings, he is still free from them; he always strives to recite and read,
but he transcends truth or untruth (dharmādharma) and strives for the essential nature of words and letters (śabdākṣarasvabhāva).

依世淨行讀諸經
於法無法二倶亡　不捨音聲及文字

’gro ba kun du spyod (7) ciṅ rnam par grol | bśad ciṅ klog pa la ni rtag tu brtson ||
chos daṅ chos min gñis las śin tu ’das | sgra daṅ yi ge’i ṅo bo ñid la brtson ||

65 He explains thousands of scriptures to living beings, even though the qualities of the Buddha (buddhaguṇa) are incalculable.
Even though the bad behaviour of living beings (satvacarita) is endless, the wise will always practice vigour [on their behalf].

於世常説諸經典　讃佛功徳亦無邊
有情心行既難量　智者應生大精進

’gro ba rnams la mdo sde stoṅ rnams smra | saṅs rgyas yon tan rnams ni mtha’ yaṅ med ||
sems can spyod pa (259a1) rnams la’aṅ mtha’ med de | mkhas pa de la rtag tu brtson ’grus sbyor ||

66 He should be engaged in the behaviour of the endless numbers of living beings, [even though] these dharmas never arise nor disappear (anutpādānirodha).
Not being discouraged, the wise men should practice great wave of vigour again and again and guide beings to cultivate such teachings.

悟於無量有情性　不滯於生及不生
能以無邊精進心　常習度生諸淨法

sems can spyod mtha’ med la rab tu ’jug | chos ’di rnams ni skye med ’gag med de ||
mkhas pa de dag sems kyaṅ mi źum źiṅ | phyi phyir brtson ’grus rlabs chen (2) rab bskyed de ||
’di ’dra’i chos la sems can bsgom du btsud ||

5. Dhyāna How, son of good family, does the meditation of the bodhisatva become like empty space (kathaṃ kulaputra bodhisatvasya dhyānaṃ gaganasamam)?

善男子。云何菩薩摩訶薩行禪波羅蜜與虚空等。

善男子云何菩薩修行禪定波羅蜜多猶若虚空。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ bsam gtan nam mkha’ daṅ mtshuṅs pa yin źe na |

Son of good family, the meditation of the bodhisatva becomes like the expanse of the sky when he is endowed with the four dharmas. What are those four? (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya dhyānaṃ gaganasamā bhavati | katame catvāraḥ) To wit, a) even if his thought is still during in the meditative absorption (pratisaṃlayana), he does not make it as an object of particular reflection (na samanupaśyati); b) while turning back the thought from outside, the external thought (bahirdhācitta) is still in activity, but he has no conception of it (nopalabhate); c) by the sameness of his own thoughts (svacittasamatā) he enters into concentration (samāpatti) on the universal sameness of the thoughts of all beings (sarvasatvacittasamatā); d) and that the sameness of the thoughts is the entering into concentration on the sameness of all dharmas being like an illusion; When he is endowed with those four dharmas, son of good family, the meditation of the bodhisatva becomes like the expanse of the sky (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya dhyānaṃ gaganasamaṃ bhavati).

善男子。若菩薩成就四法。行禪波羅蜜與虚空等。何等爲四。善男子。若菩薩專其内心。亦不見内心。遮縁外界諸心。亦不見外心行處。以己心平等故。知一切衆生心平等。亦不依二法心及平等思惟。法界定性無攝無亂。知一切法性無有戲論。是爲菩薩成就四法。行禪波羅蜜與虚空等。

若菩薩成就四法。修行禪定波羅蜜多猶若虚空。云何爲四。所謂安心於内内心無所見。制心於外外心無所得。由自心平等故知一切有情心亦平等。彼心及平等思惟證知皆如幻化。是爲菩薩成就四法修行禪定波羅蜜多猶若虚空。

rigs kyi bu chos bźi daṅ ldan na byaṅ chub sems dpa’ bsam gtan nam mkha’ daṅ mtshuṅs pa yin (3) te | bźi gaṅ źe na | ’di lta ste sems naṅ du yaṅ dag ’jog la naṅ du sems gnas par yaṅ yaṅ dag par rjes su mi mthoṅ ba daṅ | sems phyi rol nas kyaṅ zlog la phyi rol du sems rgyu ba yaṅ mi dmigs pa daṅ | bdag gi sems mñam pa ñid kyis sems can thams (4) cad kyi sems kyaṅ mñam pa ñid du sñoms par ’jug pa daṅ | sems mñam pa ñid de yaṅ sems sgyu ma’i chos su mñam pa ñid du sñoms par ’jug pa ste | rigs kyi bu chos bźi po de dag daṅ ldan byaṅ cub sems dpa’ bsam gtan nam mkha’ daṅ mtshuṅs pa yin no ||

Son of good family, there are eight purities of meditation of the bodhisatvas, which are like the expanse of the sky. What are these eight? (ime kulputra aṣṭaviśuddhayo bodhisatvasya dhyānaṃ gaganasamā bhavati. kathame aṣṭau?) a) while meditating, he does not meditate abiding in the parts of personality (skandha); b) while meditating, he does not meditate abiding in spheres of perception (dhātu); c) while meditating, he does not meditate abiding in fields of the senses (āyatana); d) while meditating, one he not meditate abiding in this world (loka); e) while meditating, he does not meditate abiding in the next world (paraloka); f) while meditating, he does not meditate abiding in the world of desire (kāmadhātu); g) while meditating, he does not meditate abiding in the world of form (rūpadhātu); h) while meditating, he does not meditate abiding in the world without form (ārūpyadhātu); Son of good family, those eight are the pure meditations of the bodhisatvas.

善男子。若菩薩成就八法。能淨禪波羅蜜。何等爲八。善男子。若菩薩不依諸陰修禪。不依諸界修禪。不依諸入修禪。不依三界修禪。不依現世修禪。不依後世修禪。不依道修禪。不依果修禪。是爲菩薩成就八法。能淨禪波羅蜜。喩如虚空無所依著。菩薩修禪無所依止亦復如是。喩如虚空無所愛戀。菩薩修禪離諸染著亦復如是。喩如虚空不著諸見。菩薩修禪捨離諸見亦復如是。喩如虚空無有諸慢。菩薩修禪離諸憍慢亦復如是。喩如虚空究竟無滅。菩薩修禪善入法性究竟不退亦復如是。喩如虚空不可破壞。菩薩修禪不壞本際亦復如是。喩如虚空無有變易。菩薩修禪不變如如亦復如是。喩如虚空非心離心。菩薩修禪離心意識亦復如是。

復次善男子若菩薩成就八法。能淨修行禪定波羅蜜多。云何爲八。所謂不依蘊而修禪定。不依處而修禪定。不依界而修禪定。不依現世而修禪定。不依他世而修禪定。不依欲界而修禪定。不依色界而修禪定。不依無色界而修禪定。是爲菩薩成就八法。能淨修行禪定波羅蜜多猶若虚空。

(5) rigs kyi bu byaṅ chub sems dpa’ rnams kyi bsam gtan yoṅs su dag pa ’di brgyad de | brgyad gaṅ źe na | ’di lta ste | bsam gtan byed kyaṅ phuṅ po la gnas te bsam gtan mi byed pa daṅ | bsam gtan byed kyaṅ khams la gnas te bsam gtan mi byed pa daṅ | (6) bsam gtan byed kyaṅ skye mched la gnas te bsam gtan mi byed pa daṅ | bsam gtan byed kyaṅ ’jig rten ’di la gnas te bsam gtan mi byed pa daṅ | bsam gtan byed kyaṅ ’jig rten pha rol la gnas te bsam gtan mi byed pa daṅ | bsam gtan byed kyaṅ ’dod (7) pa’i khams la gnas te bsam gtan mi byed pa daṅ | bsam gtan byed kyaṅ gzugs kyi khams la gnas te bsam gtan mi byed pa daṅ | bsam gtan byed kyaṅ gzugs med pa’i khams la gnas te bsam gtan mi byed pa ste | rigs kyi bu brgyad po de dag ni byaṅ chub (259b1) sems dpa’ rnams kyi bsam gtan yoṅs su dag pa’o ||

Furthermore, reflecting on the thought (cittanidhyapti) is the purity of meditation (dhyānaviśuddhi). What then is the true state of reflecting on the thought (tatra katamā nidhyapticittatā)? With regard to the dharma, being neither conceited nor depressed (anunnāmāvanāmatā); not to praise or blame; no change (avikāratā); no false discrimination (avikalpatā); no increasing; no diminishing; no grasping (agrahaṇatā); not getting rid of (atyāgatā); no darkness (anandhakāratā); no lightness (anābhāsatā); no thought-constructions (akalpatā); no imaginations (avikalpatā); no concepts (asaṃjñā); no mental efforts (amanaskāratā); not oneness (anekatā); not twoness; not twolessness; unmoving (aniñjya); no conceitedness (nirmāṇatā); no discursive thinking (aprapañca); no accumulation (upacaya); no decrease (apacaya); not being cultivated (abhāvanā); no fear (abhayatā); not being dependent on any characteristic or object (sarvanimittālambanāniśritā); not being dependent on the thoughts, that are [the state] of reflecting on the thought (yā cittaniśritatā sā cittanidyaptiḥ). Since reflecting on the thought (cittanidhyapti) is not distracted (na dhāvati) by [visual] forms (rūpa), knowing the eye, [visual] forms, and consciousness (cakṣūrūpavijñāna) he practices meditation purified in respect of its proper essential character (svalakṣaṇaviśuddhaṃ dhyānaṃ dhyāyati). Since reflecting on the thought (cittanidhyapti) is not distracted (na dhāvati) by sounds (śabda), knowing the ear, sound, and consciousness (śrotraśabdavijñāna) he practices meditation purified in respect of its proper essential character (svalakṣaṇaviśuddhaṃ dhyānaṃ dhyāyati). Since reflecting on the thought is not distracted (na dhāvati) by scents (gandha), knowing the nose, scents, and consciousness (ghrāṇagandhavijīāna) he practices meditation purified in respect of its proper essential character (svalakṣaṇaviśuddhaṃ dhyānaṃ dhyāyati). Since reflecting on the thought is not distracted (na dhāvati) by tastes (rasa), knowing the tongue, tastes, and consciousness (jihvārasavijīāna) he practices meditation purified in respect of its proper essential character (svalakṣaṇaviśuddhaṃ dhyānaṃ dhyāyati). Since reflecting on the thought is not distracted (na dhāvati) by tangibles (sparśa), knowing the body, tangibles, and consciousness (kāyasparśavijīāna) he practices meditation to purify one’s own nature (svalakṣaṇaviśuddhaṃ dhyānaṃ dhyāyati). Since reflecting on the thought is not distracted (na dhāvati) by dharmas (dharma), knowing the mind, dharmas, and consciousness (manasdharmavijīāna) he practices meditation to purify one’s own nature (svalakṣaṇaviśuddhaṃ dhyānaṃ dhyāyati).

善男子。菩薩以平等心修禪。非不平等心。云何心平等。若心不高不下。無求無非求。無作無非作。無分別無非分別。無行無非行。無取無捨無闇無明無知無念無非知無非念。不一不異非二非不二。無動無不動。無去無不去。無修無非修。心不縁於一切境界。是謂平等心以菩薩心平等故。不取於色。去離眼色二法。而修於禪。以心平故。不取聲香味觸法。去離意法二法。而修於禪。 . See two records above. See three records above. See four records above.

復次善男子菩薩以專注心禪定清淨。云何專注。於法名字不除不加。無變異無差別無損無益 : 無損無取無捨無暗無明無分別非不分別無想無作意。無一無二亦無無一二。無動無思無戲論。無積聚亦無無積聚。不思惟一切相。心無所住名爲專注。專注心不流散。於色眼色識遠離故自相清淨。觀行專注心不流散。於聲耳聲識遠離故自相清淨。專注心不流散。於香鼻香識遠離故自相清淨。專注心不流散。於味舌味識遠離故自相清淨。專注心不流散。於觸身觸識遠離故自相清淨。專注心不流散。於法意法識遠離故自相清淨。

gźan yaṅ ṅes par rtog pa’i sems ni bsam gtan yoṅs su dag pa ste | de la ṅes par rtog pa’i sems ñid gaṅ źe na | gaṅ chos rnams la mi mtho mi dma’ ba || mi stod mi smod pa | ’gyur ba med pa | rnam par mi rtog (2) pa | stsogs pa med pa | ’bri ba med pa | ’dzin pa med pa | gtoṅ ba med pa | mun pa med pa | snaṅ ba med pa | rtog pa med pa | rnam par rtog pa med pa | ’du śes med pa | yid la byed pa med pa | gcig pa’aṅ ma yin | gñis pa’aṅ ma yin | gñis ma yin pa’aṅ ma yin pa | (3) g-yo ba med pa | rlom sems med pa | spros pa med pa | stsogs pa med pa | bri ba med pa | sgom pa med pa | ’jigs pa med pa ste | gaṅ mtshan ma daṅ dmigs pa thams cad la mi gnas pa | gaṅ sems mi gnas pa de ni sems ṅes par rtog pa’o || sems ṅes par rtog pa (4) ni gzugs rnams la mi rgyug ste | mig daṅ gzugs daṅ rnam par śes pa rig ciṅ raṅ gi mtshan ñid rnam par dag par bsam gtan byed do || sems ṅes par rtog pa ni sgra rnams la mi rgyug ste | rna ba daṅ sgra daṅ rnam par śes pa rig ciṅ raṅ gi mtshan ñid rnam par dag par bsam (5) gtan byed do || sems ṅes par rtog pa ni dri rnams la mi rgyug ste | sna daṅ dri daṅ rnam par śes pa rig ciṅ raṅ gi mtshan ñid rnam par dag par bsam gtan byed do || sems ṅes par rtog pa ni ro rnams la mi rgyug ste | lce daṅ ro daṅ rnam par śes pa rig ciṅ raṅ gi mtshan ñid rnam (6) par dag par bsam gtan byed do || sems ṅes par rtog pa ni reg pa rnams la mi rgyug ste | lus daṅ reg pa rnam par śes pa rig ciṅ raṅ gi mtshan nid rnam par dag par bsam gtan byed do || sems ṅes par rtog pa ni chos rnams la mi rgyug ste | yid daṅ chos daṅ (7) rnam par ses pa rig ciṅ raṅ gi mtshan nid rnam par dag par bsam gtan byed do ||

Just as, son of good family (tadyathā kulaputra), empty space does not get burned in the destroying fire at the end of a Kalpa (kalpoddāha) and is not flooded in the destruction by water [at the end of an aeon] (apskandha), in such a way, the meditation of the bodhisatva does not get burned by any affliction (sarvakleśa) and is not attached to the [four] meditations, [eight] liberations, concentrations, and attainments of meditation (sarvadhyānavimokṣasamādhisamāpatti). [The meditation of bodhisatva] establishes living beings with distracted thoughts (vikṣiptacittā) in the state of concentration (samāhita). If he is in the state of concentration, but ends up in an unpleasant situation, he is not irritated (apratihata). Even thought he always manifests peacefulness (upaśānta) to noble beings (āryajana), he makes flaming efforts (dīptavīrya) in order to bring ordinary people (anāryajana) to maturity. Being in the state of sameness in concentration (samāhitasamatā), he still teaches those with irregular behaviour (asamacaryā) by means of various kinds of teachings. He does not see the irregular (asama) in terms of sameness (samatā), and he does not obstruct (virudhyate) the irregular (asama) with sameness (samatā). Since he is unobstructed (aviruddha), he is called the meditator (dhyāyin) whose thought is just like open space (gaganasamacitta), without any obstruction; he is called a meditator with great insight (mahāprajña); he is called the meditator who is not dependent on consciousness (vijñānāpratiṣṭhita). When meditation is understood in this way, then the meditation of the bodhisatva is like the expanse of open space (gaganasama), which is not dependent on anything (apratiṣṭhitadhyāna).

善男子。喩如虚空火災起時不能焚燒。水災起時不爲所漂。菩薩不爲諸煩惱火之所焚燒。不爲諸禪解脱三昧所漂。受生自無定亂。亂心衆生能令得定。自行已淨不捨精進。與平等等示現差別。 . 而不見平等及不平等二相。善能遍觀智慧眞性。其心不爲愛見所覆。於諸行中行無所著與虚空等。善男子。是爲菩薩行禪波羅蜜與虚空等。

善男子譬如虚空。於劫燒時不爲所燒。於水災時不爲所濕。如是菩薩修習禪定。不爲一切諸煩惱火之所焚燒。一切解脱等持等至。常無間雜令散動有情。安住禪定而於禪定不生愛味。於諸聖人常現寂靜。非聖人所勤成就之。常令定心住於平等。不平等者説法化導。不見平等及不平等。於等不等亦不相違。心無有礙猶如虚空。是故名爲修禪定者。亦名勝慧修禪定者。亦名不住識修禪定者。由此定故而彼菩薩。獲得如是無住禪定猶若虚空。

rigs kyi bu ’di lta ste dper na | bskal pas sreg pa na nam mkha’ mi ’tshig ciṅ | chus ’jig pa na nam mkha’ gśer bar mi ’gyur ba de bźin du | byaṅ chub sems dpa’i (260a1) bsam gtan nam mkha’ daṅ mtshuṅs pa yaṅ ñon moṅs pa thams cad kyis mi ’tshig ciṅ bsam gtan daṅ | rnam par thar pa daṅ | tiṅ ṅe ’dzin daṅ | sñoms par ’jug pa thams cad la ’aṅ ma chags pa yin no || mñam par bźag pa yaṅ yin la sems (2) rnam par g-yeṅs pa’i sems can rnams kyaṅ śin tu ’god do || mñam par bźag kyaṅ dga’ ba med la laṅs nas kyaṅ khoṅ khro ba med pa yin no || ’phags pa’i skye bo rnams la źi ba ñe bar ston kyaṅ ’phags pa ma yin pa’i skye bo rnams yoṅs su smin par bya ba’i phyir brtson (3) ’grus rab tu ’bar bar yaṅ byed do || mñam par bźag ciṅ mñam pa yaṅ yin la mi mñam par spyod pa rnams la tha dad par ston pa yaṅ rab tu ston to || mñam pa ñid kyis mi mñam pa yaṅ mi mthoṅ la | mi mñam pas mñam pa ñid daṅ ’gal bar yaṅ mi byed do || de ni (4) mi ’gal źiṅ ’gal ba med pa nam mkha’ daṅ mtshuṅs pa’i sems kyi bsam gtan pa źes bya’o || śes rab che ba’i bsam gtan pa źes bya’o || rnam par śes pa rab tu mi gnas pa’i bsam gtan pa źes bya’o || gaṅ gis bsam gtan de ltar mṅon par rtogs pa’i byaṅ (5) chub sems dpa’ de bsam gtan nam mkha’ daṅ mtshuṅs pa ste | mi gnas pa’i bsam gtan yin no ||

Then, the Lord went on to speak these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata):

爾時世尊説伽他曰。

de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag gsuṅs so ||

67 They purify the abilities of perception (indriya) by meditation, and concentrate with one-pointed mind (ekāgramanas) by recollection (smṛti).
Even though they are not dependent on anything, they still remains absorbed in sameness toward all beings (sarvajagat).

善護諸根修靜慮　常定不著於有情
等引平等度世間

bsam gtan rnams kyis dbaṅ po yoṅs su dag || dran pa rtse gcig yid ni (6) mñam par bźag ||
gnas rnams thams cad la yaṅ mi gnas śiṅ || ’gro ba kun la mñam ñid sñoms par bźag ||

68 Even though they remain in the inner and outer aspects of existence, they are not dependent on the parts of personality, fields of the senses, or spheres (skandhāyatanadhātu).
[Staying] in the transcendent sphere (vivekagocara) of tranquility (upaśānta), the wise are always in the state of concentration (samāhita).

於内於外常安住　不依於蘊及處界
遠離境界住寂靜　智者其心常在禪

naṅ daṅ phyi rol dag na gnas pa yi || phuṅ po skye mched khams la mi gnas śiṅ ||
ñe bar źi ba dben pa spyod yul te || mkhas pa de dag rtag (7) tu mñam par bźag ||

69 Since they are always concentrated in universal sameness (samatā), their minds (manas) are similar to (samasadṛśa) the sphere of the dharma (dharmadhātu).
Their thoughts are absolutely dissociated (atyantavivikta), but they still manifest it. The wise meditate on everything, but they are not attached to anything.

於等不等皆平等　達於法界無高下
見心與意皆寂靜

mñam pa ñid kyis rtag tu mñam bźag pa || chos kyi dbyiṅs daṅ mñam źiṅ mtshuṅs pa’i yid ||
śin tu dben pa’i sems kyaṅ ston byed ciṅ || mkhas pa bsam gtan kun la’aṅ mi chags so ||

70 In order to bring living beings to maturity, they teach about the end of death (cyuti) and birth (jāti).
They never give up (parijahāti) concentrating (samādhi), they are the way they are by the power of the understanding of thoughts (cittāvabodhi).

爲令世間成就故　示現諸禪及變易
彼無變易及禪定　自在心趣亦復然

’gro ba rnams kyaṅ yoṅs su smin bya’i phyir || (260b1) ’chi ’pho skye ba ’chi ba ñer ston kyaṅ ||
tiṅ ṅe ’dzin las de dag mi ñams te || de ni sems rtogs dbaṅ gis de ’dra’o ||

71 While in the state of concentration (samādhi) of the sphere without form (ārūpyadhātu), [they still practice] for the sake of the maturation (pariṇāmanā) of living beings.
Illuminating the sphere of desire (kāmadhātu), they are dependent on neither themselves nor living beings.

現境無色禪定中　示現欲界亦如是
皆爲有情成就故　彼復不著於有情

gzugs med tiṅ ṅe ’dzin kyaṅ spyod yul la || sems can rnams ni yoṅs su smin bya’i phyir ||
’dod pa’i khams su’aṅ rab tu snaṅ byed de || de dag (2) bdag daṅ sems can mi gnas so ||

72 The sphere of existence is like empty space (gagana), an illusion (māyā), a mirage (marīci), like a dream (svapna), the moon reflected in water (udakacandra), and a cloud (megha).
They, having understood the essential character of all dharmas like this, always remain in the state of concentration.

境界如空如幻化　陽炎水月夢及雲
已知禪定及世間

nam mkha’ daṅ ni mtshuṅs pa’i spyod yul te || sgyu ma daṅ yaṅ mtshuṅs śiṅ smig rgyu ’dra ||
rmi lam chu zla sprin gyi mtshan ñid du || chos rnams śes nas rtag tu mñam par bźag ||

73 In the sphere of thoughts (cittagocara) with all beings, they engage their though and consciousness in living beings.
Since their continuity of thoughs (cittasaṃtāṇa) is unobstructed (anāvaraṇa), they have insight (prajñā) also in the continuity of their own thoughts.

即轉世心成智慧　不能覆蔽於心故
則得生於自在心

’gro ba kun gyis sems kyi spyod yul du || ’gro ba rnams (3) la sems daṅ blo ’jug ciṅ ||
sems rgyud la ni sgrib pa med pa ste || raṅ gi sems kyi rgyud kyaṅ rab tu śes ||

74 By means of skill in meditation (dhyāna) and the supernormal knowledge of magical power (ṛddhyabhijñā), they go to a great number of millions of Buddha-fields (buddhakṣetra) to make offerings to innumerable Buddhas, with a mind removed from the vice of all ignorance (sarvājñānakleśa),

了達禪定及神通　遊歴遍於倶胝刹
普能供養於諸佛　無知惑障悉斷除

bsam gtan rdzu ’phrul mṅon śes mkhas pa yis || źiṅ rnams maṅ po bye bar der ’gro źiṅ ||
mi śes ñon moṅs thams cad spaṅs pa’i yid || rgyal ba bsam (4) mi khyab la mchod par byed ||

75 Having trained senses (indriya) and [attained] the tranquility of minds, they become perfected in peaceful meditation (śamatha) without any false discrimination (avikalpa).
Having made living being’s minds tranquil, they are always concentrated on the strength of insight (prajña).

諸根調伏意寂然　度奢摩他無分別
世間及意倶清淨　常恒智力寂亦然

dbaṅ po rnams ni dul źiṅ źi ba’i yid || źi gnas pha rol phyin ciṅ mi rtog pa ||
de ni ’gro ba rnams la źi ba’i yid || rtag tu ye śes stobs la mñam par bźag ||

76 Even if they are in the state of universal sameness, there is nothing to be attained because it is beyond distinguishing marks (animitta).
They who abide in the universal sameness (samatāpratiṣṭhita) are always in the state of concentration.

以無所得住平等　故名平等遍無相
若於平等無所住　是故名爲得定者

mñam pa ñid daṅ mñam pa’aṅ yoṅ med la || mñam pa ñid ces bya bar (5) mtshan med de ||
mñam ñid de la gaṅ dag rab gnas pa || de dag rtag tu mñam par bźag pa yin ||

6. Prajñā How, son of good family, does the insight of the bodhisatva become like empty space (kathaṃ kulaputra bodhisatvasya prajñāṃ gaganasamam)?

善男子。云何菩薩行般若波羅蜜與虚空等。

善男子云何菩薩修行般若波羅蜜多猶若虚空。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ śes rab nam mkha’ daṅ mtshuṅs pa yin źe na |

Son of good family, the insight of the bodhisatva becomes like the expanse of the sky when he is endowed with the four qualities. What are those four? (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya prajñā gaganasamā bhavati | katame catvāraḥ) They are, to wit, a) entering into the purity of all beings through the purity of the expanse of the sky (sarvasatvaviśuddhipraveśo gaganaviśuddhyā); b) entering into the purity of all consciousness through the purity of knowledge (sarvavijñānaviśuddhipraveśo jñānaviśuddhyā); c) entering into the purity of self and living beings, life principle, and person through the purity of sphere (ātmasatvajīvapudgalaviśuddhipraveśo dhātuviśuddhyā); d) understanding the purity of all letters through the purity of meaning (sarvākṣaraviśuddhiprativedhato ’rthaviśuddhyā); When he is endowed with those four qualities, son of good family, the insight of the bodhisatvas becomes like the expanse of the sky.

善男子。若菩薩成就四法。行般若波羅蜜與虚空等。何等爲四。善男子。若菩薩以我淨故。知衆生亦淨。以知淨故知識亦淨。以義淨故知文字亦淨。以法界淨故知一切法亦淨。 . 是爲菩薩成就四法行般若波羅蜜與虚空等。

若菩薩成就四法。修行般若波羅蜜多猶若虚空。云何爲四。所謂由虚空清淨故入一切有情清淨。由智清淨故入一切識清淨。由法界清淨故入我人有情壽者清淨。由義清淨故入一切文字清淨。是爲菩薩成就四法。修行般若波羅蜜多猶若虚空。

rigs kyi bu chos bźi daṅ ldan na byaṅ chub sems dpa’ sems (6) dpa’ chen po śes rab nam mkha’ daṅ mtshuṅs pa yin te | bźi gaṅ źe na | ’di lta ste | nam mkha’ rnam par dag pas sems can thams cad rnam par dag par ’jug pa daṅ | ye śes rnam par dag pas rnam par śes pa thams cad rnam par dag par ’jug pa daṅ | (7) chos kyi dbyiṅs rnam par dag pas bdag daṅ sems can daṅ srog daṅ gaṅ zag rnam par dag par ’jug pa daṅ | don rnam par dag pas yi ge thams cad rnam par dag par rab tu rtogs pa ste | rigs kyi bu chos bźi po de dag daṅ ldan na byaṅ chub sems dpa’ śes rab (261a1) nam mkha’ daṅ mtshuṅs pa yin no ||

Son of good family, there are eight purities of the insight of the bodhisatvas. What are the eight? (ime kulputra aṣṭaviśuddhayo bodhisatvasya prajñā gaganasamā bhavati. kathame aṣṭau) To with, a) although they attain all good qualities (sarvakuśaladharmasamudāgamata), they do not stick to the view of eternity (śāśvatadṛṣṭi); b) although they strive to get rid of all bad qualities (sarvākuśaladharmaprahāṇavīryārambha), they do not fall into the view of annihilation (uccheda); c) although they enter into dependent origination (pratītyasamutpādapraveśa), they are not contradictory (virudhyate) with the tolerance that all things are unborn (anutpattikadharmakṣānti); d) although they illuminate four kinds of special knowledge (catasraḥ pratisaṃvida), they are not attached to interpretation and eloquence (niruktipratibhāna); e) although they teach four summaries of the dharma (dharmoddāna), they never see anything (na samanupaśyanti) in impermanence, suffering, selfless, or quiescence (anityaduḥkhānātmaśānta); f) although they teach to enter into action and duties (karmakāryāvatāra), they are free from karmic result (vipāka) and also not disturbed by performing deeds (karmakāra); g) although they are established in the knowledge of teachings (dharmajñāna) which is beyond discursive thinking (niṣprapañca), they elucidate the division of words of all teachings (sarvadharmapadaprabheda); h) they attain the illumination of all teachings (sarvadharmāloka) and teach living beings about impurity and purification (saṃkleśavyavadāna). Those eight are, son of good family, the pure insights of the bodhisatvas.

善男子。若菩薩摩訶薩成就八法。能淨般若波羅蜜。何等爲八。善男子。若菩薩精勤欲斷一切不善法而不著斷見。精勤欲生一切善法而不著常見。 . 知一切有爲法皆從縁生。而不動於無生忍法。善分別説一切字句。而常平等無有言説。善能辨宣一切有爲無常苦法。於無我法界寂靜不動。能善分別諸所作業。而知一切法無業無報。善能分別垢法淨法。而知一切法性常淨。善能籌量三世諸法。而知諸法無去來今。是爲菩薩成就八法能淨般若波羅蜜。

復次善男子若菩薩成就八法。能淨修行般若波羅蜜多。云何爲八。所謂勤集一切善法不著常見。勤斷一切不善法不著斷見。知縁起法而不違於無生法忍。現四無礙解而不著於四辯。善能決擇四鄔馱南不見無常苦無我寂靜。善説業果而亦不動。於無業果住無戲論。智常顯説一切法句差別之相。善得一切淨法光明。於諸有情説於清淨及雜染法。是爲菩薩成就八法能淨修行般若波羅蜜多。

rigs kyi bu byaṅ chub sems dpa’ rnams kyi śes rab yoṅs su dag pa ni ’di brgyad de | brgyad gaṅ źe na | ’di lta ste | dge ba’i chos thams cad yaṅ dag par sgrub kyaṅ rtag par lta bar mi sbyor ba daṅ | mi dge (2) ba’i chos thams cad spoṅ bar brtson ’grus rtsom yaṅ chad par ltar bar mi ltuṅ ba daṅ | rten ciṅ ’brel par ’byuṅ ba la ’jug kyaṅ mi skye ba’i bzod pa daṅ ’gal bar mi byed pa daṅ | so so yaṅ dag par rig pa bźi śes par snaṅ yaṅ ṅes pa’i tshig gi spobs pa la mi chags pa daṅ | (3) chos kyi sdom bźi’aṅ ston la mi rtag pa daṅ | sdug bsṅal ba daṅ | bdag med pa daṅ | źi ba ñid du dṅos po yaṅ dag par rjes su mi mthoṅ ba daṅ | las daṅ bya ba la ’jug pa rab tu ston kyaṅ las byed ciṅ rnam par smin pa med pa las kyaṅ mi g-yo ba daṅ | spros pa med pa’i chos (4) śes pa la gnas pa yin yaṅ chos thams cad kyi tshig rab tu dbye ba ṅes par bstan pa rab tu ston pa daṅ | chos thams cad kyi snaṅ ba la rab tu rñed pa yin gyis kun nas ñon moṅs pa daṅ rnam par byaṅ ba yaṅ sems can rnams la rab tu ston pa ste | rigs kyi bu brgyad po de dag (5) ni byaṅ chub sems dpa’ rnams kyi śes rab yoṅs su dag pa’o ||

Son of good family, just as the expanse of the sky is not practiced nor not practiced, in the same way, the bodhisatva practices the insight being free from all practice.

善男子。喩如虚空非行無行。菩薩行般若離一切行亦復如是。

Just as the the expanse of the sky is indestructible, in the same way, the bodhisatva practices insight which cannot be broken by any demon.

喩如虚空無能破壞。菩薩行般若一切諸魔無能壞者亦復如是。

Just as the nature of the expanse of sky is always calm (upaśānta), in the same way, the bodhisatva practices insight with understanding and seeing calmness.

喩如虚空性常寂靜。菩薩行般若覺見寂靜亦復如是。

Just as the nature of the expanse of the sky is always selfless (anātman), in the same way, the bodhisatva practices insight with understanding selflessness.

喩如虚空性常無我。菩薩行般若了知無我亦復如是。

Just as the nature of the expanse of the sky is not a being (satva), in the same way, the bodhisatva practices insight being free from belief in a being (sarvasatvadṛṣṭivigata).

喩如虚空性非衆生。菩薩行般若。離一切衆生見亦復如是。

Just as the nature of the expanse of the sky is not a life principle (jīva), in the same way, the bodhisatva practices insight being free from belief in a life principle (sarvajīvadṛṣṭivigata).

喩如虚空性無有命。菩薩行般若。離一切命見亦復是。

Just as the nature of the expanse of the sky is not a person (pudgala), in the same way, the bodhisatva practices insight being free from belief in a person (sarvapudgaladṛṣṭivigata).

喩如虚空性無有人。菩薩行般若。離一切人見亦復如是。

Just as the expanse of the sky is not substantial nor insubstantial, in the same way, the bodhisatva practices insight being free from belief in substance and non-substance.

喩如虚空非物非非物。不可名字。菩薩行般若。離物非物見亦復如是。

Further, the so-called ‘insight (prajñā)’ is a word for calm (upaśāntapada) because it is free from the flame of false discrimination (vikalpa), a word for the unchanging because of the purify of own character (nirvikārapadam etat svalakṣaṇaviśuddhatvāt), a word for no thought-constructions because it has no basis (nirvikalpapadam etad anāśrayatvāt), a word for being qua being because it is according to truth (yathābhūtapadam etad yathāsamyaktvāt); a word for truth because it is unchanging (satyapadam etad avikāratvāt), a word for right because it is imperishable (samyakpadam etad avināśatvāt), a word for acute (tīkṣṇa) intellect because it removes bondages (bandhanasamudghāta), a word for contentment because it has the good qualities of the noble (tṛptipadam etad āryaguṇatvāt), a word for penetration because it is well understood (nirvedhapadam etad suparīkṣitatvāt), a word for meaning because it is ineffable (arthapadam etad abhilapyatvāt), a word for sameness because it is without difference (samapadam etad nirviśiṣṭatvāt), a word for firmness because it is indestructible (sāratāpadam etad abhedyatvāt), a word for no darkness because it is not dependent on anything (anandhakārapadam etad apratiṣṭhitatvāt), a word for diamond (vajra) because it completely pierce [all dharmas], a word for liberation because it has been done what is to be done (uttāraṇapadam etad kṛtakaraṇīyatvāt), a word for purity because it is essentially undefiled (viśuddhipadam etad prakṛtyasaṃkliṣṭatvāt), a word for no darkness (anandhakāra) because it has no conception (upalambha) of appearances, a word for non-duality because it is beyond attribution (advayapadam etad asamāropatvāt), a word for perishability (kṣaya) because it is become exhausted and purified (kṣayapadam etad atyantakạyatvāt), a word for imperishability because it is unconditioned (akạyapadam etad asaṃskṛtatvāt), a word for no conditions because it is without connection (asaṃskṛtapadam etad aprayogatvāt), a word for empty space because it is perfectly pure (gaganapadam etat suviśuddhatvāt), a word for the expanse of the sky because it is free from obstructions (gaganapadam etad anāvaraṇatvāt), a word for making things clear (uttānīkaraṇa) in every direction because it abides in abiding (sthitisthiti), a word for no concepts because it is without a proper nature (anupalambhapadam etan niḥsvabhāvatvāt), a word for knowledge because it is free from the duality of consciousness and knowledge (jñānapadam etad vijñānajñānādvayatvāt), a word for uncrushability because it has no contrary (anavamṛdyapadam etad apratipakṣatvāt), a word for no body because it is not brought into being (aśarīrapadam etad anabhinirvṛttatvāt), a word for the thorough understanding because it is [free from] the suffering which conceptually constructed (parijñāpadam etad parikalpaduḥkhatvāt), a word for getting rid of all-pervasive origin of [suffering] because it conquered all tendencies of desires (tṛṣṇānuśaya), a word for cessation (nirodha) because it is without occurrence, a word for cultivation because it is the entering into the way of non-duality (bhāvanāpadam etad advayamārgapraveśatvāt), a word for awakening because of the remarkable (prabhāvita) perfect awakening, a word for the dharma because it is free from desire (dharmapadam etad virāga). Since the light of knowledge (jñānāloka) is the entrance into such a word, and not dependent on others (aparapratyaya), it is called insight. Since it is in accordance with the sky-like teaching among all the teachings of the Buddha (nirdeśa), he accordingly does not produce thought-constructions or fiction (na kalpayati na vikalpayati) even concerning the smallest dharma. That is the perfection of insight (prajñāpāramitā) of the bodhisatva becoming like the expanse of the sky.

善男子。般若是寂靜句義無微覺故。是不作句義自相淨故。是無變句義無行相故。是眞實句義不發動故。是不誑句義無有異故。是了達句義入一相故。是通明句義斷習氣故。是滿足句義無欲求故。是通達句義能正見故。是第一句義無所得故。是平等句義無高無下故。是牢固句義不可壞故。是不動句義無所依故。是金剛句義不可摧故。是已度句義所作辦故。是眞淨句義本性淨故。是無闇句義不恃明故。是無二句義不積聚故。是盡句義究竟盡相故。是無盡句義無爲相故。是無爲句義離生滅故。是虚空句義無障礙故。是無所有句義眞清淨故。是無處句義無行跡故。是無樔窟句義無所猗故。是智句義無識別故。是無降伏句義無群匹故。是無體句義不受形故。是知見句義知苦不生故。是斷句義知集無和合故。是滅句義究竟無生故。是道句義無二覺故。是覺句義覺平等故。是法句義究竟不變故。善男子。此般若不從他得。自證知見如性行故。知一切文字句義其猶如響。於諸言音隨應而報。其辯不斷。亦不執著文字言語。菩薩摩訶薩。如是能於一切言説中善能報答。知諸音聲言説如響。解不可得故。不生執著亦不戲論。善男子。是爲菩薩行般若波羅蜜與虚空等。

善男子當知般若是清淨句能摧惡覺故。是無變異句自相清淨故。是無分別句無可限齊故。是如實句性眞實故。是諦句無動瑤故。是誠實句無虚誑故。是聰慧句解諸縛故。是滿足句聖者功徳故。是通達句善能觀察故。是第一義句無所言説故。是平等句無差別故。是堅牢句不可壞故。是不動句無所依故。是金剛句能穿鑿故。是濟度句所作已辦故。是清淨句性無染故。是無暗句明無所得故。是無二句無有建立故。是盡句究竟盡滅故。是無盡句無爲常住故。是無爲句非生滅所攝故。是空句最清淨故。是虚空句無障礙故。是虚空道句無行迹故。是無所得句自性無故。是智句智識無二故。是無推句離對治故。是無身句無轉易故。是苦遍知句離遍計苦故。是集斷句害貪欲故。是證滅句究竟無生故。是修道句入無二道故。是佛陀句能生正覺故。是達摩句究竟離欲故。善男子。此般若不從他如是等類句義差別。智慧光明不屬於他。於所説法隨入少分。都無分別及所分別。是名修行般若波羅蜜多猶若虚空。

yaṅ śes rab ces bya ba ’di ni rnam par rtog pa kun nas ’bar ba med pa’i phyir ñe bar źi ba’i tshig go || raṅ gi mtshan ñid kyis rnam par dag pa’i phyir ’di ni mi ’gyur ba’i tshig go || gnas med pa’i phyir ’di (6) ni rnam par mi rtog pa’i tshig go || yaṅ dag pa ñid ji lta ba’i phyir ’di ni ji lta ba bźin gyi tshig go || ’gyur ba ma yin pa’i phyir ’di ni bden pa’i tshig go || ma ruṅ bar mi ’gyur ba’i phyir ’di ni yaṅ dag pa’i tshig go || bciṅs pa yaṅ dag par bcom pa’i phyir ’di ni yid rno (7) ba’i tshig go || ’phags pa’i yon tan gyi phyir ’di ni ṅoms pa’i tshig go || śin tu brtags pa’i phyir ’di ni ṅes par ’byed pa’i tshig go || brjod du med pa’i phyir ’di ni don gyi tshig go || khyad par med pa’i phyir ’di ni mtshuṅs pa’i tshig go || mi śigs pa’i phyir ’di ni (261b1) sñiṅ po’i tshig go || mi gnas pa’i phyir ’di ni mun pa med pa’i tshig go || rab tu ’bigs pa’i phyir ’di ni rdo rje’i tshig go || byed pa byas pa’i phyir ’di ni sgrol ba’i tshig go || raṅ bźin gyis kun nas ñon moṅs pa med pa’i phyir ’di ni rnam par dag pa’i tshig go || snaṅ ba mi (2) dmigs pa’i phyir ’di ni mun pa med pa’i tshig go || sgro btags pa med pa’i phyir ’di ni gñis su med pa’i tshig go || śin tu zad ciṅ byaṅ ba’i phyir ’di ni zad pa’i tshig go || ’dus ma byas pa’i phyir ’di ni mi zad pa’i tshig go || sbyor ba med pa’i phyir ’di ni ’dus ma byas kyi tshig go || (3) śin tu rnam par dag pa’i phyir ’di ni nam mkha’i tshig go || sgrib pa med pa’i phyir ’di ni nam mkha’i tshig go || gnas pa’i gnas kyi phyir ’di ni kun nas gsal byed kyi tshig go || ṅo bo ñid med pa’i phyir ’di ni mi dmigs pa’i tshig go || rnam par śes pa daṅ ye śes (4) gñis su med pa’i phyir ’di ni ye śes kyi tshig go || gñen po med pa’i phyir ’di ni mi rdzi ba’i tshig go || mṅon par ma grub pa’i phyir ’di ni lus med pa’i tshig go || kun du rtog pa’i sdug bsṅal gyi phyir ’di ni yoṅs su śes pa’i tshig go || sred pa’i bag la ñal (5) yaṅ dag pa bcom pa’i phyir ’di ni kun ’byuṅ ba spaṅs pa’i tshig go || rab tu ma byuṅ ba’i phyir ’di ni ’gog pa’i tshig go || gñis su med pa’i lam la rab tu ’jug pa’i phyir ’di ni bsgom pa’i tshig go || rdzogs pa’i saṅs rgyas par rab tu phye ba’i phyir ’di ni saṅs (6) rgyas pa’i tshig go || rab tu ’dod chags daṅ bral ba’i phyir ’di ni chos kyi tshig ste | gaṅ de lta bu’i tshig la ’jug pa’i ye śes snaṅ ba gźan gyi driṅ la mi ’jog pa’i phyir ’di ni śes rab ces bya’o || gaṅ ṅes par bstan pa thams cad la nam mkha’ daṅ mtshuṅs pa rab bstan (7) pa’i rjes su ’gro ste | rjes su ’gro bas chos chuṅ du la yaṅ mi rtog rnam par mi rtog pa ’di ni byaṅ chub sems dpa’i śes rab kyi pha rol tu phyin pa nam mkha’ daṅ mtshuṅs pa’o ||

Then, the Lord went on to speak these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata):

爾時世尊。欲重明此義。而説偈言。

爾時世尊説伽他曰。

de nas bcom ldan ’das kyis de’i tshe tshigs su bcad sa ’di dag gsuṅs so ||

77 Insight cuts off wrong views (darśana), darkness (andhakāra) and vices (kleśa), removes the defilement of habitual tendency (vāsanakleśa), reveals (nidṛś-) causes, conditions, effects (hetupratyayakiryā), and eliminates all extremes (sarvānta).

離著而行施　普及適衆性
終已無礙心　亦不生分別
我淨故施淨　施淨故願淨
願淨菩提淨　道淨一切淨
無我我所想　離愛及諸見
捨除彼我相　施心如虚空
去離諸想施　無有望報心
捨嫉妬心結　施心如虚空
空非色無猗　無受想分別
亦無行及識　施時心亦然
如空益一切　始終無窮盡
解法施無盡　利益一切衆
如化人相施　不望所施報
慧者施亦爾　終不望其報
以慧斷結習　方便不捨衆
不見結及衆　如是施如空
知身如鏡像　知聲猶如響
知心如幻化　法性如虚空
不捨勝菩提　不求於二乘
於過去諸佛　常敬愼護戒
不捨本願故　能於諸趣中
善成就本願　攝意護淨戒
如空無悕望　無熱惱高下
無濁無變易　淨戒者亦爾
如空受一切　水月不持戒
護戒者如是　淨戒如虚空
罵打瞋怒等　忍力故不瞋
無我及彼見　以去離二想
内純至善淨　外行亦清淨
純至故無瞋　順如法能忍
離諸見忍空　捨覺而離想
無願無悕望　捨諸行所取
無愛如虚空　不戲不懷恨
無戲不求報　無漏忍者爾
無忍無罵者　彼人聲如響
非是及無常　無如是戲論
彼愚及我智　無生而示生
雖如是分別　猶修無生忍
如斫娑羅枝　餘枝不分別
斷身無分別　此忍淨如空
勤修無所依　供佛無佛想
持法不著文　度衆無衆想
淨身淨法身　淨口無言説
淨心無意行　具諸波羅蜜
具助菩提法　淨土如虚空
成就辯總持　求如是佛法
如空受無惓　故能生叢林
遍至無形色　精進亦如空
常淨如虚空　無始亦無終
人精進亦爾　無始無終成
如機關木人　所作無分別
行者無二想　其進如虚空
知止住内心　攝外境界心
自心彼心等　依止無心禪
諸法性常空　以無漏智知
不依陰界入　亦不依三界
不依於三界　不依界道果
如空常無依　修禪者亦爾
空無愛見慢　修禪者亦爾
空無退壞變　修禪者亦爾
平等寂解脱　智者不縁界
無結無禪等　是故禪如空
我淨衆生淨　智淨識亦淨
義淨文字淨　法淨界亦淨
斷不善及習　大士集諸善
知有無縁生　無生不著滅
善分別文字　説無常苦法
示現受業報　言有垢及淨
知法性常淨　而籌量三世
空無行非行　慧無行亦爾
如空無能壞　無我人壽者
非物非無物　拔斷二邊見
知句假不染　不變眞實句
滿足通達句　達義慧等句
等不動牢句　金剛度淨句
明盡無盡句　無爲虚空句
處樔識別句　降伏體智句
斷集滅道句　法覺智慧句
如響隨聲應　無盡辯亦爾
説法無所依　此慧淨如空
大方等大集經卷第十四

明慧能斷煩惱習　示現作業及因縁

(262a1) śes rab lta daṅ mun pa ñon moṅs gcod || rab tu bag chags ñon moṅs rab bsal ciṅ ||
rgyu daṅ rkyen daṅ byed pa ṅes par ston || mtha’ rnams thams cad yoṅs su gcod par byed ||

78 Insight is not dependent on self, living beings, individual, and life principle (ātmasatvapudgalajīva), makes [living beings] free from existence and non-existence (bhāvābhāva), and teaches them to practice the perfection of insight (prajñāpāramitā).

不依我見及有情　不住壽者并人相
於我無我二倶離　顯説般若到眞源

bdag daṅ sems can la yaṅ mi gnas śiṅ || gaṅ zag (2) srog la’aṅ rtag tu gnas pa med ||
dṅos daṅ dṅos med gñis las thar byed de || śes rab pha rol ’gro bar rab tu bstan ||

79 Insight is free from vices (kleśa) because it conquers the Evil Ones (māra); it saves [living beings] out of the stream (augha) and releases them; it creates knowledge (jñāna) and related behaviour; and it reveals the highest happiness of liberation (mokṣa).

般若能推於所有　般若能度於瀑流
般若能作清淨因　般若能安勝解脱

śes rab bdud las rgyal te ñon moṅs med || śes rab chu bo las bsgral rab tu sgrol ||
śes rab ye śes byed ciṅ rnam par spyod || (3) śes rab thar pa bde ba’i mchog kyaṅ ston ||

80 Insight purifies the root of hinderance (āvaraṇamūla); it is the mark of knowledge (parijñā) about the part of personality and spheres (skandhadhātu); it is the liberation from its characteristics since there is no distinction between a characteristic and something to be characterized (lakṣaṇalakṣya). By attaining the insight, he is adorned in the three realms.

淨慧能離諸纒蓋　於蘊處界悉遍知
明慧照曜三界空　於能所相皆解脱

śes rab kyis ni bsgribs pa’i rtsa ba sbyoṅ || phuṅ po khams ni yoṅs su śes pa’i mtshan ||
mtshan daṅ mtshan gźi mtshuṅs mtshan grol byed pa || śes rab thob pa srid pa gsum na mdzes ||

81 Pure behaviour (pariśuddhacaryā) is called insight (prajñeti), and therefore it is a behaviour not sullied (sarvalokānupalipta) by anything in the world. [If] he practice to understand the practice of [insight], he who has pure insight will be adorned.

修行般若令清淨　一切世間無所著
通達能行般若行　常修淨慧照眞空

yoṅs su dag spyod (4) śes rab ces bya ste || ’jig rten thams cad kyis ni mi gos spyod ||
spyad pa spyod pa rab tu rtogs par spyod || śes rab dag pa’i mi ni rnam par mdzes ||

82 The dharma is taught in order to purify the five kinds of sight (pañcacakṣur), to illuminate the five kinds of abilities (pañcendriya), to eliminate the five states of existence (pañcagati), and to makes the five aggregates disappear (pañcaskandha).

五眼清淨五根明　能除五趣淨五蘊

mig lṅa dag ni yoṅs su dag byed ciṅ || dbaṅ po lṅa ni yoṅs su snaṅ bar byed ||
’gro ba lṅa rnams rab tu gcod (5) par byed || phuṅ po lṅa ni zad phyir chos ston to ||

83 It is not dependent on this side nor that side, but established in the sphere of all moments of existence (dharmadhātuḥ), same as the sameness of the sky (āntarīkṣa), and it exalts a being in accordance with the knowledge of the Buddha (buddhajñāna).

至於彼岸常安住　入於法界亦復然
平等猶若大虚空　高廣善順於佛智

pha rol tshu rol rtag tu mi gnas śiṅ || chos kyi dbyiṅs gnas gnas la śin tu gnas ||
bar snaṅ daṅ ni mtshuṅs mñam ’dra ba ste || saṅs rgyas ye śes rjes su mthun źig ’phags ||

84 It teaches the way of entering into immortality (amṛta) where all the noble ones have gone, which is free from the duality of gain and loss (alābhalābha), but still does not construct thought-constructions belonging to the middle way of logical proposition (madhyakalpana).

於得無得二倶離　能示中道甘露門
隨順聖人之所行　善能分別無分別

rñed daṅ ma rñed gñi ga’i mtha’ (6) las grol || dbus la rtog pa kun rtog mi rtog pa ||
gaṅ rnams ’phags pa thams cad soṅ ba yi || ’chi ba med pa’i lam du ’jug pa ston ||

85 Having thought suffering (duḥkha), in this manner, it gets rid of craving (tṛṣṇā). Having shown ways, it declares its extinction (nirodha).
It enters into the insight (prajñā) to understand truth (satya), thereby cuts off the past (pūrvānta).

能知苦集斷貪愛　修道示滅顯無爲
成就實智慧光明　故了三世無來去

sdug bsṅal śes śiṅ de bźin sred pa spaṅs || lam rnams ston ciṅ ’gog pa’aṅ rab tu ’chad ||
bden pa śes (7) par śes rab ’di ’jug ste || des ni sṅon gyi mtha’ yaṅ rab tu bcad ||

86 All fields of perception (sarvakṣetra) are not being like fields of perception. All moments of existence (sarvadharma) are distinct from (pravivikta) being like any moments of existence. All beings (sarvasatva) are same as beings without the self (anātma). The insight investigating with intelligence knows this.

於諸刹土皆平等　諸法寂靜等亦然
了諸有情無我人　是則眞修智慧者

źiṅ rnams thams cad źiṅ mtshuṅs źiṅ ma yin || chos rnams thams cad chos mtshuṅs rab tu dben ||
sems can thams cad bdag med sems can mtshuṅs || śes rab blos dbyod pas ni (262b1) ’di śes so ||

7. Puṇya How then, son of good family, does the merit of bodhisatvas become like the expanse of the sky (tatra kulaputra katamo bodhisatvānāṃ puṇyaṃ gaganasamam)? The qualities of the Buddha (buddhadharma) are just like the expanse of the sky, and their potential, the thought of awakening (bodhicittabīja), is also like the expanse of the sky. Because, son of good family, although he accumulates the merit of bodhisatva, he never forgets the thought of awakening (bodhicittāvirahita), and collecting the roots of good (kuśalamūla), he transforms (pariṇāmayati) those accumulations into omniscience (sarvajñātā), and thus establish them (pratiṣṭhita) in being like the immeasurable expanse of the sky. The bodhisatva should think thus: “I will accumulate (abhisaṃkaromi) immeasurable merits in the same way as the expanse the sky is immeasurable.” Since the effort is endless (apramāṇārambha), it increases into an immeasurable good (apramāṇārtha). Here the bodhisatva should strive (yogaḥ karaṇīyaḥ) for immeasurable accumulations of merit (aprameyapuṇyasaṃbhāra);

大方等大集經卷第十五
北涼天竺三藏曇無讖譯
虚空藏菩薩品第八之二
佛復告虚空藏言。佛復告虚空藏言。善男子。何謂菩薩行功徳與虚空等者。若菩薩聞佛無量法廣大如虚空故。發薩婆若心彼作是念。如薩婆若無量。佛無量。自在覺無量。於如是無量中。生無量欲精進不放逸行。

善男子云何菩薩修行福徳猶若虚空。善男子一切法性猶如虚空。以菩提心而爲種子。所修福聚皆不捨離於菩提心。積集善根而皆迴向薩婆若海。由是獲得無量福徳皆如虚空。善男子菩薩應當發如是心。虚空無量故。感招福聚亦復無量。何以故由意無量故福亦無量。菩薩於彼應作是觀。

rigs kyi bu de la byaṅ chub sems dpa’ rnams kyi bsod nams nam mkha’ daṅ mtshuṅs pa gaṅ źe na | rigs kyi bu saṅs rgyas kyi chos ni nam mkha’ daṅ mtshuṅs te | de dag gi byaṅ chub kyi sems kyi sa bon de yaṅ nam mkha’ daṅ mtshuṅs so || rigs (2) kyi bu byaṅ chub sems dpa’i bsod nams ji sñed mṅon par ’du byed pa de yaṅ byaṅ chub kyi sems daṅ mi ’bral te dge ba’i rtsa ba bsags śiṅ bsags pa de dag kyaṅ thams cad mkhyen pa ñid du sṅo bar byed ciṅ de dag thams cad kyaṅ nam mkha’ daṅ mtshuṅs par (3) tshad med par rab tu gnas so || de la byaṅ chub sems dpas ’di ltar nam mkha’ tshad med pa’i phyir bdag gis bsod nams tshad med pa mṅon par ’du bya’o sñam du sems bskyed par bya’o || de ci’i phyir źe na | tshad med par brtsams pas tshad med pa’i don ’phel ba yin (4) te | de la byaṅ chub sems dpas bsod nams kyi tshogs tshad med pa la brtson par bya’o ||

Through these ten immeasurables (daśāpramāṇa), son of good family, the bodhisatva completes (paripūrayati) the accumulations of merit (puṇyasaṃbhāra). What are these ten (katame daśa)? a) completion (paripūraṇā) of the immeasurable ornaments for the body (kāyālaṃkāra) by fulfilling the characteristics of a great man and the marks of beauty (lakṣaṇānuvyañjanaparipūraṇa); b) completion of the immeasurable ornaments of speech (vāgālaṃkāra) by purifying his sphere of speech (svaramaṇḍala) so it is in accordance with all beings (sarvasatvānugatasvaramaṇḍalaviśuddhi); c) completion of the immeasurable ornaments for thought (cittālaṃkāra) in accordance with the thought of all beings (sarvasatvacittānuvartanatā); d) completion of the immeasurable maturation (pariṇāmanā) of living beings through immeasurable behaviour (īryāpatha) of practice and knowledge; e) completion of the immeasurable purity of Buddha-fields (buddhakṣetra) through immeasurable forms (ākāra); f) completion of the immeasurable behaviour of the Buddha (buddheryāpatha) by infinitely reflecting (nidhyāna) and pondering on the thought of merits; g) completion of the immeasurable embellishment of the place of awakening (bodhimaṇḍālaṃkāra) through all practices (sarvacaryā) with all arrangements of the ornaments (sarvālaṃkāravyūha); h) completion of the immeasurable enjoyment (paribhoga) of the circle of hair between the eyebrows (ūrṇa) by accumulating endless offerings (anantayajña); i) completion of the immeasurable, invisible crown of the head (anavalokitamūrdha) by serving teachers (guru) with endless homage and conquering pride (nihatamāna); j) completion of the immeasurable unfailing courage (amoghavikrānti) by adequately grasping (pradakṣiṇagraha) the coming and going (āgatigati) without deception or guile (māyāśāṭhya); Through those ten immeasurables (daśāpramāṇa), son of good family, the bodhisatva accumulates the collection of merit (puṇyasaṃbhāra). Furthermore, son of good family, when the thought of the bodhisatva becomes like open space, all his undertakings (sarvārambha) are infinitely established everywhere since open space is infinite, and thus it is called merit like open space (gaganasamapuṇya).

爲佛道故當行無量菩薩所行之法。所以者何。如諸佛無量功徳莊嚴身故。我亦爲莊嚴其身。應成就無量善根。如諸佛無量功徳。莊嚴口莊嚴意。莊嚴道場莊嚴佛土故。我亦當莊嚴口意道場佛土。應成就無量善根。我當教化無量衆生。爲成就善根。我於無量生死中。爲成就善根故不生厭惓。諸佛世尊。有無量國土。無量智慧。無量神通。彼諸衆生。無量行。無量心。無量諸根差別。於生死中受無量苦惱聚。起諸煩惱。我爲入無量諸佛法。爲捨無量衆生所行諸根生死苦惱聚故。成就無量善根。菩薩以如是正觀之心。所作功徳與諸波羅蜜相應。與四攝法相應。與四無量心相應。與助菩提法相應。成就衆生受持正法。恭敬供養諸佛世尊。及淨菩薩所行相應法。如是等所作無量功徳與虚空等。以衆生性無量故。佛智慧無量故。法界無量故。所修亦無量。如虚空衆生性。佛智慧法界無處不至。一切衆生皆得蒙益。菩薩所作功徳亦復如是。至一切處利益衆生。以無依著故。以願方便力故。善男子。菩薩能如是行功徳與虚空等

善男子復有十種無量莊嚴。菩薩應滿如是福聚。云何爲十。所謂無量身莊嚴相好圓滿故。無量語莊嚴隨説法輪皆清淨故。無量心莊嚴通達一切有情心故。無量行身莊嚴成熟無量諸有情故。無量行相莊嚴淨無量佛刹故。無量福徳禪定精進莊嚴成滿無量佛威儀故。無量大菩提場莊嚴應滿一切相及行故。無量無遮施會莊嚴成滿無量佛毫相故。無量恭敬無我莊嚴成滿如來無見頂相故。無量無間定心莊嚴成滿無量無諂曲心順淨意故。善男子是爲十種無量莊嚴。菩薩若能如是發廣大心猶如虚空。所獲福徳如虚空故。

rigs kyi bu tshad med pa bcu po ’di dag ni gaṅ byaṅ chub sems dpas bsod nams kyi tshogs kyis yoṅs su rdzogs par bya ba ste | bcu gaṅ źe na | ’di lta ste | mtshan daṅ dpe (5) byad bzaṅ po yoṅs su rdzogs pas lus kyi rgyan tshad med pa yoṅs su rdzogs par bya ba daṅ | sems can thams cad kyi rjes su soṅ ba’i dbyaṅs kyi dkyil ’khor rnam par dag pas ṅag gi rgyan tshad med pa yoṅs su rdzogs par bya ba daṅ | sems can thams cad kyi (6) sems kyi rjes su ’jug pas sems kyi rgyan tshad med pa yoṅs su rdzogs par bya ba daṅ || spyod pa daṅ ye śes daṅ spyod lam tshad med pas sems can yoṅs su smin par bya ba tshad med pa yoṅs su rdzogs par bya ba daṅ | rnam pa tshad med pa rnams kyis saṅs rgyas kyi (7) źiṅ yoṅs su dag pa tshad med pa la yoṅs su rdzogs par bya ba daṅ | bsod nams daṅ sems ṅes par rtog pa daṅ dpyod pa tshad med pas saṅs rgyas kyi spyod lam tshad med pa yoṅs su rdzogs par bya ba daṅ | rgyan bkod pa thams cad daṅ spyod pa thams cad kyis byaṅ chub (263a1) kyi sñiṅ po’i rgyan tshad med pa yoṅs su rdzogs par bya ba daṅ | gtan pa med pa’i mchod sbyin yoṅs su rdzogs pas mdzod spu yoṅs su spyad pa tshad med pa yoṅs su rdzogs par bya ba daṅ | bla ma la rim gro byed ciṅ ’dud pa tshad med pa daṅ ṅa rgyal bcom pa tshad (2) med pas dbu’i gtsug tor spyi gtsug bltar mi mthoṅ ba tshad med pa yoṅs su rdzogs par bya ba daṅ | sgyu daṅ g-yo med par ’oṅ ba daṅ ’gro ba daṅ ’thun par ’dzin pas don yod par rnam par gnon pa tshad med pa yoṅ su rdzogs par bya ba ste | rigs kyi bu tshad med pa bcu po de (3) dag ni gaṅ byaṅ chub sems dpas bsod nams kyi tshogs kyis yoṅs su rdzogs par bya ba’o || gźan yaṅ rigs kyi bu nam byaṅ chub sems dpa’ sems nam mkha’ daṅ mtshuṅs par gyur ba de nam mkha’ tshad med pas de’i rtsom pa thams cad kyaṅ tshad med par kun du gnas (4) te | de bas na bsod nams nam mkha’ daṅ mtshuṅs źes bya’o ||

8. Jñāna

Son of good family, how does the knowledge of the bodhisatva becomes like open space (kathaṃ kulaputra bodhisatvasya jñānaṃ gaganasamam)? Having pervaded the thoughts of all beings (sarvasatvacitta) by knowledge (jñāna), he knows the impassioned thought of all beings truly as it is, as an impassioned thought (sarvasatvacittaṃ sarāgaṃ cittam api sarāgaṃ cittaṃ yathābhūtaṃ prajānāti); he knows the thought full of aversion truly as it is, as a thought full of aversion (sadoṣaṃ cittam api sadoṣaṃ cittaṃ yathābhūtaṃ prajānāti); he knows the thought full of bewilderment truly as it is, as a thought full of bewilderment (samohaṃ cittam api samohaṃ cittaṃ yathābhūtaṃ prajānāti); he knows the thought full of impurity truly as it is, as a thought full of impurity (sopakleśaṃ cittaṃ api sopakleśaṃ cittaṃ yathābhūtaṃ prajānāti); he never deviates from (avicalita) the nature of all moments of existence (dharmāprakṛti) which is without desire (rāga), and teaches religion for other beings (parasatvapudgala) so that they overcome their desire; he never deviates from the nature of all moments of existence which is without aversion (dveṣa), and teaches religion for other beings so that they overcome their aversion; he never deviates from the nature of all moments of existence which is without bewilderment (moha), and teaches religion for other beings so that they overcome their bewilderment; he never deviates from the nature of all moments of existence which is without impurity (upakleśa), and teaches religion for other beings so that they overcome their impurity; he teaches religion in order to purify the vices of desire, aversion, and bewilderment (rāgadveṣamohakleśa); he never looks down on the thought of desire, aversion, bewilderment, and impurity (rāgadveṣamohopakleśa); and he also never looks up to the thought free from desire, aversion, bewilderment, and impurity. Why is that? Because bodhisatva understands the sphere of all moments of existence (dharmadhātu) from the viewpoint of non-duality (advaya), in the way that the sphere of all moments of existence is the same as the sphere of desire (rāgadhātu); the sphere of all moments of existence is the sphere of aversion (dveṣadhātu); the sphere of all moments of existence is the sphere of bewilderment (mohadhātu); the sphere of all moments of existence is the sphere of vices (kleśadhātu). For that reason, since all moments of existence are called the gathering of the sphere of all moments of existence (dharmadhātusamavasaraṇa), there is no going or no not-going in the sphere of all moments of existence; and since all moments of existence belong to the sphere of all moments of existence (dharmadhātvanugata), he who knows the sphere of self (ātmadhātu) also knows the sphere of all moments of existence. Thus the sphere of all moments of existence and the sphere of self are not two (advaya). Why is that? Because the self is pure (ātmaviśuddhi), the sphere of all moments of existence is also pure (dharmadhātuviśuddhi). In that way all moments of existence are pure, and this purity is illumination; the illumination is without any upper cover (ābhyavakāśika); where there is no upper cover (ābhyavakāśika), there is no space (avakāśa) for any distinguishing marks (nimitta); where there are no distinguishing marks (animitta) there is no basis at all, and being without any basis is the same as open space. In that way he is in accordance with knowledge, and because of the knowledge, he is also in accordance with all moments of existence. That is the knowledge of the bodhisatva becoming like open space.

善男子。云何菩薩行智與虚空等者。若菩薩從善知識得聞法已。善順思惟所作諸行終不放逸。修少境界想已受無量想。受無量想已得如是智明。得是智明已得陰方便智。得界方便智。得入方便智。得諦方便智。得十二因縁方便智。知衆生垢亦知垢性。知衆生淨亦知淨性。所謂衆生有染心。如實知有染心無染心。如實知無染心有恚心。如實知有恚心無恚心。如實知無恚心有癡心。如實知有癡心無癡心。如實知無癡心有諸煩惱心。如實知有諸煩惱心無諸煩惱心。如實知無諸煩惱心。彼菩薩不見有垢心爲卑無垢心爲勝。所以者何。以菩薩入不二性清淨法門智故。如法性我性亦爾。如我性無我性亦爾。如無我性諸法亦爾。性清淨故。若入一切諸法性清淨者。則不求諸法有垢有淨。亦不見諸法文字相貌。不受不著故。亦不見諸法障礙蓋纒及不障礙蓋纒。喩如虚空無心意識。菩薩亦復如是。離心意識。知諸法性與虚空等。智行無礙過諸礙故。善男子。是爲菩薩行智與虚空等。

善男子云何菩薩修行智慧猶如虚空。若菩薩遍縁一切有情。有欲心無欲心如實知。有瞋心無瞋心如實知。有癡心無癡心如實知。有雜染心無雜染心如實知。自既離欲。復能爲他補特伽羅説調伏欲法。自既離瞋。復能爲他補特伽羅説調伏瞋法。自既離癡。復能爲他補特伽羅説調伏癡法自離雜染。復能爲他説調伏一切諸煩惱法。不見有貪瞋癡煩惱者爲下劣心。離貪瞋癡煩惱者爲勝上心。何以故以彼菩薩。於不二法界清淨法門以證知故。如是法界即貪瞋癡界。如是法界即離染界。是故法界與一切法互相渉入。法界即法。法即法界無所不遍。若知我界即知法界。法界我界無有二故。所以者何我清淨故法界清淨。如是一切法清淨故。離於一切相無相故。無所安立。離於一切相無相故。無所安立。離於一切相無相故。無所安立。猶如虚空名無礙智由無礙智了一切法無所障礙。是爲菩薩修行智慧猶如虚空。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ ye śes nam mkha’ daṅ mtshuṅs pa yin źe na | gaṅ sems can thams cad kyi sems la ye śes des khyab par byed ciṅ | sems can thams cad kyi sems (5) ’dod chags daṅ bcas pa’i sems kyaṅ ’dod chags daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so || źe sdaṅ daṅ bcas pa’i sems kyaṅ źe sdaṅ daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so || gti mug daṅ bcas pa’i (6) sems kyaṅ gti mug daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so || ñe ba’i ñon moṅs pa daṅ bcas pa’i sems kyaṅ des ñe ba’i ñon moṅs pa daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so || des bdag ’dod chags (7) med pa’i chos kyi raṅ bźin las ma g-yos par sems can gźan rnams daṅ gaṅ zag gźan dag la ’dod chags ’dul ba’i phyir chos ’chad do || des bdag ñid źe sdaṅ med pa’i chos kyi raṅ bźin las ma g-yos par sems can gźan rnams daṅ gaṅ zag gźan dag la (263b1) źe sdaṅ ’dul ba’i phyir chos ’chad do || des bdag ñid gti mug med pa’i chos kyi raṅ bźin las ma g-yos par sems can gźan rnams daṅ gaṅ zag gźan dag la gti mug ’dul ba’i phyir chos ’chad do || des bdag ñid ñe ba’i ñon moṅs pa med pa’i chos kyi raṅ bźin (2) las ma g-yos par sems can gźan rnams daṅ | gaṅ zag gźan dag la ñon moṅs pa thams cad ’dul ba’i phyir chos ’chad do || des ’dod chags daṅ | źe sdaṅ daṅ | gti mug gi ñon moṅs pa rnam par dag par bya ba’i phyir chos ’chad do || ’dod chags daṅ | (3) źe sdaṅ daṅ | gti mug daṅ ñe ba’i ñon moṅs pa’i sems la dman par yaṅ yaṅ dag par rjes su mi mthoṅ | ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ ñe ba’i ñon moṅs pa med pa’i sems la mchog tu yaṅ yaṅ dag par rjes su mi mthoṅ ṅo || de ci’i phyir źe na | ’di (4) ltar byaṅ chub sems dpa’ de gñis su med pa’i mtha’i sgo nas chos kyi dbyiṅs yoṅs su śes te | chos kyi dbyiṅs gaṅ yin pa de ’dod chags kyi dbyiṅs | chos kyi dbyiṅs gaṅ yin pa de źe sdaṅ gi dbyiṅs | chos kyi dbyiṅs gaṅ yin de gti mug gi dbyiṅs | chos kyi (5) dbyiṅs gaṅ yin pa de ñon moṅs pa’i dbyiṅs so || de bas na chos thams cad chos kyi dbyiṅs su yaṅ dag par ’du’o źes bya ste | chos kyi dbyiṅs ni gar yaṅ ’gro ba’aṅ med | mi ’gro ba’aṅ med do || chos thams cad ni chos kyi dbyiṅs kyi rjes su soṅ ste | gaṅ bdag (6) gi dbyiṅs śes pa des chos kyi dbyiṅs kyaṅ śes so || de ltar na chos kyi dbyiṅs daṅ bdag gi dbyiṅs de dag mi gñis so || de ci’i phyir źe na | bdag rnam par dag pas chos kyi dbyiṅs kyaṅ rnam par dag go || de bźin du chos thams cad kyaṅ rnam par dag pa ste | (7) gaṅ rnam par dag pa de rab tu snaṅ ba’o || gaṅ rab tu snaṅ ba de bla gab med pa’o || gaṅ bla gab med pa de la mtshan ma thams cad kyi skabs med do || gaṅ mtshan ma med pa de la gnas pa gaṅ yaṅ med de | mi gnas pa ni nam mkha’o || gaṅ de ltar ye śes kyi rjes su (264a1) ’gro źiṅ ye śes des chos thams cad kyi rjes su ’gro ba de ni byaṅ chub sems dpa’i ye śes nam mkha’ daṅ mtshuṅs pa’o ||

9. Buddhānusmṛti What then, son of good family, is the recollection of the Buddha, which is authorized by the Lord for bodhisatvas? (tatra katamā kulaputra bodhisatvasya buddhānujñātā buddhānusmṛtiḥ) . a) while recollecting the Buddha from the perspective of morality (śīla), he never gives up (asaṃpramoṣata) unsullied morality (anāsravaśīla); b) while recollecting the Buddha in the perspective concentration (samādhi), he is changeless (nirvikāra) concerning the sphere of the moments of existence (dharmadhātu) being always same; c) while recollecting the Buddha from the perspective of insight (prajñā), he is free from thought-constructions (nirvikalpa) since there is no activity in all moments of existence (sarvadharmāpracāra); d) while recollecting the Buddha from the perspective of liberation (vimukti), he does not stay in the secondary-thought (dvitīyacitta); e) while recollection the Buddha from the perspective of the vision of the knowledge of liberation (vimuktijñānadarśana), he is not attached (asakta) to any knowledge (sarvajñāna); f) while recollecting the Buddha from the perspective of power (bala), he is not moving (āniñjya) concerning the knowledge which is equanimous in all three times (tryadhvasamata); g) while recollecting the Buddha from the perspective of fearlessness (vaiśāradya), he does not stay with any defilement (sarvāsravaḥ sārdhaṃ na saṃvasati); h) while recollecting the Buddha from the perspective of all qualities of the Buddha (sarvabuddhadharma), he does not have any false discrimination in the sameness of the sphere of all moments of existence (dharmadhātusamatāṃ na vikalpayati). Furthermore, the recollection of the Buddha is not to see (na samanupaśyati) the Lord from his material body (rūpasvabhāva), but to be in accordance with the knowledge of recollection through understanding the nature of the material form; it is not to see the Lord from his feeling, perception, formative factors or consciousness (vedanāsaṃjñāsaṃskāravijñāna), but to be in accordance with the knowledge of recollection through understanding their nature; it is not to see the Lord from his parts of personality, spheres or fields of perception (skandhadhātvāyatana), but to be in accordance with the knowledge of recollection through understanding their nature. Again, since he understands the essence of all moments of existence (sarvadharmasvabhāvajñānena), the recollection of the great insight (mahāprajñānusmṛti) is beyond any mental effort (sarvamanasikāra) and the arising (paryuttāna) of any viewpoint (sarvadṛṣṭi); Since in this way recollection is pure (anāvila), the knowledge of the application of awareness (smṛtyupsthānajñāna) is called the recollection of the Buddha which is taught by the Lord. Further, the recollection of the Buddha is not to be attached to any of the Lord’s ways of behavior (sarveryapatha), to wit: standing (sthita), walking (caṃkrama), sitting (niṣadya), sleeping (śayana), going (gati), coming (āgati), speaking (pravyāhāra), and not speaking (apravyāhāra). Since there is no attachment, he does not recollect recollection nor recollect non-recollection. Since there is no mental effort in recollection (asmṛtimanasikāra), he does not recollect the Buddha in the perspective of form, distinguishing marks or any state of things (rūpalakṣaṇadharmatā). There is no involvement with any distinguishing mark or object (sarvanimittālambanāsamudācāra), son of good family, this is therefore the recollection of the Buddha, which is authorized by the Lord.

善男子。云何菩薩成就不離如如來所許念佛者。菩薩若在阿練若處。或在樹下。或在曠野。或在露處。以得定力故能攝心不著諸縁。以不散亂心善攝所念。以行相觀如來。成就三十二相八十隨形好。莊嚴其身取一一相貌。爲成就己身故。心向一切智地於如來身。憶念放鬘網光明。菩薩以得解悕望觀如來身。滿一由旬二由旬。三四五十由旬。乃至百由旬。若過百由旬。以得解＊悕望。觀坐道場。或見轉法輪。或見現種種威儀説法調伏衆生。或見於一佛世界施作佛事。或五佛世界。或十二十三十四十五十。或百佛世界施作佛事。乃至百千無量世界施作佛事。得解悕望觀自見隨意。若聽法若供養給侍諸佛世尊。於餘威儀隨意自在。菩薩如是觀如來色身已憶念佛功徳。或觀戒。或觀定。或觀慧。或觀解脱。或觀解脱知見。或觀力無所畏。或觀佛不共法。或觀菩薩本行。或觀成就佛地。普憶念如來成就功徳已。憶念如來業。何等相貌云何造業。身造耶。口造耶。意造耶。威儀造耶。可見耶。不可見耶。可説耶。不可説耶。何國造耶。幾種身造耶。如是種種憶念勝業。成就不可思議諸善根已。觀如來法。諸佛世尊以法身故名爲如來。不以色身。彼菩薩不見色是如來。不見相是如來。不見種性是如來。不見陰界諸入是如來。不見威儀是如來。不見過去未來現在世是如來。不見因是如來。不見縁是如來。不見所以是如來。不見和合是如來。不見有是如來。不見無是如來。不見成就是如來。不見敗壞是如來。不見彼有如來。不見此有如來。不見如來在何所。不見如來。不恃如來。不分別如來。不得如來。喩如虚空無有陰界入名。非不利益衆生。諸佛世尊。無有陰界入名。亦非不利益衆生。善男子。是爲菩薩不離如如來所許念佛。

善男子云何菩薩佛所印可佛隨念。所謂念無漏戒是戒佛隨念。一切法平等不散是定佛隨念。一切法無所分別是慧佛隨念。不住於二心是解脱佛隨念。不著一切智是解脱知見佛隨念。三世平等不動是力佛隨念。不住一切漏是無所畏佛隨念。如是當念佛身所有一切功徳皆是佛隨念。法界平等無所分別。復次佛隨念。念佛所有色自性清淨由見色自性清淨故無念智隨至。乃至受想行識。見識自性清淨故無念智隨至。如是十二處十八界亦復如是。由一切法自性智故。最殊勝慧一切作意。遠離一切見纒遠離如是知色無垢濁。念無垢濁。是謂佛所印可佛隨念。復次佛隨念。謂念於佛行住坐臥一切威儀。不生執著。於佛説法於佛寂嘿不生執著。亦不執著念與非念。所以者何。佛無念無作意非色非相非法非非法。由一切相縁慮不現行故。善男子是名佛所印可佛隨念

rigs kyi bu de la byaṅ chub sems dpa’i saṅs rgyas kyis gnaṅ ba’i saṅs rgyas rjes su dran pa gaṅ źe na | gaṅ tshul khrims (2) las saṅs rgyas rjes su dran źiṅ zag pa med pa’i tshul khrims las kyaṅ mi ñams pa’o || tiṅ ṅe ’dzin las saṅs rgyas rjes su dran źiṅ chos kyi dbyiṅs mñam pa thams cad las kyaṅ mi ’gyur ba’o || śes rab las kyaṅ saṅs rgyas rjes su dran źiṅ chos thams cad rgyu ba (3) med par yaṅ rnam par mi rtog pa’o || rnam par grol ba las saṅs rgyas rjes su dran źiṅ sems gñis pa la yaṅ mi gnas pa’o || rnam par grol ba’i ye śes mthoṅ ba las saṅs rgyas rjes su dran źiṅ śes pa thams cad la yaṅ mi chags pa’o || stobs las saṅs (4) rgyas rjes su dran źiṅ dus gsum mtshuṅs pa’i ye śes las kyaṅ mi g-yo ba’o || mi ’jigs pa las saṅs rgyas rjes su dran źiṅ zag pa thams cad daṅ lhan cig tu yaṅ mi gnas pa’o || saṅs rgyas kyi chos thams cad las kyaṅ saṅs rgyas rjes su dran(mss dwan) źiṅ chos kyi dbyiṅs (5) mñam pa ñid du yaṅ rnam par mi rtog pa’o || gźan yaṅ saṅs rgyas rjes su dran pa ni gaṅ gzugs las saṅs rgyas yaṅ dag par rjes su mi mthoṅ la | gzugs kyi ṅo bo ñid śes pas dran pa’i ye śes kyi rjes su yaṅ ’gro ba’o || de bźin du tshor ba daṅ || ’du śes (6) daṅ | ’du byed daṅ | rnam par śes pa las saṅs rgyas yaṅ dag par rjes su mi mthoṅ la | rnam par śes pa’i ṅo bo ñid śes pas dran pa’i ye śes kyi rjes su yaṅ ’gro ba’o || phuṅ po daṅ | khams daṅ | skye mched rnams las saṅs rgyas yaṅ dag par rjes su mi (7) mthoṅ la | phuṅ po daṅ khams daṅ skye mched kyi ṅo bo ñid śes pas dran pa’i ye śes kyi rjes su yaṅ ’gro ba’o || gaṅ yaṅ chos thams cad kyi ṅo bo ñid śes pas śes rab che ba’i dran pa de ni yid la byed pa thams cad med de | lta ba thams cad kun nas ldaṅ ba med pa’o || (264b1) gaṅ de lta bu rñog pa med pa’i dran pas dran pa ñe bar gźag pa śes pa de ni saṅs rgyas kyis gnaṅ ba’i saṅs rgyas rjes su dran pa źes bya’o || gźan yaṅ saṅs rgyas rjes su dran pa ni gaṅ spyod lam thams cad du saṅs rgyas la mṅon par chags par mi byed do || ’greṅ ba daṅ | (2) ’chag pa daṅ | ’dug pa daṅ | ñal ba daṅ | ’gro ba daṅ | ’oṅ ba daṅ | smra ba daṅ | mi smra bar yaṅ saṅs rgyas la mṅon par chags par mi byed do || de mṅon par ma chags pas dran pa’aṅ dran par mi byed mi dran pa’aṅ dran par mi byed do || de dran pa yid la mi byed (3) pas gzugs daṅ | mtshan daṅ chos ñid du’aṅ saṅs rgyas rjes su mi dran no || rigs kyi bu ’di ni saṅs rgyas kyis gnaṅ ba’i saṅs rgyas rjes su dran pa ste gaṅ la mtshan ma daṅ dmigs pa thams cad kun du spyod pa med pa’o ||

10. Dharmānusmṛti What then, son of good family, is the recollection of the Dharma, which is authorized by the Lord for the sake of the bodhisatvas (tatra katamā kulaputra bodhisatvānām buddhānujñātā buddhānusmṛtiḥ)? . The Dharma is without attachment (arāga), and he who is attached to any dharma is without the recollection of the Dharma. The Dharma is without basis (anālaya), and where there is no the practice of the Dharma, there is no the recollection of the Dharma. The Dharma is calm (upaśānta), and he whose thought and mind are burning (jvalana) is without the recollection of the Dharma. The Dharma is beyond distinguishing marks (animitta), and he who pursues distinguishing marks (nimittānusāra) is without the recollection of the Dharma. The Dharma is unconditioned (asaṃskṛta), and he who is dependent on the conditioned place (saṃskṛtapratiṣṭhāpanapratiṣṭhita) is without the recollection of the Dharma. Further, the recollection of the Dharma is to see the fact that there is no origination of any conditioned thing (sarvasaṃskārānutpādadarśana), and to enter into faultless reality (samyaktvaniyamapraveśa). The bodhisatva, knowing that all dharmas are not originated because of their intrinsic nature (sarvadharmāṃ svabhāvānutpattiṃ viditvā), attains the tolerance that all things are unborn (anutpattikadharmakṣāntipratilabdha). This state of being is the true Dharma (bhūtadharma). He who understands thus understands all dharmas, since it is the way in which the people on the path of training or on the path beyond training, the isolated buddhas, the bodhisatvas, and the perfectly awakened one (śaikṣāśaikṣapratyekabuddhabodhisatvasamyaksaṃbuddha) understand all dharmas. Such concentration (samāhita) is the liberation of all the holy (sarvāryavimukti), and in that there is no involvement with any dharma (sarvadharmāsamudācāra). The absence of involvement with any dharma is the recollection of the Dharma, which is authorized by the Lord (buddhānujñāta).

善男子。云何菩薩不離如如來所許念法者。若菩薩念法。所謂四念處。四正勤。四如意足。五根。五力。七覺分。八聖道分。三脱門。四聖諦。甚深十二因縁。六波羅蜜。菩薩所應學藏。不退轉輪淨三境。是爲菩薩所應念法。云何應念。念捨念欲。離念滅念。無來無去念。無樔窟念。無自性念。出世間念。解達念。盡念無生念。無取念。無漏念。無爲念。涅槃無自性。作如是念。於諸法中猶有法想。所以者何。以有想故則有動念。有動念故則住顛倒。住顛倒者無有念法。若離念法非法二想。知一切法是無生已。斷法想故得無生忍。得無所得無所有故。善男子。是爲不離如如來所許念法。

善男子云何菩薩佛所印可法隨念。法名離欲。於法無染故。亦無法隨念。法名無阿頼耶。於法無隱沒故。亦無法隨念。法名寂靜。以無心意識染著故。亦無法隨念。法名無相。於法無隨相識故。亦無法隨念。法名無爲。於法無施設住故。亦無法隨念。復次法隨念。若念無間斷不起法想。即入正位證無生忍。觀一切法本來不生無法可證。即是一切學無學縁覺菩薩。正等菩提所證之處。如是一切聖所證解脱法。亦無自性。是爲菩薩佛所印可法隨念。善男子云何菩薩佛所印可僧伽隨念。

rigs kyi bu de la byaṅ chub sems (4) dpa’ rnams kyi saṅs rgyas kyis gnaṅ ba’i chos rjes su dran pa gaṅ źe na | chos źes bya ba ni ’dod chags med pa’o || de la gaṅ chos ci la chags kyaṅ ruṅ de dag la chos rjes su dran pa gaṅ yaṅ med do || chos źes bya ba ni kun gźi med pa’o || de la gaṅ chos gaṅ la (5) sbyor ba de dag la chos rjes su dran pa gaṅ yaṅ med do || chos źes bya ba ni ñe bar źi ba ste | gaṅ sems daṅ yid ’bar bar byed pa de dag la chos rjes su dran pa gaṅ yaṅ med do || chos źes bya ba ni mtshan ma med pa ste | gaṅ mtshan ma’i rjes su ’braṅ ba’i rnam par (6) śes pa de dag la chos rjes su dran pa gaṅ yaṅ med do || chos źes bya ba ni ’dus ma byas pa ste | gaṅ ’dus byas su rab tu gźag pa la gnas pa de dag la chos rjes su dran pa gaṅ yaṅ med do || yaṅ chos rjes su dran pa ni gaṅ gis ’du byed thams cad skye ba med par (7) mthoṅ ba ste | yaṅ dag pa ñid skyon med pa la ’jug pa’o || byaṅ chub sems dpas chos thams cad raṅ bźin gyis ma skyes par rig nas mi skye ba’i chos la bzod pa rab tu ’thob bo || gaṅ de lta bu’i gnas ni yaṅ dag pa’i chos kyi gnas so || gaṅ gis de ltar mṅon (265a1) par rtogs pa de ni chos thams cad mṅon par rtogs pa ste | ’di ni slob pa daṅ | mi slob pa daṅ | raṅ saṅs rgyas daṅ | byaṅ chub sems dpa’ daṅ | yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyis mṅon par rtogs pa’o || de ltar mñam par gźag pa ni (2) ’phags pa thams cad kyi rnam par grol ba ste | de la chos gaṅ yaṅ kun du spyod pa med do || chos gaṅ yaṅ kun du spyod pa med pa de ni saṅs rgyas kyis gnaṅ ba’i chos rjes su dran pa’o ||

10. Saṃghānusmṛti What then, son of good family, is the recollection on the Saṃgha, which is authorized by the Lord for the sake of the bodhisatvas (tatra katamā kulaputra bodhisatvasya saṃghānujñātā buddhānusmṛtiḥ)? . What we called the Saṃgha is unconditioned (asaṃskṛta), and it cannot to be recollected in the perspective of conditioning (abhisaṃskāra). Where there is no involvement (samudācāra) with the actions of body, speech or mind (kāyavāṅmanaskarma), it is called unconditioned (anabhisaṃskāra). Thus what we called conditioned (saṃskṛta) is a mere denomination (prajñapti) and convention (vyavahāra); The unconditioned (asaṃskṛta) is the destruction of all denominations (sarvaprajñaptisamudghāta), and the transcendence of all conventions (sarvavyavahārasamatikrānta). Son of good family, this is the recollection of the congregation, which is authorized by the Lord.

善男子。云何菩薩不離如如來所許念僧者。僧謂四雙八輩。僧中或是阿羅漢向。阿羅漢果。或是阿那含向。阿那含果。或是斯陀含向。斯陀含果。或是須陀洹向。須陀洹果。是爲聲聞僧。復次有僧。所謂不退轉菩薩得決定忍。上聖正位已離諸相恃著戲論。次得如來功徳無間。彼菩薩念如是等大菩薩衆。應供養讃歎。合掌給侍右遶禮敬。是良祐福田。是第一僧入聖衆數。是僧所應作事皆已成辦。是菩薩念僧。親近菩薩僧。不親近聲聞僧。彼菩薩雖憶念僧。不取僧數不取有數。知僧是無爲。憶念無行無變異無生無滅。作如是憶念。不生心行境界。善男子。是爲菩薩不離如如來所許念僧。

善男子云何菩薩佛所印可僧伽隨念。僧名無爲。彼不可以造作而作而無現行身語意業。但是施設而有所行。是無爲僧離施設住超諸言論。善男子是爲佛所印可僧伽隨念。

rigs kyi bu de la byaṅ chub sems dpa’i saṅs rgyas kyis gnaṅ ba’i dge ’dun rjes su dran pa gaṅ (3) źe na | dge ’dun źes bya ba ni ’dus ma byas pa ste | mṅon par ’du byed pas rjes su dran par mi nus so || gaṅ na lus kyi las daṅ ṅag gi las daṅ yid kyi las kun du spyod pa med pa de ni mṅon par ’du mi byed pa śes bya’o || de la ’dus byas źes bya ba ni gdags pa daṅ tha sñad do || (4) ’dus ma byas ni gdags pa thams cad yaṅ dag par ’joms pa’o || tha sñad thams cad las yaṅ dag par ’das pa ste | rigs kyi bu ’di ni saṅs rgyas kyis gnaṅ ba’i dge ’dun rjes su dran pa’o ||

11. Tyāgānusmṛti What then, son of good family, is the recollection of renunciation, which is authorized by the Lord for the sake of the bodhisatvas? (tatra katamā kulaputra bodhisatvasya buddhānujñātā tyāgānusmṛtiḥ) What we called renunciation (tyāga) is to abandon and renounce any material thing (sarvopadhi). Why is that? There is not any dharma that is to be renounced, and any dharma to be renounced does not appear. That which is not to be entangled in any dharma (sarvadharmāgrahaṇa) is the highest renunciation; that which is not entangled is without renunciation; that which is without renunciation is without haughtiness (amanyanatā); that which is without haughtiness is without apprehending (anupalambha); that which is without apprehending is without [mental] activity (apracāra); that which is without [mental] activity is without information by thinking (cittāvijñapti); where there is no information by thinking (cittāvijñāpti), there is no basis in consciousness (vijñānāniśraya); that which is without basis in consciousness is the recollection of renunciation (tyāgānusmṛti) authorized by the Lord. This renunciation of the bodhisatva is to transform into omniscience (sarvajñapariṇāmana), and the omniscience is the same as all moments of existence (sarvadharmasamatā). Even though staying in sameness (samatāsthita) he recollects renunciation; even though he does not recollect any moment of existence, he transforms into awakening (bodhi). Why is that? Since in omniscience (sarvajñatā) there is no duality of truth and untruth (dharmādharma), the non-duality (advaya) is without any mental effort (manasikāra). In this way, son of good family, the bodhisatva cultivating the knowledge of the Dharma (dharmajñānaprayukta) practices the recollection of renunciation which is authorized by the Lord.

善男子。云何菩薩不離如如來所許念捨者。所謂捨財捨法。復次有捨身及命。捨一切邪道。復次有捨不取一切法。所以者何。有取者則無捨。若不取者。名爲究竟捨。究竟捨中則無有求。無求者則不望報。不望報故謂爲眞實捨者。若菩薩行如是堅固捨。隨捨發願。若捨時及發願時。不見菩提及佛法而專念捨。念過去諸菩薩行道時。云何行捨。我今云何行捨。將無不及爲智者所譏耶。即能一切捨。捨已分別所捨。誰是捨者捨何等物誰作憶念。如是分別已都無所得。不見捨者所施物及所憶念。是爲菩薩不離如如來所許念捨。

善男子云何菩薩。佛所印可捨隨念。所謂捨於一切所依資具。及捨於法亦無所捨。此名最勝捨。於一切法無取無捨亦無所求。無有縁慮非無縁慮。彼無心行亦無施設。亦不住於識。不生於心以無住心故。名爲佛所印可捨隨念。復次菩薩捨隨念者。以所修行迴向平等薩婆若智。不見菩提爲所隨念。何以故。以薩婆若與彼隨念性無二故。善男子如是法智相應。是名菩薩佛所印可捨隨念。

rigs kyi bu de la byaṅ chub sems dpa’i saṅs rgyas kyis gnaṅ ba’i gtoṅ ba (5) rjes su dran pa gaṅ źe na | gtoṅ ba źes ba źes bya ba ni phuṅ po thams cad ’dor źiṅ rab tu gtoṅ ba’o || de ci’i phyir źe na | des chos gaṅ yaṅ btaṅ ba med do || ’di ltar de la gaṅ gtoṅ ba’i chos gaṅ yaṅ snaṅ bar mi ’gyur te || ’di la gaṅ chos thams cad mi ’dzin pa de ni gtoṅ (6) ba’i mchog go || gaṅ mi ’dzin pa de ni mi gtoṅ ṅo || gaṅ mi gtoṅ ba de ni mi sñems so || gaṅ mi sñems pa de ni dmigs par mi byed do || dmigs par mi byed pa de la sems rgyu ba med do || rgyu ba med pa ni sems kyis rnam par rig pa med pa’o || gaṅ la sems kyis (7) rnam par rig pa med pa de ni rnam par śes pa mi gnas pa’o || rnam par śes pa mi gnas pa de ni saṅs rgyas kyis gnaṅ ba’i gtoṅ ba rjes su dran pa’o || gaṅ yaṅ byaṅ chub sems dpa’i gtoṅ ba de ni thams cad mkhyen par bsṅos pa ste | gaṅ thams cad mkhyen pa ni chos (265b1) thams cad kyi mñam pa ñid do || gaṅ mñam pa ñid la gnas pa ni rab tu gtoṅ źiṅ byaṅ chub tu ’aṅ bsṅo ste | de rjes su dran yaṅ chos gaṅ yaṅ rjes su dran pa med do || de ci’i phyir źe na | thams cad mkhyen pa ni chos daṅ chos ma yin pa gñis daṅ ldan pa ma yin te | gaṅ ’di gñis (2) su med pa de yid la byed pa ci yaṅ med do || rigs kyi bu de ltar chos śes pa la rab tu sbyor ba’i byaṅ chub sems dpa’ ni saṅs rgyas kyis gnaṅ ba’i gtoṅ ba rjes su dran pa yin no ||

12. Śīlānusmṛti Son of good family, how does the recollection of morality of bodhisatva becomes like open space (tatra kathaṃ kulaputra bodhisatvasya buddhānujñātā śīlānusmṛtir gaganasamā)? . What we called ‘morality (śīla)’ is unconditioned (asaṃskṛta), unsullied (anāsrava), no wishful thinking (apraṇidhāna), effortless (anābhoga), and it accomplishes vows (siddhavrata), fulfils the vows (vrataparipūri), and does not have essential characteristic of information (vijñaptilakṣaṇa). Since it is established by concentration (samādhi), it is not established in the object of thought (cittopalaṃbha). Since it is the root of insight (prajñāmūla), it is without essential characteristic of discursive thinking (niḥprapañcalakṣaṇa). Since it is the outcome of liberation (vimuktiniṣyanda), it is not distinguished by duality (advayaprabhāvita). Since there is no visual form, it is praised by the wise (pāṇḍitapraśaṃsita). Since it appeases vices (kleśapraśamana), there is no essential characteristic of recognition (aprativijñaptilakṣaṇa). Since it is in accordance with all happiness (sarvasukhānugata) and is not generated by the contrary (pratipakṣaprabhāvita), while recollecting this morality, there is no impurity (anāvila) in the recollection. Son of good family, this is what is called the recollection of morality which is authorized by the Lord (sa kulaputra bodhisatvasya buddhānujñātā śīlānusmṛtiḥ).

善男子。云何菩薩不離如如來所許念戒者。若菩薩持戒至解脱處威儀行成就。乃至微戒畏如金剛。恆修淨命善護持戒。菩薩自念戒攝身口。是無作相而謹愼奉行。修勝正命於薩婆若心終不廢捨。純至不動亦終不捨大慈大悲。攝取教誨破戒衆生。寧捨身命不求餘乘。是名爲戒。菩薩念勝戒。不瑕缺戒。不荒穢戒。不求戒。不染戒。無濁戒。智者所歎戒。菩薩念如是等戒。不恃持戒。不毀破戒。不稱己徳不譏彼過。終不捨戒亦不依戒亦不住戒。雖捨一切諸所恃著而行色行。是爲菩薩不離如如來所許念戒

善男子云何菩薩。佛所印可戒隨念。戒名無爲。無漏無礙永息功用成就一切禁戒。無識無相亦不住心作三摩地。最勝所依亦是發生淨慧根本。離於戲論及解脱相。亦無二種分別之相。智者所讃無有現色。能息煩惱亦無施設。安樂隨行亦無對治一切分別。菩薩常於如是類戒無有垢濁。是名菩薩佛所印可戒隨念

rigs kyi bu de la byaṅ chub sems dpa’i saṅs rgyas kyis gnaṅ ba’i tshul khrims rjes su dran (3) pa gaṅ źe na | tshul khrims źes bya ba ni ’dus ma byas pa ste | zag pa med pa | smon lam med pa | lhun gyis grub pa | brtul źugs grub pa | brtul źugs thams cad yoṅs su rdzogs pa ste | rnam par rig pa’i mtshan ñid ma yin no || tiṅ ṅe ’dzin gyis gnas te | (4) sems kyi dmigs pa’i gnas ma yin no || śes rab kyi rtsa ba ste | spros pa’i mtshan ñid ma yin no || rnam par grol ba’i rgyu ’thun pa ste | gñis kyis rab tu phye ba ma yin no | mkhas pas rab tu bsṅags pa ste | gzugs snaṅ ba ma yin no || ñon moṅs pa źi ba (5) ste | so so rnam par rig pa’i mtshan ñid ma yin no || bde ba thams cad kyi rjes su ’gro źiṅ gñen pos bskyed pa ma yin te gaṅ de lta bu’i tshul khrims rjes su dran źiṅ dran pa la rñog pa med pa de ni rigs kyi bu saṅs rgyas kyis gnaṅ ba'i tshul khrims rjes su dran pa źes (6) bya’o ||

12. Devānusmṛti What then, son of good family, is the recollection of gods, which is authorized by the Lord for bodhisatvas (tatra katamā kulaputra bodhisatvasya buddhānujñātā devānusmṛtiḥ)? . It is the recollection of two assemblies of gods (devanikāya). What are these two (katame dve)? The gods of the Pure Abode (śuddhāvāsadeva), and the bodhisatvas hindered by only one birth (ekajātipratibaddhabodhisatva), who dwell in the Tuṣita Heaven (tuṣitabhavanastha). In that the bodhisatva recollects the gods of the Pure Abode (śuddhāvāsadeva). Further, the bodhisatvas who are hindered by only one birth (ekajātipratibaddhabodhisatva), and who dwell in the Tuṣita Heaven (tuṣitabhavanastha) recollect ten qualities as the summit (mūrdhan). What are those ten qualities?

善男子。云何菩薩不離如如來所許念天者。若菩薩念天。所謂念欲界天。或色界。或無色界天。念欲界天持戒果報故。受適意色聲香味觸。以天五欲遊戲娯樂。天衣飮食自恣滿足。一向受愛喜適意樂。菩薩作是念。此一切興盛皆當衰滅。是諸天等亦當無常變異。由放逸故不造善根。先有善業今悉當盡。此諸天等雖生上。猶未脱地獄畜生餓鬼之分。菩薩作是念已。不悕望生欲界天處。唯除兜率天宮。兜率宮中有一生補處菩薩。於一切菩薩行以到彼岸。一切諸地。一切神通。一切諸定。一切陀羅尼。一切辯才。一切菩薩事。於一切方便等以度彼岸。但憶念如是功徳。於此天中心生欣仰。若欲生者當願生如是天中。菩薩發心言。我何時當得如是天身。菩薩復念色界諸天。此諸天等。由諸禪四無量心果報故生彼天處。已過欲界欲患一心處定。以喜爲食一向知受第一樂報。菩薩作如是念。彼色界諸天。受少味故用爲歡喜。無常有常想。苦有樂想。無我有我想。無涅槃有涅槃想。此色界諸天。亦有無常變。異未脱地獄餓鬼畜生之分。是菩薩不願生色界諸天處。唯除淨居天即彼入涅槃不還此間者。菩薩作是念。此是清淨諸天。已脱五道流轉生死。是菩薩以如是故。生敬重之心。亦不願樂求生彼處。菩薩復念無色界諸天。受無色定果報。已過欲界色界心處1定寂靜。菩薩作是念。此無色界諸天。離見佛聞法及供養僧此諸天等。不知求出無色界法。假令久住會當變滅。未脱地獄餓鬼畜生之分。是故於彼天處亦不願生。但作是念。我當作天中天如來應供正遍知。是菩薩雖念諸天。不依欲界色界無色界天處。而於三界衆生起大悲心。

善男子云何菩薩佛所印可天隨念。應隨念二種天。一者五淨居天。有聖者故。二者覩史多天。以一生補處菩薩在彼天故。復次此一生補處菩薩住彼天宮。有十種頂法。何者爲十。

rigs kyi bu de la byaṅ chub sems dpa’i saṅs rgyas kyis gnaṅ ba’i lha rjes su dran pa gaṅ źe na | lha’i ris gñis rjes su dran par bya ste | gñis gaṅ źe na | gnas gtsaṅ ma’i ris kyi lha daṅ skye ba gcig gis thogs pa’i byaṅ chub sems dpa’ dga’ ldan gyi gnas (7) na ’khod pa rnams so || de la byaṅ chub sems dpa’ gnas gtsaṅ ma’i ris kyi lha rnams rjes su dran no || yaṅ skye ba gcig gis thogs pa’i byaṅ chub sems dpa’ dga’ ldan gyi gnas na gaṅ dag ’khod pa de dag ni spyi bo lta bu bcus rjes su dran te bcu gaṅ źe na |

To wit, a) the perfection of insight (prajñāpāramitā) as the summit (mūrdhan) of all perfections (sarvapāramitā); b) the supernormal knowledge without retrogression [as the summit] of all supernormal knowledges (sarvābhijñā); c) the stage of consecration (abhiṣekabhūmi) [as the summit] of all stages (sarvabhūmi); d) the right view (samyagdṛṣṭi) and concentration (samādhi) without retrogression [as the summit] all wings of awakening (sarvabodhipakṣikadharma); e) the meaning and eloquence without obstruction (anācchedyārthapratibhāna) [as the summit] of special knowledges (pratisaṃvid); f) the way into unattached knowledge (asaṅgajñānapraveśa) [as the summit] of all knowledges (sarvajñāna); g) the knowledge of understanding superior, mediocre, and inferior (hīnamadhyaviśiṣṭapraveśajñāna) [as the summit] of all his faculties (sarvendriya); h) following the knowledge of light (ābhāsajñānānugamana) [as the summit] of power and fearlessness (balavaiśāradya); i) the sight of the Buddha (buddhacakṣur), seeing all qualities of the Buddha (sarvabuddhadharma) as being in the palm of his hand (karatalagata), [as the summit] of all kinds of sights (sarvacakṣur); j) the perfect awakening (abhisaṃbodhi) through insight (prajñā) associated with a moment of thought (ekacittakṣaṇasamāyukta) [as the summit] after sitting on the place of awakening (bodhimaṇḍaniṣadana) - they recollect such ten qualities as the summit. This recollection is not disturbed by any particular viewpoint (dṛṣṭi), manifestations of bad dispositions (anuśayaparyutthāna), mental efforts (manasikāra), or discursive thinking (prapañca), so there is no impurity (anāvila) and thus the recollection of gods is, son of good family, called the recollection of gods, which is authorized by the Lord.

是爲菩薩不離如如來所許念天。

所謂一切波羅蜜中。般若波羅蜜多而爲其頂。一切神通之中。不退神通而爲其頂。一切地中。唯灌頂地而爲其頂。一切菩提分法之中。不退正見勝三摩地而爲其頂。一切無礙解中。義辯無礙而爲其頂。一切智中。無著無礙智而爲其頂。一切根中。知上中下根無礙智而爲其頂。一切力無畏中。照耀隨入智而爲其頂。一切眼中。佛眼觀察一切佛法。了如掌内而爲其頂。坐菩提場中當成正覺。一刹那心相應正慧而爲其頂。是爲十種頂法之相。應隨念之。若菩薩得是念已。見則不亂隨眠纒。不亂作意戲論。不亂於如是類。念無垢濁。應當如是隨念彼天。善男子是名菩薩佛所印可天隨念。

pha (266a1) rol tu phyin pa thams cad kyi naṅ na śes rab kyi pha rol tu phyin pa spyi bor gyur pa daṅ | mṅon par śes pa thams cad kyi naṅ na mi ñams pa’i mṅon par śes pa daṅ | sa thams cad kyi naṅ na dbaṅ bskur ba’i sa daṅ | byaṅ chub kyi phyogs kyi chos thams (2) cad kyi naṅ na yaṅ dag pa’i lta ba daṅ tiṅ ṅe ’dzin mi ñams pa daṅ | so so yaṅ dag par rig pa’i naṅ na don daṅ spobs pa rgyun mi ’chad pa daṅ | śes pa thams cad kyi naṅ na chags pa med pa’i ye śes la ’jug pa daṅ | dbaṅ po thams cad kyi naṅ na rab ’briṅ tha ma la (3) ’jug pa śes pa daṅ | stobs daṅ mi ’jigs pa la snaṅ ba’i ye śes rjes su ’gro ba daṅ | spyan thams cad kyi naṅ na saṅs rgyas kyi spyan kun du gzigs pa daṅ | saṅs rgyas kyi chos thams cad ’di dag gi lag mthil du soṅ ba ltar ’dug pa daṅ | byaṅ chub kyi sñiṅ (4) po la ’dug nas sems kyi skad cig gcig daṅ ldan pa’i śes rab kyis mṅon par rdzogs par byaṅ chub ba’o źes spyi bo lta bu’i chos rnam pa bcu po de dag gis rjes su dran no || de’i dran pa de ni lta bas ma ’khrugs | bag la ñal daṅ kun nas ldaṅ bas ma ’khrugs | yid la (5) byed bas ma ’khrugs | spros pas ma ’khrugs pa ste | de lta bu’i dran pa rñog pa med pas lha rjes su dran pa ’di ni rigs kyi bu saṅs rgyas kyis gnaṅ ba lha rjes su dran pa źes bya’o ||

15. Bodhisatvacaryā How then, son of good family, does the bodhisatva perform his practice of a bodhisatva (bodhisatvacaryā) after having obtained the sameness of extinction (nirvāṇasamatā)? The extinction (nirvāṇa) is the pacification of all vices (sarvakleśapraśamana), the allaying of every feeling (sarvavedanāpratipraśrambhaṇa), the pacification of all objects (sarvālambanapraśamana), and no connection (pratisaṃdhi) with the parts of personality, spheres or fields of perception (skandhadhātvāyatana). Thus the good man (satpuruṣa), having obtained the sameness of extiction (nirvāṇasamatā), playfully employs (vikrīḍita) the great compassion (mahākaruṇā), means and insight (prajñopāya), and knowledge (jñāna) of the former lives (pūrvanivāsa); he is sustained by the presence of the Buddhas (buddhādhiṣṭhānādhiṣṭhitai); he cultivates insight (prajñā) and knowledge (jñāna); he purifies cultivation (bhavānā) by means of the clear presence of manifestation (bhāvānapariśuddhi); he depends on concentration (samādhi) which is the miraculous play (vikrīḍita) with illusion (māyā); The vices by which he might produce existence and bonds of existence, these he does away with (yaiḥ kleśaḥ saṃsāraṃ saṃsārabandhanaṃ vā prabhāvayati tān prajahāti), and the knowledge by means of which he teaches extinction, in that he excels (yena jñānena nirvāṇaṃ deśayati tatra vaśitāprāptaḥ), thus he is born from non-existence and originated form non-origination (anutpādotpanno ’bhūtabhūtaḥ). Even though he is established in the sameness of extinction (nirvāṇasamatāsaṃprasthita), he still does not interrupt bringing living beings to maturity (satvaparipāka). This, son of good family, is the gate of knowledge (jñānamukha), called the development of two approaches (yamakapariṇāma), [namely the great compassion (mahākāruṇā) and expedient means (upāya)] of the bodhisatvas, and even though the bodhisatva is placed in the gate of knowledge after having obtained the sameness of extinction (nirvāṇasamatā), he still performs the practice of a bodhisatva (bodhisatvacaryā).

善男子。云何菩薩。行諸法平等如涅槃者。若菩薩知入諸法平等如涅槃。見一切衆生性同涅槃。知已入涅槃者。無陰界諸入。如是菩薩見衆生性同涅槃。過諸陰界入見如影如夢。無有生死而現生死。凡夫衆生所因結使造煩惱業。造煩惱業已受無量苦報。菩薩以般若波羅蜜力故。善觀結使斷令不生。亦不因彼作業而受苦報。得至涅槃平等之處。名之無爲。過一切算數智道。不捨本願故。遊戲大慈。已到慧方便彼岸。已入佛神通力。已能善知分別諸想。自已得度度未度者。自已得解解未解者。自已得安安未安者。自已得涅槃使未得者得。於涅槃生死無有二想。是爲菩薩行諸法平等如涅槃

善男子云何菩薩所行諸行等於涅槃。涅槃名寂靜。悉除一切煩惱。滅一切受。離一切所縁。出蘊處界。即彼正士獲得涅槃平等。以本願力遊戲大悲。方便智慧得如來加持故。善修智慧意樂。清淨住於如幻妙三摩地。悉知有情煩惱生死皆如幻化。示現受生。由此能斷諸生死縛無所染汚。名曰涅槃。既得自在不生而生。無所不生亦無所生。常在涅繋不斷生死。而成熟有情無有休息。善男子此名菩薩大悲方便雙智慧門。若菩薩住此門者。獲得涅槃平等行菩薩行。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ mya ṅan las ’das pa daṅ mñam pa ñid (6) thob kyaṅ byaṅ chub sems dpa’i spyad pa yaṅ spyod pa yin źe na | mya ṅan las ’das pa źes bya ba ni ñon moṅs pa thams cad rab tu źi ba ste | tshor ba thams cad rgyun bcad pa | dmigs pa thams cad źi ba | phuṅ po daṅ | khams daṅ | skye mched rnams kyi ñid mtshams (7) sbyor ba med pa ste | skyes bu dam pa de mya ṅan las ’das pa daṅ mñam pa ñid thob ciṅ | sṅon gnas bcas pa’i sñiṅ rje chen po daṅ | thabs daṅ | śes rab daṅ | ye śes kyis ni rnam par rol | saṅs rgyas kyi byin gyi rlabs kyis ni śin tu byin gyis brlabs | śes rab daṅ | (266b1) ye śes ni śin tu bsgoms | mṅon gyi byin gyi rlabs kyis ni bsgom pa yoṅs su dag | sgyu mas rnam par rol pa’i tiṅ ṅe ’dzin la ni gnas te | ñon moṅs pa gaṅ gis ’khor ba rab tu skyed pa’am | ’khor bar ’chiṅ ba de dag rab tu spaṅs śiṅ ye śes gaṅ gis mya ṅan las (2) ’das par ston pa de la dbaṅ thob pas mi skye ba las skye źiṅ mi ’byuṅ ba las ’byuṅ ba ste | mya ṅan las ’das pa daṅ mñam pa ñid du yaṅ dag par źugs kyaṅ sems can yoṅs su smin par bya ba yaṅ mi ’chad do || de ni rigs kyi bu byaṅ chub sems dpa’ rnams kyi phrugs su (3) tshad źes bya ba’i ye śes kyi sgo ste | ye śe kyi sgo gaṅ la gnas pas byaṅ chub sems dpa’ mya ṅan las ’das pa daṅ mñam pa ñid thob kyaṅ byaṅ chub sems dpa’i spyad pa spyod ba’o ||

16. Caritalakṣaṇa How then, son of good family, does the bodhisatva know⁵ the essential character of behaviour of all living beings (sarvasatvacaritalakṣaṇa)? There, son of good family, are eighty-four thousand kinds of behaviour of living beings (caturaśītisatvacaritasahasra), and these are the basic words of a summary (mūloddānapada). The behaviour of all living beings, which is immeasureable (sarvasatvacaritāpramāṇa), unthinkable (acintya), and ineffable (anabhilāpya), is known by the knowledge of a Buddha (buddhajñāna), but not by the knowledge of the disciples, the isolated buddhas (śrāvakapratyekabuddhajñāna), or the knowledge of bodhisatva (bodhisatvajñāna). Thus the bodhisatva penetrates the essential character of behaviour of all living beings (sarvasatvacaritalakṣaṇānupraveśa) through the presence of the Buddhas (buddhādhiṣṭhāna) and his own knowledge (ātmajñāna). The behaviour’s essence (svabhāva), essential character (lakṣaṇa), the essential character of cause (hetulakṣaṇa), the essential character of condition (pratyayalakṣaṇa), the essential character of productive cause (karaṇahetulakṣaṇa), the essential character of combination (sāmagrīlakṣaṇa), the essential character of difference (nānātvalakṣaṇa), the essential character of discordance (vilakṣaṇa), the essential character of passion (rāgalakṣaṇa), the essential character of aversion (dveṣalakṣaṇa), the essential character of delusion (mohalakṣaṇa), the essential character of the three together (sabhāgalakṣaṇa), the essential character of hell-beings (nirayalakṣaṇa), the animal world (tiryagyonilakṣaṇa), the essential character of the world of the lord of death (yamalokalakṣaṇa), the essential character of gods (devalakṣaṇa), the essential character of human being (manuṣyalakṣaṇa), the essential character of the entrance into the fixed course of disciples (śrāvakaniyāmāvakranti), the essential character of the entrance into the fixed course of isolated buddhas (pratyekabuddhaniyāmalakṣaṇa), the essential character of the entrance into the fixed course of the buddhas (buddhaniyāmalakṣaṇa), the essential character of distant cause, the essential character of intermediate cause (anantaryalakṣaṇa), and the essential character of immediate cause - he knows all the essential characters of behaviour truly as they are (yathābhūtaṃ prajānāti), and there is no fault at all (anavadya) in his understanding (sarvajñāna).

5. ‘chog śes pa’ means ‘to be content (saṃtuṣṭa)’, but ‘to know’ seems better as read in both Chi.

善男子。云何菩薩善分別行相者。若菩薩翹勤精進求勝善法。於甚深法門心入籌量。清淨通利分布慧明。得大智明門。以此大智明門力故。知一切衆生心行所趣。總説一一衆生。有八萬四千諸行皆能了知。所謂貪欲行二萬一千。瞋恚行二萬一千。愚癡行二萬一千。等分行二萬一千。是爲八萬四千諸行。一一衆生皆有是行。若廣説者則有無量行。一一行相門中。知有八萬四千諸根。一一根門中。知有八萬四千種差別解。盡知諸行諸根諸解差別相。知所應修習相。云何知差別相。知此諸行諸根諸解。是貪欲相。是瞋恚相。是愚癡相。是等分相。是減相。是増相。是住相。是達相。是名知差別相。云何知所應修習相。知諸行諸根諸解無常相。苦相。無我相。空相。寂滅相。離相。如實相。涅槃相。相自空相。相自離相。若能知如是等諸行諸根諸解。如如來成就諸行無障礙智。知一切衆生諸行諸根諸解差別相。菩薩亦次如來智知。而不捨菩薩所行。教化衆生無有疲惓。是名善分別行相

善男子云何菩薩。善知一切有情行相。善男子菩薩。有八萬四千行。是於根本。鄔馱南句有情行相。無量差別不可思議不可言説。唯佛能知。非諸聲聞縁覺所了。亦非菩薩之所能了。彼菩薩蒙佛加持及自智力。隨知一切有情行相。所謂如是自性相。如是行相。如是因相。如是縁相。如是作相。如是和合相。或種種相離相欲相。瞋相癡相等分相。地獄相傍生相琰魔界相天相人相。或聲聞尼夜摩相。或縁覺尼夜摩相。或佛尼夜摩相。或遠因相中因相近因相。如是有情一切行相如實知之。除一切智不被摧伏。善男子是爲菩薩善知一切有情行相。
大集虚空藏菩薩所問經卷第二
丙午歳高麗國大藏都監奉　　勅雕造

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ sems can thams cad kyi spyod pa’i (4) mtshan ñid daṅ chog śes pa gaṅ yin źe na | rigs kyi bu sems can rnams kyi spyod pa ni brgyad khri bźi stoṅ ste | ’di ni sdom gyi rtsa ba’i tshig go || gaṅ yaṅ sems can thams cad kyi spyod pa tshad med pa bsam gyis mi khyab pa brjod du med pa de saṅs rgyas kyi ye śes kyis (5) mkhyen te | ñan thos daṅ raṅ saṅs rgyas kyi ye śes kyis mi rig | byaṅ chub sems dpa’i ye śes kyis mi rig pa de la byaṅ chub sems dpa’ saṅs rgyas kyi byin gyi rlabs daṅ | raṅ gi śes pas sems can thams cad kyi spyod pa’i mtshan ñid kyi rjes su rab tu ’jug ste | (6) spyod pa de’i gaṅ ṅo bo ñid dam | gaṅ mtshan ñid kyaṅ ruṅ ste | rgyu’i mtshan ñid dam | rkyen gyi mtshan ñid dam | byed rgyu’i mtshan ñid dam | tshogs pa’i mtshan ñid dam | tha dad pa’i mtsham ñid dam | mi ’dra ba’i mtshan ñid dam | ’dod chags kyi mtshan ñid dam | źe (7) sdaṅ gi mtshan ñid dam | gti mug gi mtshan ñid dam | skal ba mñam pa’i matsana ñid dam | sems can dmyal ba’i mtshan ñid dam | dud ’gro’i skye gnas kyi mtshan ñid dam | gśin rje’i ’jig rten gyi mtshan ñid dam | lha’i mtshan ñid dam | mi’i mtshan ñid dam | (267a1) ñan thos kyi ṅes par gyur pa’i mtshan ñid dam | raṅ saṅs rgyas kyi ṅes par gyur pa’i mtshan ñid dam | saṅs rgyas kyi ṅes par gyur pa’i mtshan ñid dam | raṅ po’i rgyu’i mtshan ñid dam | bar ma’i rgyu’i mtshan ñid dam | ñe ba’i rgyu’i mtshan ñid kyaṅ ruṅ ste | (2) spyod pa de dag thams cad kyi mtshan ñid yaṅ dag pa ji lta ba bźin du rab tu śes te ye śes thams cad la kha na ma tho ba med pa yin no ||

17. Dharmaratnanidhāna How then, son of good family, does the bodhisatva grasp the treasury of the Dharma Jewel (dharmaratnanidhāna) of the Awakened Lords? Son of good family, the treasury of the Dharma Jewel (dharmaratnanidhāna) of the Awakened Lords is imperishable (akṣaya). Thus, as many as are the entrances into the essential character of behaviour in all living beings, so many are the entrances into knowledge which is the gate into the treasury of the Dharma Jewel of the Awakened Lords (yāvantaḥ sarvasatvānāṃ caritalakṣaṇānupraveśās tāvad api buddhānāṃ bhagavatāṃ dharmaratnanidhānamukhajñānapraveśāḥ). Just as the behaviour of living beings is imperishable and endless, in the same way, the treasury of the Dharma Jewel of the Awakened Lords is also imperishable and endless (yathā satvacaritam akṣayam anatam evam api buddhānāṃ bhagavatāṃ dharmaratnanidhānāny akṣayāṇi anatāni). From the night (rātri) when the Tathāgata attained awakening (bodhiprāpta) to the night of his extinction (parinirvāṇa), the treasury of the Dharma Jewel (dharmaratnanidhāna) has been explained, is being explained, and will be explained by the Tathāgata. All of them are what they really are (tathatā), not different from what they are (avitathatā), and nothing else but what they are (ananyathā). Why is it called ‘such’ (kasmāt tatheti)? Since it is the entrance into the peace of suchness, it is called 'such’ (tathatāśāntisaṃprasthitatvāt tatheti). Why is it called ‘suchness without error’ (kasmāt avitatheti)? Since it is the entrance into the highest truth, it is called ‘suchness without error.’ (paramārthasatyasaṃprasthitatvāt tatheti) Why is it called ‘suchness that is not other’ (kasmāt ananyatatheti)? Since he seeks nothing else but the essential nature (svabhāva), there is no other. Further, as for the treasury of the Dharma Jewels of the Awakened Lords, even though living beings of a system of threefold thousand great thousand worlds (trisāhasramahāsahasralokadhātuparyāpanna) were as learned as (bāhuśruta) Ānanda, all of them would not be able to understand even a syllable (akṣara) in hundreds of thousands of millions of aeons (kalpakoṭīśatasahasra); and further they would not be able to teach even a single meaning (ekārtha) - such a true teaching (yathābhūtadeśanā) is the treasury of Dharma Jewels belonging to the Awakened Lords. The bodhisatvas, having grasped it, do not forget (saṃpramoṣayati) any letter or lose any meaning (artha), and they please (ārādhyati) all living beings, gratify (ārāgayati) all the Buddhas, vanquish all the Evil Ones (sarvamāra), subjugate all other heretics (sarvānyatīrthika), and appease all vices (sarvakleśa). Thus they understand the Dharma Jewel Words. In this way, son of good family, the bodhisatva grasps the treasury of the Dharma Jewel (dharmaratnanidhāna) of the Awakened Lords.

善男子。云何菩薩持諸佛法寶藏者。善男子。如來藏無盡亦無量。至一切處。悦可一切衆生。如衆生諸行諸根諸解。無量阿僧祇。不可思議。不可稱不可量。諸佛法寶藏。無量阿僧祇。不可思議。不可稱不可量。亦復如是。佛法寶藏文字。假令一切衆生如阿難等。一劫乃至百劫。不能受持讀誦。能令通利除義。所以者何。如來一切法寶藏唯有一義。所謂離欲義。寂滅義。涅槃義。若菩薩聞如來法寶藏已。隨力所受。受持讀誦通利。善順正觀如所受行。菩薩入法藏門。堅持思惟。不依一切相行。則得陀羅尼門三昧門。得陀羅尼門三昧門已。能持一如來法寶藏文字及義。若二若三若四若五。若十二十三十四十五十。若百若千若百千。乃至無量無邊阿僧祇。不可思議不可稱不可量。無有量過諸量。於一切諸佛法寶藏心不散亂。受持讀誦通利文字及義。廣爲人説。依義不依文。淨意成就所聞説法。乃至一句文義不失。能淨辯門。善能巧説悦可衆心。爲諸佛所歎。亦能降伏諸魔外道。及供養三寶。乃至不見一法異於法性。不壞本際。不動於如。

大集大虚空藏菩薩所問經卷第三
開府儀同三司特進試鴻臚卿肅國
公食邑三千戸賜紫贈司空謚大鑑
正號大廣知大興善寺三藏沙門
不空奉　　　　　　　　　詔譯
善男子云何菩薩能持世尊佛法寶藏。善男子諸佛法藏無有窮盡。以一切有情根性行相差別無量。諸佛世尊爲令趣入。隨其爾所差別根性。説法寳藏。亦有爾所無量無邊。是故名爲佛法寶藏。復次如來證菩提夜般涅槃夜於其中間已説今説當説。是故名爲佛法寶藏。復次如來證菩提夜般涅槃夜於其中間已説今説當説。所有一切悉名如説不異説眞説。云何名爲如説。如彼眞如平等而説故名如説。云何不異説。所説之法依勝義諦。平等無二名不異説。云何眞説。稱法自性名爲眞説。復次諸佛法藏。不可以文字説。假使滿於三千大千世界一切有情。皆如阿難陀多聞第一。於百千倶胝劫中。説於一義不可究盡。如是諸佛無邊法藏。菩薩悉能如法受持。一切文字皆不廢忘。於一切義無有差異。使諸有情皆得歡喜。供養奉事一切如來。摧壞一切魔怨。制伏一切外道。息滅煩惱顯揚正法。如是善男子。是名持佛世尊佛法寶藏。

rigs kyi bu de la (3) ji ltar na byaṅ chub sems dpa’ saṅs rgyas bcom ldan ’das dag gi chos dkon mchog gi mdzod ’dzin pa yin źe na | rigs kyi bu saṅs rgyas bcom ldan ’das ’dag gi chos dkon mchog gi mdzod ni mi zad pa ste | sems can thams cad kyi spyod pa’i mtshan ñid la rab tu ’jug (4) pa ji sñed pa saṅs rgyas bcom ldan ’das rnams kyi chos dkon mchog gi mdzod la gzud pa’i ye śes la ’jug pa’aṅ de sñed do || ji ltar sems can gyi spyod pa mi zad ciṅ mtha’ med pa de bźin du saṅs rgyas bcom ldan ’das rnams kyi chos dkon mchog gi mdzod kyaṅ mi (5) zad ciṅ mtha’ med pa’o || chos dkon mchog gi mdod ces bya ba ni gaṅ gi nub mo de bźin gśegs pas byaṅ chub brñes pa nas | gaṅ gi nub mo yoṅs su mya ṅan las ’das pa de’i bar du de bźin gśegs pas bśad pa daṅ ’chad pa daṅ | ’chad par ’gyur ba de thams (6) cad ni de bźin no || ci’i phyir de bźin źes bya źe na | de bźin ñid źi ba la yaṅ dag par źugs pas de’i phyir de bźin źes bya’o || ci’i phyir ma nor ba de bźin ñid ces bya źe na | don dam pa’i bden pa la yaṅ dag par źugs pa (7) de’i phyir ma nor ba de bźin ñid ces bya’o || ci’i phyir na gźan ma yin pa de bźin ñid ces bya źe na | de bdag gi ṅo bo ñid ma yin par gźan du mi btsal te | de’i phyir gźan ma yin pa’o || yaṅ saṅs rgyas bcom ldan ’das rnams kyi chos dkon mchog gi mdzod ni stoṅ gsum (267b1) gyi stoṅ chen po’i ’jig rten gyi khams su gtogs pa’i sems can rnams maṅ du thos pa kun dga’ bo lta bur gyur kyaṅ de dag thams cad kyis bskal pa bye ba phrag stoṅ du yaṅ yi ge khoṅ du chud par mi nus so || yaṅ don gcig tu bstan te ji lta ba bźin du bstan pa ’di lta bu (2) ni saṅs rgyas bcom ldan ’das rnams kyi chos dkon mchog gi mdzod do || de byaṅ chub sems dpa’ rnams ’dzin te ji ltar yi ge thams cad mi brjed ciṅ don thams cad mi ñams par sems can thams cad mgu bar byed | saṅs rgyas thams cad rab tu mñes par byed | (3) bdud thams cad pham par byed | mu stegs can gźan thams cad tshar gcod || ñon moṅs pa thams cad źi bar byed ciṅ de dag la chos dkon mchog rab tu sgrogs pa de ltar ’dzin to || rigs kyis bu de ltar na byaṅ chub sems dpa’ saṅs rgyas bcom ldan ’das rnams kyi chos (4) dkon mchog gi mdzod ’dzin pa yin no ||

18. Dharmasvabhāva But further, son of good family, in the perspective of the essential character of the dharma (dharmasvabhāva), the bodhisatva may grasp an essential character, thinking: “I have fully understood (abhisambuddha) the dharmas.” But, how then has the Tathāgata understood (abhisaṃbuddha) the dharmas? [It is like this:] their nature is [like] illusion (māyāsvabhāva) because it is not established in reality (apariniṣpanna); their nature is [like] a dream (svapna) because it transcends perceptual fields (viṣayātikrantatarayogena); their nature is [like] a mirage (marīci) because there is no birth (atyantānutpanna); their nature is [like] a reflected image (pratibhāsa) because it is unchanging (asaṃkrānti); their nature is [like] a reflection (pratibimba) because it is devoid of intrinsic nature (niḥsvabhāva); their nature is empty (sūnya) because it is dependent (aparādhīna); their nature is without distinguishing mark (animitta) because it is beyond thought-constructions (nirvikalpa); their nature is wishless (apraṇihita) because it is not attached to thoughts (cittāsaṅga); their nature has no desire (rāga) because it is free from all desires (sarvarāgavigata); their nature is unconditioned (asaṃskṛta) because there is no any calculation (asaṃkhya). Thus, son of good family, based on the information (prajñapti) in conventional expressions (vyavahāra) of others I was fully awakened (abhisaṃbuddha) to such dharmas, but still, their essential character (dharmasvabhāvalakṣaṇa) is inexpressible in words. Even though the bodhisattva, who wishes to grasp the dharmas, is fully awakened to dharmas with such an essential character, he still teaches other beings (parasatvapudgala) by means of syllables and explanations of language (akṣaranirukti).

如來所覺了性法。以知一切法性如如來所覺故。乃至不見一法不入佛法者。所以者何。如來知一切法性如幻無成就故。知一切法性如野馬無所取故。知一切法性如鏡中像不彼此故。知一切法性如夢不眞實故。知一切法性如響(an echo)從縁起故。知一切法性空虚無實故。知一切法性無相無分別故。知一切法性無願無發動故。如來如實知一切法性如是相。菩薩如是知一切法性無生。能持諸佛法寶藏。乃至一切非念非不念。是爲菩薩持諸佛法寶藏。

復次善男子。如我等覺彼法自性。菩薩如是如彼法性應當受持。云何名爲如來等覺彼法自性。謂知法自性。悉皆如幻不成就相故。悉皆如夢無境界相故。悉如陽炎畢竟無生相故。悉如光影無移動相故。亦如影像無自性相故。知空自性究竟如露故。知無相自性無分別故。知無願自性心無住故。知離欲自性一切欲遠離故。知無爲自性超諸數相故。善男子如是言説爲他了別故。我已現證是法自性彼法性相不可言説。若菩薩欲受持諸佛法藏。應如如來覺了諸法自性。而以文字語言爲諸有情如是説法。是爲菩薩能持諸佛正法寶藏。

yaṅ rigs kyi bu chos gaṅ gi ṅo bo ñid du ṅas chos rnams mṅon par saṅs rgyas pa de’i ṅo bo ñid du byaṅ chub sems dpa’ chos rnams gzuṅ bar bya’o || yaṅ ji lta bur de bźin gśegs pas chos rnams mṅon par rdzogs par saṅs (5) rgyas śe na | yoṅs su ma grub pa’i tshul gyis sgyu ma’i ṅo bo ñid daṅ | yul las śin tu ’das pa’i tshul gyis rmi lam gyi ṅo bo ñid daṅ | śin tu skye ba med pa’i tshul gyis smig rgyu’i ṅo bo ñid daṅ | mi ’pho ba’i tshul gyis mig yor gyi ṅo bo ñid daṅ | raṅ bźin med pa’i tshul gyis (6) gzugs brñan gyi ṅo bo ñid daṅ | rag las pa’i tshul gyis stoṅ pa’i ṅo bo ñid daṅ | rnam par mi rtog pa’i tshul gyis mtshan ma med pa’i ṅo bo ñid daṅ | sems chags pa med pa’i tshul gyis smon pa med pa’i ṅo bo ñid daṅ | ’dod chags thams cad daṅ bral ba’i tshul (7) gyis ’dod chags med pa’i ṅo bo ñid daṅ | graṅs thams cad las ’das pa’i tshul gyis ’dus ma byas pa’i ṅo bo ñid de | de ltar rigs kyi bu tha sñad du gźan gyi rnam par rig pa la brten nas de ’dra bar chos de ṅas mṅon par rdzogs par saṅs rgyas te | gaṅ chos de’i (268a1) ṅo bo ñid kyi mtshan ñid de ni tshig gis brjod par mi nus so || de la chos rnams ’dzin par ’dod pa’i byaṅ chub sems dpa’ de lta bu’i ṅo bo ñid kyi chos rnams mṅon par rdzogs par saṅs rgyas par bya ste | yi ge daṅ ṅes pa’i tshig gis kyaṅ sems can gźan rnams (2) daṅ | gaṅ zag gźan dag la bstan par bya’o ||

19. Satvādiviśuddhi How then, son of good family, does the bodhisatva bring all living beings to maturity (paripācayati) given the fact that they are originally pure (satvādiviśuddhi). The realm of living beings (satvadhātu), son of good family, is originally pure (ādiviśuddhi), and thus their roots have no basis (avastuka). The bodhisatva, son of good family, having understood that the roots of all dharmas are completely cut off, brings living beings to maturity, and then he does not hold the view of a self (ātmadṛṣṭi), the view of a living being (satvadṛṣṭi), the view of a life principle (jīvadṛṣṭi), or the view of a person (pudgaladṛṣṭi). Again he thinks (punas tasyaivaṃ bhavati): “what is called ‘living being (satva)’ is a misunderstanding (viparyasta). Because of being occupied (paryavasthāna) with the view of cause (hetudṛṣṭi), ignorance (avidyā), existence (bhāva), thirst (tṛṣṇā), and unreal mental constructions (abhūtaparikalpa), it is called ‘living being.’” But the bodhisatva still teaches the Dharma (dharmaṃ deśayati) to living beings in order to get rid of vices which originate from misunderstanding (viparyāsasamutthitakleśaprahāṇa), and he does not forget (na vipraṇāśayati) substances (bhāva). Since he is devoid of a living being (niḥsatva), and detached from a living being (satvaviveka), he brings living beings to maturity. Thus the bodhisatva brings living beings to maturity (sarvasatvān paripācayati) by the original purity (ādiviśuddhi).

善男子。云何菩薩分別衆生從始以來清淨而教化衆生者。若菩薩爲教化一切衆生故。修於大慈大悲時。作如是思惟。何等是衆生。作是念言。此諸衆生但假名字。顛倒虚假謂爲衆生。一切衆生本際清淨。畢竟無生無起。但因虚妄愚癡故造種種業。造種種業已受無量憂悲苦惱。喩如有人夢中劫盜他物。爲王者所捉種種苦治。夢作賊人虚妄憶想受諸苦惱。作是念言。我何時當得脱此苦惱。是人夢中實無成就無所覺知。一切凡夫及一切諸法。皆亦如夢無有覺知。爲顛倒所覆。受無量妄想憂悲苦惱。亦復如是。菩薩作是念言。是諸衆生我應令如實覺知諸法。使脱妄想苦惱。於諸衆生中。亦不見衆生性。而不捨大悲教化衆生。是爲菩薩分別衆生從始以來清淨而教化衆生。

善男子云何菩薩。善知有情本來清淨。而成熟之。善男子有情界本來清淨。於彼根本性。有情不可得。若菩薩欲成熟彼有情。應如是知根本清淨。復應念彼無我見。無有情見。無命者見。無受者見。復次所説有情名者。但從顛倒見。纒無明有愛。虚妄分別諸煩惱。生無有實性。而彼菩薩。應當斷除虚妄顛倒一切煩惱。而爲有情説如此法。不壞其性。爲令了如有情無故。有情離故。應當如是成熟有情。善男子是名菩薩善知有情本來清淨而成熟之。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ thog ma nas sems can rnam par dag pas sems can rnams yoṅs su smin par byed ce na | rigs kyi bu sems can gyi khams ni thog ma nas rnam par dag pa ste | de la sems (3) can rnams kyi rtsa ba’i dṅos po med de | byaṅ chub sems dpa’ chos thams cad kyi rtsa ba yoṅs su chad par rig nas sems can gaṅ rnams yoṅs su smin par byed pa de la bdag tu lta bar mi ’gyur | sems can du lta bar ma yin | srog tu ltar bar ma yin | gaṅ zag tu lta bar (4) yaṅ mi ’gyur ro || yaṅ de ’di sñam du sems te sems can źes bya ba ’di ni phyin ci log ste | rgyur lta ba’i kun nas dkris pa daṅ | ma rig pa daṅ | srid pa daṅ | sred pa daṅ | yaṅ dag pa ma yin pa kun du rtog pa las sems can źes brjod sñam mo || de la byaṅ chub (5) sems dpas med pa phyin ci log las byuṅ ba’i ñon moṅs pa rab tu spaṅ ba’i phyir sems can rnams la chos ston te | dṅos po gaṅ yaṅ chud mi gzon to || sems can med ciṅ sems can dben pas sems can rnams yoṅs su smin par byed de | de ltar byaṅ chub sems dpa’ (6) thog ma nas rnam par dag pas sems can rnams yoṅs su smin par byed do ||

20. Dharmaprayoga How then, son of good family, does the bodhisatva collect all qualities of the Buddha (sarvabuddhadharmasamudānaya) by thorough practice (yoniśaḥprayoga)? ‘Thorough (yoniśaḥ)’ means the entrance into dependent origination (pratītyasamutpādapraveśa). Why is that? As is the cause and conditions (hetupratyaya), thus the fruit (phala) is produced (abhinirvṛtta). The generosity (dāna) is the cause of great comforts (mahābhogahetu), and the bodhisatva, having transferred that giving into omniscience (tyāgaṃ sarvajñatāyaṃ pariṇāmaitvā), fulfils the perfection of giving (dānapāramitāṃ paripūrayati). The morality (śīla) is the cause of birth among gods and men (devamānuṣajātihetu), and the bodhisatva, being born among gods and men, makes living beings adopt moral ways (śīlam avatārayati); he, having transferred the maintaining morality into omniscience, fulfils the perfection of morality (śīlapāramitāṃ paripūrayati). The tolerance and mildness (kṣāntisauratya) are the causes which are the ornaments of body, speech and thought (kāyavākcittālaṃkārahetu); the bodhisatva practices what is good for oneself and for others (ātmaparahita) through the ornaments of body, speech and thought (kāyavākcittālaṃkāra); he, having transferred the basis of wishing to help and tolerance into omniscience (hitakāmakṣāntyavasthāṃ sarvajñatāyaṃ pariṇāmaitvā), fulfils the perfection of tolerance (kṣāntipāramitāṃ paripūrayati). The vigour (vīrya) is the cause of collecting all Buddha learning (sarvabuddhaśruta); The bodhisatva makes an effort (vīryam ārambya), attains all roots of good (kuśalamūlaṃ samādāpya), transfers the vigour of attaining all roots of good into omniscience, and fulfils the perfection of vigour (vīryapāramitāṃ paripūrayati). The meditation (dhyāna) is the cause of happiness and noble birth (pramuditacittājāneyahetu); the bodhisatva completes the accumulations for peaceful meditation (śamathasaṃbhāra) with happiness and noble birth (pramuditacittājāneya); he, having transferred the accumulations of peaceful meditation (śamathasaṃbhāra) into omniscience, fulfils the perfection of meditation (dhyānapāramitāṃ paripūrayati). Learning (śruta) is the cause of great insight (mahāprājñahetu); the bodhisatva, not being entangled in the preconceived viewpoints (upalaṃbhadṛṣṭikāgrahaṇa), having transferred the learning without apprehending (anupalambhaśruta) into omniscience, fulfils the perfection of insight (prajñāpāramitāṃ paripūrayati). In the same way with all good qualities (sarvakuśaladharma), whatever the cause of good qualities (kuśaladharmahetu) accumulated, its effect (phala) will appear without effort (anābhoga). Further, the cause and conditions (hetupratyaya) are called thorough mental effort (yoniśomanasikāra). With regard to what is called ‘thorough (yoniśaḥ)’, there is the self in every fundamental moment of existence. Just as there is no self in oneself, so there is no self in any moment of existence. Just as the self is empty (śūnya), so all moments of existence are empty. Just as the self is merely a word (nāma), so all moments of existence are merely words. Thus the thorough practice (yoniśaḥprayoga) of the bodhisatva is to be equally associated with all moments of existence. That which is the same as all moments of existence (sarvadharmasamatā) is the same as all qualities of the Buddha (sarvabuddhadharmasamatā), and thus the thorough practice of the bodhisatva is to attain the qualities of the Buddha (buddhadharma).

善男子。云何菩薩善順發行成就佛法者。若菩薩聞甚深微妙。於諸世間最勝佛法。發大欲精進。我應成就此甚深微妙。於諸世間最勝佛法。如是善思惟分別。是何等法與何法相應。是何等法知何法。菩薩作是念言。無有法與法相應者。無有法與法不相應者。無有法知法者。無有法不知法者。此諸法性鈍性無性故。是一切法從因縁生。無有定主。而能隨意莊嚴。有種種果報相諸法無性故。布施是莊嚴寶藏大富相。布施得大富不離因故。布施不知大富。大富不能知施。持戒是莊嚴生天相。持戒得生天不離因故。多聞是莊嚴智慧相。多聞得智慧不離因故。不見一法無因無縁而生者。亦不著因縁。自善順入一切法。如我無生無起。一切法無生無起。亦復如是。如我空一切法空。亦復如是。如我離一切法離亦復如是。知一切法入平等如性非作非不作。是爲菩薩善順發行成就佛法

善男子云何菩薩如理相應修習佛法。如理者名入縁生。何以故。如彼彼因縁。感彼彼果報。謂如布施因。獲大財富。是故菩薩。行布施已盡將迴向一切智智。滿足成就檀波羅蜜。尸羅是生人天之因。菩薩普令汚戒有情。安住淨戒。要期迴向薩婆若已。滿足成就戒波羅蜜。忍辱柔和爲莊嚴身口意之因。菩薩常行自利利他。不爲惱害住於忍辱。迴向薩婆若已。滿足成就忍波羅蜜。精進爲能引攝一切佛法之因。菩薩應發勤精進心。積集一切所有善根。盡將迴向薩婆若已。滿足成就精進波羅蜜。禪定爲於正知之因。菩薩爲欲求正知故。修習奢摩他資糧。盡以迴向薩婆若已。滿足成就禪波羅蜜。般若多聞爲大慧之因。菩薩不取不執聞相。迴向薩婆若已。滿足成就般若波羅蜜。如是能於一切善法。知如是因感如是果。是名因縁如理作意。復次如理作意者。謂如於我及一切法如理作意。如是知我無我。一切法悉皆無我。知我是空一切法悉皆是空。我但有名一切法亦唯有名。菩薩如是如理作意。於一切法平等相應。即是具足一切佛法。是爲菩薩如理相應修習佛法

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ tshul bźin la rab tu sbyor bas saṅs rgyas kyi chos thams cad yaṅ dag par sdud ce na | tshul bźin źes bya ba ni rten ciṅ ’brel bar ’byuṅ ba la ’jug (7) pa’o || de ci’i phyir źe na | rgyu daṅ rkyen ci ’dra ba de ’dra bar ’bras bu mṅon par ’grub bo || sbyin pa ni loṅs spyod chen po’i rgyu ste | de la byaṅ chub sems dpa’ gaṅ gtoṅ ba de yaṅ thams cad mkhyen par bsṅos nas sbyin pa’i pha rol tu phyin pa yoṅs su rdzogs par byed do || tshul (268b1) khrims ni lha daṅ mir skye ba’i rgyu ste | lha daṅ mir skyes nas byaṅ chub sems dpas sems can rnams tshul khrims la rab tu ’dzud de | tshul khrims yaṅ dag par bzuṅ ba de yaṅ thams cad mkhyen par bsṅos nas tshul khrims kyi pha rol tu phyin pa yoṅs su rdzogs par byed (2) do || bzod pa daṅ des pa ni lus daṅ ṅag daṅ sems kyi rgyan gyi rgyu ste | lus daṅ | ṅag daṅ | sems brgyan pas byaṅ chub sems dpa’ bdag la phan pa daṅ gźan la phan par źugs pa yin te | phan par ’dod pa bzod pa’i gnas de yaṅ thams cad mkhyen par bsṅos nas (3) bzod pa’i pha rol tu phyin pa yoṅs su rdzogs par byed do || brtson ’grus ni saṅs rgyas kyi thos thams cad sdud pa’i rgyu ste | byaṅ chub sems dpas brtson ’grus brtsams nas dge ba’i rtsa ba thams cad yaṅ dag par sgrub ciṅ dge ba’i rtsa ba thams cad yaṅ dag par sgrub (4) pa’i brtson ’grus de yaṅ thams cad mkhyen par bsṅos nas brtson ’grus kyi pha rol tu phyin pa yoṅs su rdzogs bar byed do || bsam gtan ni sems dga’ ba daṅ caṅ śes pa’i rgyu ste | byaṅ chub sems dpa’ dga’ ba daṅ caṅ śes pas źi gnas kyi tshogs kun skoṅ ste | (5) źi gnas kyi tshogs de yaṅ thams cad mkhyen par bsṅos nas bsam gtan gyi pha rol tu phyin pa yoṅs su rdzogs par byed do || thos pa ni śes rab chen po’i rgyu ste | byaṅ chub sems dpa’ śes rab chen po ni dmigs par lta ba mi ’dzin ciṅ dmigs pa med pa’i thos ba de yaṅ (6) thams cad mkhyen par bsṅos nas śes rab kyi pha rol tu phyin pa yoṅs su rdzogs par byed do || de bźin du dge ba’i chos thams cad de dge ba’i chos kyi rgyu gaṅ daṅ gaṅ bsags pa de daṅ de’i ’bras bu lhun gyis grub pas mṅon par skye bar ’gyur te | rgyu daṅ rkyen de ni tshul bźin (7) yid la byed pa źes bya’o || gźan yaṅ tshul bźin źes bya ba la chos thams cad kyi tshul bźin ni bdag yin te | ji ltar bdag la bdag med pa de bźin du sems can thams cad la bdag med do || ji ltar na bdag stoṅ pa de bźin du chos thams cad stoṅ ṅo || ji ltar bdag miṅ (269a1) du btags pa tsam du zad pa de bźin du chos thams cad kyaṅ miṅ du btags pa tsam du zad do || de ltar tshul bźin la rab tu sbyor ba’i byaṅ chub sems dpa’ ni chos thams cad mñam par sbyor ro || gaṅ chos thams cad mñam pa ñid de ni saṅs rgyas kyi chos (2) thams cad mñam pa ñid de | de ltar tshul bźin la sbyor ba’i byaṅ chub sems dpa’ ni saṅs rgyas kyi chos rnams yaṅ dag par sgrub po ||

21. Acyutābhijñā How then, son of good family, does the bodhisatva never lose his supernormal knowledge (acyutābhijñā) after having attained the mastery of all dharmas (sarvadharmādhipatya)? Son of good family, if a certain ascetic or a brahmin (kulaputraśramaṇabrāhmaṇa) produces the supernormal knowledge (abhijñā) without having overcome the view that there is a permanent substance (satkāyadṛṣṭi), he will loose his supernormal knowledge. However the bodhisatva, having overcome sixty-two doctrinal viewpoints (dvāṣaṣṭidṛṣṭigata) derived from the root view that there is a permanent substance (satkāyadṛṣṭimūla), produces the supernormal knowledge in the absence of any attachment of view; he is endowed with knowledge (jñānavān), insight (prajñāvān), consciousness (buddhivān), tolerance (kṣāntivān), morality (śīlavān); he, having entered into concentration, is detached from body and mind (kāyacittavivikta); he approaches his inner and does not move around his outer through such knowledge (jñāna); he is endowed with the object that there is no object; he is endowed with disciplined thoughts (ājāneyacitta) and joyous thoughts; he examines [things] by means of thorough examination (suniścita); he has supremely pure consciousness which is not disturbed by vices (kleśa), having attained the light (ālokalabdha). there is no obstruction (vitimira) in his knowledge (jñāna); he accumulates merits (puṇyasaṃbhāropacaya); he accumulates knowledge (jñānasaṃbhāropacaya); he accumulates peaceful meditation (śamathasaṃbhāropacaya); he accumulates expanded vision (vipaśyanasaṃbhāropacaya); he is stabilized by his generosity (dāna); he is adorned with morality (śīlālaṃkṛta); he is clad in the armor of tolerance (kṣāntisaṃnāha); he is equipped with the mail of effort (vīrya); he is established in meditation (dhyānapratiṣṭhita); he is endowed with the consciousness that cultivates insight (prajñāsubhāvita); he is in accordance with friendliness (maitrī); he is established in compassion (karuṇāpratiṣṭhita); he has realized through skillful means (upāyābhinirhṛta); he produces the supernormal knowledge (abhijñā) because he is endowed with such a dharma; he, having been elevated into the place of awakening (bodhimaṇḍa) by the supernormal knowledges, attains the mastery of all dharmas (sarvadharmādhipatya) by the supernormal knowledges; he, having seen all forms (sarvarūpadarśana), having heard all words (sarvaśabdaśravaṇa), and having entered into the whole thought (sarvacittapraveśa), recollects innumerable aeons (asaṃkhyeyakalpa); having obtained miracle (vikurvaṇa) which is the cessation of the sullied states (āsravakṣaya) through all his magical powers (sarvarddhi), he attains the mastery of all considerations (vyavacāra) with discrimination (vikalpa) as much as there is the discrimination of mind (manas); and thus, according to the all dharmas, he is established in non-effort (anābhoga). In that way, son of good family, the bodhisatva never turns back from his supernormal knowledges (acyutābhijñā) controls all dharmas (sarvadharmādhipatya).

善男子。云何菩薩不退諸通。於諸佛法悉得自在者。若菩薩戒身眞淨。心定不動。得大智光明。已成就福徳智慧資糧。已到諸波羅蜜彼岸。已成就四攝。已修四梵行。已修欲進念慧定。以善修四神足故得五神通。諸菩薩本業淨故。勤進不廢捨故。常不散亂行故。善伏結使故。離念聲聞辟支佛心故。受持方便故。攀縁上地諸法故。無我無依行故。是以菩薩不退諸通。是故諸菩薩。究竟知諸法無退。知諸法與法性等無有變異如虚空無變。是爲菩薩不退諸通。於諸佛法悉得自在

善男子云何菩薩不退神通。於一切法而得自在。善男子若有沙門或婆羅門。不害身見。起於神通彼還退失。若時菩薩已害身見。及能遠離六十二等一切諸見起於神通。名爲具智具慧具覺具施具戒具定。亦即名爲身心遠離具足智已。内常寂靜外無所行。遍所知心可所欲心。善決擇心善清淨慧。無煩惱濁得光明。無翳智積集福資糧。積集智資糧。積集奢摩他資糧。積集毘鉢舍那資糧。資以檀那淨戒莊嚴。被以忍辱精進甲冑。依於禪定善修般若。隨順大慈安住大悲。超出方便成如是法。起妙神通高昇無礙。乃至坐於菩提道場。以神通故於一切法皆得自在。現一切色聞一切聲入一切心。憶念無量劫。獲得一切遊戲神通。伏斷諸漏乃至隨意轉變皆得自在。於一切法無復功用。善男子是爲菩薩不退神通。於一切法而得自在

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ mṅon par śes pa las ma ñams śiṅ chos thams cad la dbaṅ byed pa yin źe na | ’di (3) la rigs kyi bu’am | dge sbyoṅ ṅam | bram ze ’jig tshogs la lta ba ma bcom pas mṅon par śes pa bskyed pa de dag ni mṅon bar śes rnams las ñams par yaṅ ’gyur ro || yaṅ byaṅ chub sems dpa’ ni ’jig tshogs la lta ba’i rtsa ba las byuṅ ba’i lta bar gyur pa drug cu (4) rtsa gñis yaṅ dag par bcom nas lta ba daṅ len pa thams cad med par mṅon par śes pa bskyed de | ye śes daṅ ldan | śes rab daṅ ldan | blo daṅ ldan | bzod pa daṅ ldan | tshul khrims daṅ ldan te | tiṅ ṅe ’dzin la sñoms par źugs śiṅ lus dben sems dben te | ’di (5) ’dra ba’i ye śes kyis naṅ ñe bar ’gro źiṅ phyi rol du mi rgyu ba | yul med pa’i yul can | caṅ śes pa’i sems daṅ ldan pa dga’ ba’i sems daṅ ldan pa | śin tu brtags pas brtags pa | rab tu dkar ba’i blo ñon moṅs pas ma ’khrugs pa snaṅ ba thob pa | ye śes (6) rab rib med pa | bsod nams kyi tshogs bsags pa | ye śes kyi tshogs bsags pa | źi gnas kyi tshogs bsags pa | lhag mthoṅ gi tshogs bsags pa | sbyin pas brtan pa | tshul khrims kyis brgyan pa | bzod pa’i go gyon pa | brtson ’grus kyi ya lad (7) bgos pa | bsam gtan la gnas pa | śes rab śin tu bsgoms pa’i blo daṅ ldan pa | byams pas rjes su ’thun pa | sñiṅ rje la rab tu gnas pa | thabs kyis mṅon par bsgrubs pa de lta bu’i chos daṅ ldan pas mṅon par śes pa bskyed do || byaṅ chub kyi sñiṅ po’i (269b1) bar du mṅon par śes pa de dag gis śin tu ’phags śiṅ de mṅon par śes pa de dag gis chos thams cad la dbaṅ byed pa yin te | gzugs thams cad mthoṅ | sgra thams cad thos | sems thams cad la ’jug ciṅ bskal pa graṅs med pa rjes su dran te | rdzu ’phrul (2) thams cad kyis rnam par ’phrul pa | zag pa zad pa’i bde ba rñed ciṅ | yid kyi rnam par rtog pa ji sñed pa la rnam par rtog pa daṅ | rnam par dpyod pa thams cad la dbaṅ byed pa yin te | des chos thams cad la de bźin du lhun gyis grub par gnas so || rigs kyi bu de ltar na (3) byaṅ chub sems dpa’ mṅon par śes pa las mi ñams śiṅ chos thams cad la dbaṅ byed pa yin no ||

22. Dharmanaya How then, son of good family, does the bodhisatva enter into the profound guiding principle of the dharma (gambhīradharmanayapraveśa) which is difficult for disciples and isolated buddhas (sarvaśrāvakapratyekabuddha) to understand (prativedhya)? What is called ‘profound (gambhīra),’ son of good family, is the dependent origination (pratītyasamutpāda). The way of dependent origination (pratītyasamutpādanaya) is like this: formative factors are caused by ignorance; consciousness is caused by formative factors; name and form are caused by consciousness; the six fields of sense-perception is caused by name and form; touch is caused by the six fields of sense-perception; feeling is caused by touch; thirst is caused by feeling; grasping is caused by thirst; existence is caused by grasping; birth is caused by existence; ageing and death, sorrow, lamentation, suffering, depression, and despair are caused by birth. Thus this great mass of utter suffering originates.
(yad uta avidyāpratyayā saṃskārāḥ saṃskārapratyayaṃ vijñānaṃ vijñānapratyayan nāmarūpan nāmarūpapratyayaṃ ṣaḍāyatanaṃ ṣaḍāyatanapratyaya sparśaḥ sparśapratyayā vedanā vedanāpratyayā tṛṣṇā tṛṣṇāpratyayam upādānam upādānapratyayobhavaḥ bhavapratyayā jātiḥ jātipratyayā jjarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ saṃbhavaṃty evam asya kevalasya mahato duḥkhaskandhasya samudayo bhavati) What are the causes and conditions (hetupratyaya) for the vices (saṃkleśa) of living beings, in which the bodhisatva enters with knowledge, this is called the guiding principle of the origin of the dependent origination (pratītyasamutpādasamudayanaya). What then is the guiding principle of the cessation of the dependent origination (pratītyasamutpādanirodhanaya)? To wit, cessation of formative factors is caused by cessation of ignorance comes; cessation of consciousness is caused by cessation of formative factors; cessation of name and form is caused by cessation of consciousness; cessation of the six fields of sense-perception is caused by cessation of name and form; cessation of touch is caused by cessation of the six fields of sense-perception; cessation of feeling is caused by cessation of touch; cessation of thirst is caused by cessation of feeling; cessation of grasping is caused by cessation of thirst; cessation of existence is caused by cessation of grasping; cessation of birth is caused by cessation of existence comes; cessation of ageing, death, sorrow, lamentation, suffering, depression and despair is caused by cessation of birth. Thus this great mass of utter suffering ceases.
(yad uta avidyānirodhāt saṃskāranirodhaḥ, saṃskāranirodhād vijñānanirodhaḥ, vijñānanirodhānnāmarūpanirodhaḥ, nāmarūpanirodhāt ṣaḍāyatananirodhaḥ, ṣaḍāyatananirodhāt sparśanirodhaḥ, sparśanirodhād vedanānirodhaḥ, vedanānirodhāttṛṣṇānirodhaḥ, tṛṣṇānirodhādupādānanirodhaḥ, upādānanirodhād bhavanirodhaḥ, bhavanirodhājjātinirodhaḥ, jātinirodhājjarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsā nirudhyante. evam asya kevalasya mahato duḥkhaskandhasya nirodho bhavati. evam asya kevalasya mahato duḥkhaskandhasya nirodho bhavati evam asya kevalasya mahato duḥkhaskandhasya nirodho bhavati) This, son of good family, is the guiding principle of dependent origination ceasing (pratītyasamutpādanirodhanaya). What are the causes and conditions (hetupratyaya) for the purification (vyavadāna) of living beings, in which the bodhisatva enters with knowledge, though any disciple or isolated buddha [cannot enter], this is called the entrance into the profound guiding principle of dharma. Why is that? Because both the vices of all living beings and the knowledge of purification (sarvasatvakleśavyavadānajñāna) belong to the sphere of the Awakened Lords (buddhagacara), and the bodhisatva understands these connetions (anusaṃdhi) by his own knowledge (ātmajñāna) and the presence of the Buddhas (buddhādhiṣṭhāna). Further, what we called ‘profound (gambhīra)’ is concerned with essential entities (satkāya). As the self is pure (ātmaviśuddhi), thus all dharmas are pure (sarvadharmaviśuddhi). Why? If you really search for essential entities (satkāya), they can never be grasped (nopalabhyante). That which can never be grasped is ‘profound (gambhīra).’ The self has never been grasped by any buddha. Why is that? The self is originally pure (ādiviśuddha), and just as the self is pure, so all dharmas are pure. Why do we say ‘pure (viśuddha)’? Since any dharma is unoriginated (anutpanna) and beyond origination (anutpāda), not ceased (aniruddha), and beyond cessation (anirodha), it is called ‘pure (viśuddha).’ In what is beyond darkness (andhakāra), beyond manifestation (anābhāsa), without basis (anālaya) and blindness (timira), in what is the deep and highest truth (gaṃbhīraparamārtha), there is no sight (cakṣur) or cessation of sight, up to and including no mind (manas) or cessation of mind, that is the space of objects (gocara) where there is no calculation (gaṇanā). That which makes the space of objects (gocara), being a space without objects, that is the highest truth (paramārtha), and that is why it is called ‘profound (gambhīra).’ Because it cannot be grasped by thought and mind (acittamanogrāhya), it is difficult to understand (duradhigamya), difficult to see (durdṛśya), and difficult to comprehend (duḥprativedhya). But he, not dependent on others in respect of knowledge (jñānāparapraṇeya), still teaches this profound guiding principle of dharma to other living beings (parasatvān gambhīradharmanayaṃ pradeśayati), This is the entrance into the profound guiding principle of dharma (gambhīradharmanayapraveśa) of the bodhisatva, which is hard for disciples and isolated buddhas to fathom (sarvaśrāvakapratyekabuddhaduravagāha).

善男子。云何菩薩入甚深法門。諸聲聞辟支佛所不能入者。若菩薩入甚深因縁法。知逆順因縁法。善知出知離。知生知滅。知集知盡。善知衆生。以何因縁故。受垢離垢。捨淨得淨。乃至不見一法有垢有淨。知一切法性相清淨。亦不得清淨法相。以我甚深故知一切法甚深。以我離故知一切法離。以我無二故知一切法無二。以眼色二倶離故乃至意法亦離。則入第一義。以世諦故假名諸法。亦不執著眞諦世諦。是爲菩薩入甚深法門。諸聲聞辟支佛所不能入。

善男子云何菩薩入甚深佛法理趣。一切聲聞縁覺難測。善男子甚深者名爲縁生理趣所謂無明縁行行縁識。識縁名色名色縁六處。六處縁觸觸縁受。受縁愛愛縁取。取縁有有縁生。生縁老死憂悲苦惱。由集爲因爲縁。生大苦蘊。令諸有情流轉雜染。菩薩於彼善能了知此。則名爲縁生理趣。云何名爲縁滅理趣。謂無明滅則行滅。行滅則識滅。識滅則名色滅。名色滅則六處滅。六處滅則觸滅。觸滅則受滅。受滅則愛滅。愛滅則取滅。取滅則有滅。有滅則生滅。生滅則老死憂悲苦惱滅。由是因縁滅則大苦縕滅故。令有情獲得清淨。如是名爲縁滅理趣。若菩薩於彼如是了知。是名爲入甚深理趣。非諸聲聞縁覺能於雜染得清淨者。此是諸佛如來境界。若菩薩以佛威神加持之力。則能於此隨分覺悟。復次甚深者名薩迦耶。薩迦耶清淨故一切法清淨。何以故。此薩迦耶推求根本無所得故。其無所得則爲甚深。諸佛於我皆無所得。我本清淨如我清淨一切法亦清淨。以何因縁而名清淨。謂彼諸法本來不生。無所起滅故名清淨。復次無暗無明無阿頼耶。眞實勝義名爲甚深。彼無眼滅。乃至亦無意滅。無有境界。是無境界則是眞實。第一義諦名爲甚深。亦無心意執著。勝義以難測難見不可覺故。於此諸類甚深法理。亦無心意執著。勝義以難測難見不可覺故。於此諸類甚深法理。但以假名隨順世諦。於他有情分別顯示。是爲菩薩得入甚深佛法理趣一切聲聞縁覺難測。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ chos kyi tshul zab mo la rab tu źugs śiṅ ñan thos daṅ | raṅ saṅs rgyas thams cad kyis rtogs par dka’ ba (4) yin źe na | rigs kyi bu zab mo źes bya ba ni rten ciṅ ’brel bar ’byuṅ ba’o || rten ciṅ ’brel bar ’byuṅ ba’i tshul ni ’di lta ste | ma rig pa’i rkyen gyis ’du byed | ’du byed kyi rkyen gyis rnam par śes pa | rnam par śes pa’i rkyen gyis miṅ daṅ gzugs | miṅ daṅ gzugs (5) kyi khyen gyis skye mched drug | skye mchad drug gi rkyen gyis reg pa | reg pa’i rkyen gyis tshor ba | chor ba’i rkyen gyis sred pa | sred pa’i rkyen gyis len pa | len pa’i rkyen gyis srid pa | srid pa’i rkyen gyis skye ba | skye ba’i rkyen gyis rga śi daṅ | mya ṅan daṅ | smre sṅags ’don (6) ba daṅ | sdug bsṅal pa daṅ | yid mi bde ba daṅ | ’khrug pa rnams ’byuṅ bar ’gyur te | de ltar na sdug bsṅal gyi phuṅ po chen po ’di ’ba’i źiṅ ’byuṅ bar ’gyur ro || sems can rnams kun nas ñon moṅs par ’gyur ba’i rgyu gaṅ daṅ | rkyen gaṅ yin pa de la (7) byaṅ chub sems dpa’ ye śes rab tu ’jug ste | ’di ni rten ciṅ ’brel bar ’byuṅ ba kun ’byuṅ ba’i tshul źes bya’o || de la rten ciṅ ’brel bar ’byuṅ ba’i ’gog pa’i tshul gaṅ źe na | ’di lta ste | ma rig pa ’gags pas ’du byed ’gag | ’du byed ’gags pas (270a1) rnam par śes pa ’gag | rnam par śes pa ’gags pas miṅ daṅ gzugs ’gag | miṅ daṅ gzugs ’gags pas skye mched drug ’gag | skye mched drug ’gags pas reg pa ’gag | reg pa ’gags pas tshor ba ’gag | tshor ba (2) ’gags pas sred pa ’gag | sred pa ’gags pas len pa ’gag | len pa ’gags pas srid pa ’gag | srid pa ’gags pas skye ba ’gag | skye ba ’gags pas rga śi daṅ | mya ṅan daṅ | smre sṅags ’don pa daṅ | sdug bsṅal pa daṅ | yid mi bde pa daṅ | (3) ’khrug pa rnams ’gag ste | de ltar na sdug bsṅal gyi phuṅ po chen po ’ba’ źig po ’gag par ’gyur ro || de ni rigs kyi bu rten ciṅ ’brel bar ’byuṅ ba ’gog pa’i tshul źes bya’o || sems can rnams rnam par dag par ’gyur pa’i rgyu gaṅ daṅ rkyen gaṅ yin pa de la (4) byaṅ chub sems dpa’ ye śes rab tu ’jug ste | de ni chos kyi tshul zab mo la ’jug pa źes bya ste | gaṅ ñan thos daṅ | raṅ saṅs rgyas thams cad kyis ma yin pa’o || de ci’i phyir źe na | ñan thos daṅ | raṅ saṅs rgyas thams cad kyis ma yin źe na | sems (5) can thams cad kyi kun nas ñon moṅs pa daṅ | rnam par byaṅ ba śes pa ni saṅs rgyas bcom ldan ’das kyi yul lo || raṅ gi ye śes daṅ | saṅs rgyas kyi byin gyi rlabs kyis byaṅ chub sems dpas kyaṅ de’i mtshams sbyor ba śes so || gźan yaṅ zab mo źes (6) bya ba ni ’jig tshogs daṅ | bdag rnam par dag pa daṅ | chos thams cad rnam par dag pa’o || de ci’i phyir źe na | ’jig tshogs ni kun du btsal kyaṅ mi dmigs so || gaṅ mi dmigs pa de ni zab mo’o || bdag ni saṅs rgyas thams cad kyis kyaṅ ma brñes (7) so || de ci’i phyir źe na | bdag thog ma nas kyaṅ rnam par dag pa ste | ji ltar bdag rnams par dag pa de bźin du chos thams cad rnam par dag go || de ci’i phyir rnam par dag pa źes bya źe na | de la chos gaṅ yaṅ ma skyes | ma skyed | ma ’gags | mi ’gag (270b1) pa ste | de bas na rnam par dag par źes bya’o || mun pa med pa | snaṅ ba med pa | kun gźi med pa | rab rib med pa | don dam pa zab mo gaṅ la mig med ciṅ mig ’gog pa med pa nas yid kyi bar du med ciṅ yid ’gog pa med pa ste | de ni yul du bgraṅ ba ma yin no || gaṅ (2) yul ma yin źiṅ yul byed pa de ni don dam pa ste | de’i phyir zab mo źes bya’o || de la sems daṅ yi ’dzin pa med de rtogs par dka’ ba mthoṅ bar dka’ ba khoṅ du chud par dkar ba de lta bu’i chos kyi tshul zab mo la ye śes gźan gyi driṅ la mi ’jog ciṅ sems can gźan la (3) yaṅ rab tu ston te | de ltar na byaṅ chub sems dpa’i chos kyi tshul zab mo la rab tu źugs pa | ñan thos daṅ | raṅ saṅs rgyas thams cad kyis gtiṅ dpag dka’ ba yin no ||

23. Pratītyasamutpāda gaganagañjaparipṛcchā, volume 3 Son of good family, how does the bodhisatva become skilled in knowing the entrance into the dependent origination (pratītyasamutpādapraveśajñanakuśala), and become free from two extreme views (sarvāntadvayadṛṣṭivivarjita)? . Son of good family, the bodhisatva should think like this (iha bodhisatvasyaivaṃ bhavati): that on which there is dependence, that is nothing in particular (yat pratītya tat kiṃcin nāsti); that on which there is dependence, that is inexistent (yat pratītya so ’bhāvaḥ); that on which there is dependence, that is not being established in reality (yat pratītya tad apariniṣpannam); that on which there is dependent origination, that is impermanence, suffering, selflessness and quiescence (yat pratītyasaṃutpannaṃ tad anityaduḥkhānātmaśāntam); in the dependent origination, there is no self, no being, no life-principle, no life-sustaining principle, no spirit, no personality, no human being, no man (na satvajīvapoṣapuruṣapudgalamanujamānava); in the dependent origination there is no attainment (samudgama); in the dependent origination there is nothing, and it is effortless (avyāyāma), empty (śūnya), no distinguishing mark (animitta), transcendent (viveka), no activity (apracāra), no discursive thinking (aprapañca), and thus beyond discursive thinking (niṣprapañca). Thus origination (jāti) is just the arising of the dharma, and cessation (nirodha) is also the ceasing of the dharma. Therefore it is said that there is no self, being, life-principle, life-sustaining principle, spirit, personality, human being, or man (satvajīvapoṣapuruṣapudgalamanujamānava); In the dharmas which are dependently originated there is no true origination (jāti) and there is no owner (svāmika). Because of that, all dharmas are like grass, trees, walls, paths, and reflections (tṛṇakāśṭhakuḍyamārgapratibhāsasadṛśa). Just as there is nothing that produces external things when they are originated, and there is nothing that ceases external things when they cease, just so, there is nothing that produces internal things when they are originated, and there is nothing that ceases internal things when they cease; But rather, when conditions (pratyaya) exist they will arise, and when conditions are completely exhausted they will be destroyed.” If you understand this knowledge in that way, you will overcome any extreme view (sarvāntadṛṣṭi). What then are extreme views (antadṛṣṭi)? ‘Extreme (anta)’ means discontinuity (uccheda) and continuity (nitya), and that which is not originated and ceased is beyond discontinuity and continuity and thus pure, and therefore it is purified when concerned with any extreme view (sarvāntadṛṣṭi). In that way, son of good family, the bodhisatva becomes skilled in knowing the entrance into the dependent origination (pratītyasamutpādapraveśajñanakuśala) and free from any extreme view (sarvāntadṛṣṭi).

善男子。云何菩薩於十二因縁善得勝智方便。離二邊諸見者。若菩薩知一切縁生法。屬他所攝。屬因屬縁。屬和合。屬所由。所謂諸法皆從境界縁生。各有所因各有所依。諸法各各九相分別。譬如外諸藥草叢林及諸樹木等。皆無諸根。無記無知。依諸大故便得増長。各各無相分別。内有諸法亦復如是。依造業増長一切諸法。無我人衆生壽命。亦無作者受者。諸法生時無能生者。滅時無能滅者。菩薩作是念言。是諸縁生法各無自性。無自性者他不能生。所因亦無性。所縁亦無性。無自性者則無他性。若法無自性他性者則無生。無能生未生。不可生已。生亦不生。若未生非未生。不生者則究竟無生無能生。是故一切諸法皆無生無起。但以名字故。假名從因縁生。所以者何。若法有生性者。則當有滅則是斷見。若無滅者即有常見。離斷常見故。當知一切諸法皆無有生。是爲菩薩於十二因縁。善得勝智方便。離二邊諸見。

善男子云何菩薩。入縁起善巧智遠離一切邊見。善男子縁起者無所縁是縁起。無事無成就是縁起。無常苦無我寂靜是縁起。無我無有情無命者無養育。無補特伽羅無人無儒童是縁起。無生無起是縁起。無所有無功用空無相寂靜無所行無戲論。是故名無戲論法如是生是爲生。如是滅是爲滅。復次無我無有情無壽命無養育。無補特伽羅無人無儒童。則無有法可爲縁生。於彼無我主宰名故。譬如草木牆壁影像。一切諸法亦復如是。如外諸法之所生時。生無所有。滅時滅無所有。内法亦爾。生時生無所有。滅時滅無所有。除縁起法無實所生。闕縁無滅。如是相應則一切邊見悉皆離也。云何邊見。邊見者名斷名常。生時不生壞時不壞。無生無壞於斷常邊自然清淨。自清淨故於諸邊見皆得清淨。善男子是爲菩薩入縁起善巧智遠離邊見。

’phags pa nam mkha’ mdzod kyis źus pa | bam po gsum pa | rigs (4) kyi bu de la ji ltar na byaṅ chub sems dpa’ rten ciṅ ’brel par ’byuṅ ba la jug pa’i śes pa la mkhas te | mtha’ gñis su lta ba thams cad daṅ bral ba yin źe na rigs kyi bu ’di la byaṅ chub sems dpa’ ’di sñam du sems te | gaṅ rten pa de ni ci yaṅ ma yin pa | gaṅ (5) rten pa de ni dṅos po med pa | gaṅ rten pa de ni yoṅs su ma grub pa | gaṅ rten ciṅ ’brel par ’byuṅ ba de ni mi rtag pa | sdug bsṅal pa bdag med pa | źi ba | gaṅ rten ba de la ni bdag med | sems can med | srog med | gso ba med | skyes bu med | gaṅ zag med | (6) śed las skyes med | śed bu med | gaṅ rten pa de la ni yaṅ dag par ’byuṅ ba gaṅ yaṅ med | gaṅ rten pa de la ni ci yaṅ med pa | rtsol ba med pa | stoṅ pa | mtshan ma med pa | dben pa | rgyu ba med pa | ma spros pa | spros pa med pa ste | de’i phyir skye ba ni chos kho na skye | ’gag (7) pa ni chos kho na ’gag ste | ’di la bdag gam | sems can nam | srog gam | gso ba’am | skyes bu’am | gaṅ zag gam | śed las skyes sam | śed bu med ces bya’o || chos gaṅ dag rten ciṅ ’brel bar ’byuṅ ba de dag la ni skye ba ci yaṅ med ciṅ bdag po med de | de’i (271a1) phyir chos thams cad ni rtswa daṅ | śiṅ daṅ | rtsig pa daṅ | lam daṅ | mig yor lta bu źes bya ste | ji ltar phyi rol gyi dṅos po rnams skye ba na skyed par byed pa med | ’gag pa na yaṅ ’gog par byed pa med pa de bźin du naṅ gi chos rnams skye ba na yaṅ skyed par byed pa (2) med | ’gag pa na yaṅ ’gog bar byed pa med de | gźan du na rkyen rnams yod na ’byuṅ gi rkyen ma tshaṅ na ’gog go sñam du sems te | de ltar na śes pa la sbyor ba ni mthar lta ba thams cad rab tu spoṅ ṅo || de la mthar lta ba gaṅ źe na | mtha’ źes bya ba ni chad pa daṅ rtag pa ste | gaṅ de (3) mi skyed ciṅ rnam par mi ’jig pa ni chad pa daṅ rtag pa daṅ bral ba ste | de’i phyir dag pas na mthar lta ba thams cad rnam par dag pa ste | rigs kyi bu de ltar na byaṅ chub sems dpa’ rten ciṅ ’brel bar ’byuṅ ba la ’jug pa’i śes pa la mkhas te | mthar lta ba thams cad daṅ bral (4) ba yin no ||

24. Tathāgatamudrā How then, son of good family, does the bodhisatva become skilled in knowing suchness without any differentiation (tathatāvinirbhāgajñānakuśala) as sealed with the seal of the tathāgata (tathāgatamudrāmudrita)? With regard to what we called ‘being sealed with the seal of the tathāgata (tathāgatamudrāmudrita),’ suchness without any differentiation (tathatāvinirbhāga) is the seal, and it is without distinction, activity (apravṛtti), attachment (abhiniveśa), agitating, or being agitated, and thus it cannot be shaken (na kampayituṃ śakyate) by the world with its gods, humans, or anti-gods (sadevamānuṣāsureṇa lokena). Why? The world with its gods, humans and anti-gods is indeed sealed with that seal, and the seal of the tathāgata is the seal which is unoriginated, empty (śūnyatā), signless (animitta), wishless (apraṇihita), unconditioned (asaṃskṛta), free from desire (virāga), just as it is (tathatā), the limit of reality (bhūtakoṭi), and open space (gagana). Just as the seal in the empty space (gaganamudrā) does not appear, the seal of the tathāgata does not appear to even the five kinds of sight as it is sealed by the seal having its own essential character (svalakṣaṇamudrāmudrita). All the explanations about the dharma and the pertaining conventions (dharmavyavahāra) given by the tathāgata are sealed with the seal of the tathāgata in that way. Among them, those which pertain to the sphere of consciousness establish the dharma; but those which are not established in consciousness do not establish any dharma, and do not differentiate between any dharma; those which are sealed with the seal of the tathāgata do not differentiate suchness (tathatā). What then is the differentiation of suchness (nānātathatā)? It is those which differentiate (kalpayanti) the dharmas of superior, mediocre, and inferior (hīnamadhyaviśiṣṭa), those, which do not construct any dharma and do not make any differentiation, do not differentiate suchness, and, no matter how many things are imagined and constructed (kalpitavikalpita), they do not differentiate suchness. Just like all living beings wander about in empty space, the sphere of empty space (gaganadhātu) is not connected with them, in that way, all living beings wander about in suchness, but they do not tarnish suchness. And here, the bodhisatva who can understand such dharmas is sealed with the seal of the tathāgata, and he does not tarnish suchness.

善男子。云何菩薩爲如來印所印。如如不分別智方便者。若菩薩於甚深法。得現前知見力。離一切倚著。過諸戲論。得無終無始無生法忍。如來盡知諸菩薩所成就根已。以如來印印之。所謂受決定三菩提記。是如來印無錯無謬。無諸障礙無諍競不可沮壞。無能非者無能發印者得。如來印願行成就。智水所灌菩薩爲如是印所印。所謂究竟無生無起印。空印。無相印。無願印。離染印。寂滅印。涅槃印。於諸法中。菩薩智行成就。不壞如性。不變法界。不離本際。不見上中下黒白等差別。菩薩亦見一切衆生。爲此印之所印。無憶想分別。不捨本大誓願。是爲菩薩爲如來印所印。如如不分別智方便。

善男子云何菩薩。以如來印印於眞如。不間斷善巧智。善男子如來印。印者不間斷印。無生無轉無所取無動無所動。一切世間人天阿修羅。無所傾動。何以故。世間人天阿修羅。以彼印印。如是如來印。究竟不生印。究竟空性印。究竟無相印。究竟無願印。究竟無爲印。究竟離欲印。究竟眞如印。究竟實際印。究竟虚空印。善男子譬如空中印無所現。如是如來印。於五眼而不現於光明之相。以自相印而印之。故乃至如來於一切法施設言説。皆以如來印印之。是爲施設。彼所有識及境界法皆是作法。安立而於彼法。不作種種安立之相。以眞如印印之。無有間斷。云何於眞如間斷。若分別諸法見上中下名爲間斷。若於諸法無所分別名無間斷。復次於多分別而生分別。於彼眞如無能壞亂。譬如有情於空中行。而彼虚空無有破壞。如是一切有情於眞如中。行而彼眞如無有斷壞。菩薩如是由以智故。於色於法以眞如印印之。不於眞如間斷破壞。是爲菩薩以如來印。印於眞如不間斷善巧智

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ de bźin gśegs pa’i phyag rgyas btab pas | de bźin ñid dbyer med pa śes pa la mkhas pa yin źe na | de bźin gśegs pa’i phyag rgyas btab pa źes bya ba la de bźin ñid dbyer med pa de ni phyag rgya (5) ste | phye ba med pa | ’jug pa med pa | mṅon par źe na pa med pa | mi bskyod pa | bskyod par bya ba ma yin pa ste | lha daṅ mi daṅ lha ma yin du bcas pa’i ’jig rten gyis bskyod par mi nus so || de ci’i phyir źe na | lha daṅ mi daṅ lha ma yin du bcas pa’i ’jig rten (6) ni phyag rgya des btab pa ñid do || de bźin gśegs pa’i phyag rgya de ni śin tu mi skye ba’i phyag rgya | śin tu stoṅ pa ñid kyi phyag rgya | śin tu mtshan ma med pa’i phyag rgya | śin tu smon pa med pa’i phyag rgya | śin tu ’dus ma byas pa’i phyag rgya | śin tu ’dod chags (7) daṅ bral ba’i phyag rgya | śin tu de bźin ñid kyi phyag rgya | śin tu yaṅ dag pa’i mtha’i phyag rgya | śin tu nam mkha’i phyag rgya ste | dper na nam mkha’ phyag rgya mi snaṅ ba de bźin du de bźin gśegs pa’i phyag rgya de yaṅ spyan lṅa la mi snaṅ ste raṅ gi mtshan ñid kyi phyag (271b1) rgyas btab ba’o || de bźin gśegs pas chos kyi tha sñad ji sñed du ’dogs pa de dag thams cad ni de bźin gśegs pa’i phyag rgyas btaṅ ba de bźin du tha sñad ’dogs so || de la gaṅ dag rnam par śes pa’i spyod yul ba de dag ni chos rnam par ’jog par byed do || gaṅ dag rnam (2) par śes pa la mi gnas pa de dag ni chos rnam par ’jog par mi byed | chos tha dad du mi byed do || de dag de bźin gśegs pa’i phyag rgyas btab bas na de dag de bźin ñid ’byed par mi byed do || de la de bźin ñid tha dad pa gaṅ źe na | gaṅ dag tha ma daṅ ’briṅ daṅ rab kyi chos (3) rnams su rnam par rtog pa’o || gaṅ dag chos thams cad la mi rtog ciṅ rnam par mi rtog pa de dag ni de bźin ñid tha dad mi byed do || gaṅ ji sñed maṅ por brtags śiṅ rnam par brtags kyaṅ de bźin ñid dbye bar mi nus te | dper na sems can thams cad ni nam mkha’ la (4) rnam par rgyu yaṅ nam mkha’i khams ni ’brel par mi byed do || de bźin du sems can thams cad de bźin ñid la rnam par rgyu yaṅ de bźin ñid ni ’dres par mi byed do || gaṅ ’dir de lta bu’i chos rnams śes pa’i byaṅ chub sems dpa’ de lta bu ni de bźin gśegs pa’i phyag (5) rgyas btab pa yin te | de bźin ñid kyaṅ ’dres par mi byed do ||

25. Dharmadhātu How then, son of good family, does the bodhisatva relate to the guiding principle of the sphere of moments of existence (dharmadhātunaya), being united with (samavasarati) the sphere of all moments of existence (sarvadharmadhātu)? ‘The sphere of moments of existence (dharmadhātu)’ is the sphere that is free from desire since it is free from any impurity (rāgavigatadhātuḥ sarvarajavigatatayā?); the sphere of non-origination (anutpanna) since it is not something in particular (asamudānīta); the sphere without cessation (anirodha) since there is no occurrence; the sphere that does not go anywhere (agamanatā) since there is no transmigration (gamana); the sphere without coming (anāgamanatā) since there is no passing over; the sphere without abiding since there is no arising; the sphere as it really is (yathāvaddharmadhātu) because of its sameness in all three times (tryadhvasamatā); the sphere of self (ātmadhātu) since it is originally pure (ādiviśuddhi);⁶ the sphere without personality (niḥpudgaladhātu) since it is the highest truth (paramārtha); the sphere without information (avijñāptidhātu) since it is non-abiding; the sphere without basis (anālayadhātu) since there is no contamination (saṃkīrṇa); the sphere without birth (anutpādadhātu) since it is fixed (niyāma); the sphere like the space (gaganadhātu) since it is essentially tranquil (svabhāva_pariśuddhi); the sphere of liberation (nirvāṇadhātu) since there is no argument against it (apratipakṣa); such is the entrance into the way of the sphere of moments of existence (dharmadhātunayapreveśa). Since all moments of existence are like this, son of good family, if the bodhisatva enteres into the way of moments of existence, then, whatever he says, expresses, or teaches, all that is united with (samavasṛta) the sphere of moments of existence. Having entered into the way of the sphere of moments of existence, he knows the fact that there is no duality of the sphere of desire and the moments of existence (rāgadhātudharmadhātu) - why? - because the desire (rāga) has the nature of the sphere of all moments of existence; there is no duality of the sphere of aversion (dveṣadhātu) and the sphere of moments of existence - why? - because aversion has the nature of the sphere of all moments of existence; there is no duality of the sphere of delusion (mohadhātu) and the sphere of moments of existence - why? -because delusion has the nature of all moments of existence; there is no duality of the sphere of vices (kleśadhātu) and the sphere of moments of existence - why? - because vices has the nature of the sphere of all moments of existence; there is no duality of the sphere of passion (kāmadhātu) and the sphere of moments of existence - why? - because passion has the nature of the sphere of all moments of existence; there is no duality of the sphere of forms (rūpadhātu) and the sphere of moments of existence - why? - because forms has the nature of the sphere of all moments of existence; there is no duality of the sphere without form (ārūpyadhātu) and the sphere of moments of existence - why? - because the formlessness has the nature of the sphere of all moments of existence; there is no duality of the sphere of the eye (cakṣurdhātu) and the sphere of moments of existence - why? - because the eye has the nature of the sphere of all moments of existence; there is no duality of the sphere of forms (rūpadhātu) and the sphere of moments of existence - why? - because forms has the nature of the sphere of all moments of existence; there is no duality of the sphere of eye-consciousness (cakṣurvijñānadhātu) and the sphere of moments of existence - why? - because eye-consciousness has the nature of the sphere of all moments of existence; there is no duality of the sphere in the interval of mind and the sphere of moments of existence - why? - because the sphere of mind has the nature of the sphere of all moments of existence; there is no duality of the sphere of mind-consciousness (manovijñānadhātu) and the sphere of moments of existence - why? - because the sphere of mind-consciousness has the nature of the sphere of all moments of existence; there is no duality of the sphere of aggregates (skandhadhātu) and the sphere of moments of existence - why? - because the sphere of aggregates has the nature of the sphere of all moments of existence; there is no duality of the sphere of earth, water, fire or wind (pṛthivīdhātvabdhātutejodhātuvāyudhātu) and the sphere of moments of existence - why? - because the earth, water, fire or wind has the nature of the sphere of all moments of existence; there is no duality of the eighty-four thousand masses of religious teaching (caturaśītidharmaskandhasahasranirdeśa), the eighty-four thousand kinds of behaviour (caturaśītisahasracaritāna) or all moments of existence (sarvadharma) and the sphere of all moments of existence - why? - because all moments of existence have the nature of the sphere of all moments of existence. The bodhisatva knows all moments of existence since the moments of existence which is the entrance into the sameness (samatāpraveśa) is united with all moments of existence. Son of good family, this is the entering into the way of moments of existence of the bodhisatva.

6. but in T.404, the sphere without self, and this seems to be correct for consistency.

善男子。云何菩薩入法界性門。見一切法平等性。若菩薩見諸法界。無處不至。無來無去。無生無滅。無相無起。無戲無行。菩薩作如是思惟。此諸法等皆同法界。如法界是離欲界。離塵垢界故。是無生界不可作故。是無滅界無滅盡故。是無來界不入根門故。是無去界無所至故。是不可安界無形質故。是無樔窟界無依止故。是眞實界三境分斷故。此法界中無眼界。無色界。無眼識界。如法界。一切法界亦如是。是故名一切法入於法界。乃至無意界法界意識界。如法界。一切法亦如是。是故名一切法入於法界。是菩薩知一切法入於法界。知地界法界無二無別。水界火界風界法界亦無二無別。欲界法界亦平等無二無別。色界無色界有爲界無爲界法界。亦平等無二無別。如是知無心境界及覺。是爲菩薩入法界性門。見一切法平等性

善男子云何菩薩。入於法界甚深理趣。見一切法與諸法界。互相周遍平等一性。法界者亦名離欲界離一切塵故。亦名不生界無聚集故。不相違界本無生故。無往界無等故。無來界無礙故。無住界不生起故。如如界三世平等故。無我界本來清淨故。無壽者界由勝義故。無了別界無所住故。無阿頼耶界無染汚故。無生起界性決定故。如虚空界性清淨故。如涅槃界無戲論故。如是名爲入法界理趣。若菩薩入如是理趣。凡所演説一一語言。皆與法界理趣互相周遍。即知欲界法界無二無別。復次欲性法界。嗔性法界無二嗔性法界。癡性法界無二癡性法界。煩惱性法界無二煩惱性法界。欲界性法界無二欲界性法界。色界性法界無二色界性法界。無色界性法界無二無色界性法界。空性法界無二空性法界眼界性法界無二。眼界性法界。色性法界無二色性法界。眼識界性法界無二眼識界性法界。乃至意界性法界無二意界性法界。意識界性法界無二意識界性法界。蘊界性法界無二蘊界性法界。地水火風界性法界無二地水火風界性法界。空性法界無二乃至八萬四千法蘊行一切法法界無二是爲。一切法法性界若菩薩由平等智入如是法界。則能見一切法平等性理趣。善男子是爲菩薩入法界理趣

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ chos kyi dbyiṅs kyi tshul la źugs śiṅ chos kyi dbyiṅs thams cad las yaṅ dag par gźol ba yin źe na | chos kyi dbyiṅs źes bya ba ni rdul thams (6) cad daṅ bral ba’i phyir dod chags daṅ bral ba’i dbyiṅs so || yaṅ dag par bsgrubs pa med pa’i phyir ma skyes pa’i dbyiṅs so || ma byuṅ ba’i phyir mi ’gog pa’i dbyiṅs so || ’gro ba med pa’i phyir mi ’gro ba’i dbyiṅs so || rgal ba med pa’i phyir ’oṅ ba med pa’i (7) dbyiṅs so || ’byuṅ ba med pa’i phyir gnas med pa’i dbyiṅs so || dus gsum mñam pa’i phyir ji lta ba bźin gyi dbyiṅs so || gzod ma nas rnam par dag pa’i phyir bdag gi dbyiṅs so || don dam pa yin pa’i phyir gaṅ zag med pa’i dbyiṅs so || gnas med (272a1) pa’i phyir rnam par rig pa med pa’i dbyiṅs so || ’dre ba med pa’i phyir kun gźi med pa’i dbyiṅs so || ṅes par gyur pa’i phyir skye ba med pa’i dbyiṅs so || raṅ bźin gyis yoṅs su dag pa’i phyir nam mkha’i dbyiṅs so || gñen po med pa’i phyir mya (2) ṅan las ’das pa’i dbyiṅs te | ’di ni chos kyi dbyiṅs kyi tshul la ’jug pa źes bya’o || rigs kyi bu chos thams cad de ltar źugs pas de la byaṅ chub sems dpa’ de ltar chos kyi tshul la źugs pa’i gaṅ ci smra ba daṅ brjod pa daṅ | ston pa de thams cad ni chos (3) kyi dbyiṅs su yaṅ dag par gźol ba ñid do || chos kyi dbyiṅs kyi tshul la źugs pa de ’dod chags kyi khams daṅ | chos kyi dbyiṅs de dag gñis su med par rab tu śes so || de ci’i phyir źe na | ’dod chags ni chos kyi dbyiṅs kyi raṅ bźin can no || źe sdaṅ gi (4) khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | źe sdaṅ ni chos kyi dbyigs kyi raṅ bźin can no || gti mug gi khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci ri phyir źe na | gti mug ni chos kyi dbyiṅs kyi raṅ bźin can no || ñon (5) moṅs pa’i khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | ñon moṅs pa ni chos kyi dbyiṅs kyi raṅ bźin can no || ’dod pa’i khams daṅ | chos kyi dbyiṅs de dag ni gñis su su med de | de ci’i phyir źe na | ’dod pa’i khams ni chos kyi dbyiṅs (6) kyi raṅ bźin can no || gzugs kyi khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | gzugs kyi khams ni chos kyi dbyiṅs kyi raṅ bźin can no || gzugs med pa’i khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | (7) gzugs med pa’i khams ni chos kyi dbyiṅs kyi raṅ bźin can no || mig gi khams daṅ | chos kyis dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | mig ni chos kyi dbyiṅs kyi raṅ bźin can no || gzugs kyi khams daṅ | chos kyi dbyiṅs de dag ni gñis (272b1) su med de | de ci’i phyir źe na | gzugs ni chos kyi dbyiṅs kyi raṅ bźin can no || mig gi rnam par śes pa’i khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | mig gi rnam par śes pa ni chos kyi dbyiṅs kyi raṅ bźin can no || yid kyi (2) bar gyi khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | yid kyi khams ni chos kyi dbyiṅs kyi raṅ bźin can no || yid kyi rnam par śes pa’i khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | yid kyi rnam (3) par śes pa ni chos kyi dbyiṅs kyi raṅ bźin can no || phuṅ po’i khams daṅ | chos kyi dbyiṅs de dag ni gñis du med de | de ci’i phyir źe na | phuṅ po’i khams ni chos kyi dbyiṅs kyi raṅ bźin can no | sa’i khams daṅ | chu’i khams daṅ | me’i khams daṅ | (4) rluṅ gi khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | sa daṅ | chu daṅ | med daṅ | rluṅ ni chos kyi dbyiṅs kyi raṅ bźin can no || chos kyi phuṅ po brgyad khri bźi stoṅ daṅ spyod pa brgyad khri bźi stoṅ daṅ chos thams cad kyi bar daṅ | chos kyi (5) dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | chos thams cad ni chos kyi dbyiṅs kyi raṅ bźin can no || byaṅ chub sems dpa’ gaṅ chos mñam pa ñid la źugs pa de ni chos kyi dbyiṅs thams cad la yaṅ dag par gźol ba’i phyir chos thams cad rab (6) tu śes pa yin te | rigs kyi bu de ltar na byaṅ chub sems dpa’ chos kyi tshul la źugs pa yin no ||

26. Dṛḍavajrāśaya How then, son of good family, does the bodhisatva with a resolve firm and unbrekable (dṛḍhābhedyāśaya) like the diamond (yathāvajra) become well established (susthita) and unwavering (aniñjya) in this great way? Son of good family, when the bodhisatva is unbreakable (abhedya) having made a resolve as firm as a diamond with the twelve qualities, he is not disturbed by the world with its gods (sadevakena lokena). What are those twelve (katamāni dvādaśa)? To wit, a) since the thought of awakening (bodhicitta), intention (āśaya), and determination (adhyāśaya) are unbreakable (abhedya), the practice (prayoga) is also unbreakable; b) the generosity (dāna) is unbreakable, and the morality, tolerance, vigour, meditation, and insight (dānaśīlakṣāntivīryadhyānaprajñā) are unbreakable; c) great friendliness (mahāmaitrī) and great compassion (mahākaruṇa) are unbreakable; d) the way of attraction (saṃgrahavastu) is unbreakable; e) bringing living beings to maturity (satvaparipācana) is unbreakable; f) the purification of the Buddha-fields (buddhakṣetrapariśuddhi) is unbreakable; g) indefatigability in existence (saṃsārāparikheda) is unbreakable; f) non-satisfaction for the root of good (kuśalamūlātṛpti) is unbreakable; g) endless offerings (atyantayajña) for the sake of obtaining the characteristics of a great man and the marks of beauty (lakṣaṇānuvyañjana) are unbreakable; h) giving up body and life in order to uphold the true religion (saddharmaparigrahāya kāyajīvitaparityāgaḥ) is unbreakable; i) dedicating his roots of good (kuśalamūlapariṇāmana) for the sake of other beings (parasatvapudgala) is unbreakable; j) his accumulation of all qualities of the Buddha (sarvabuddhadharmasamudānaya) is unbreakable. When the qualities of bodhisatva are unbreakable in that way, son of good family, he is unbreakable having made a resolve as firm as a diamond (dṛḍhavajrāśaya). Just as a diamond (maṇiratnavajra) breaks any kind of gem without being broken itself, so the bodhisatva, having made a resolve as firm as a diamond, removes bad habits, manifestations of vices, and wrong views (anuśayakleśaparyutthānadṛṣṭigata) of all living beings, but still he himself is not broken because of this great vehicle (mahāyāna). In this way, son of good family, the bodhisatva is unbreakable having made a resolves as firm as a diamond, being well established and unshakable in this great way.

善男子。云何菩薩淳至堅固。喩如金剛心住不動於此大乘者。若菩薩以直心行。成就淨淳至以不退。畢竟不減。勤進以無礙。大慈以無惓。大悲以普至。方便得成就眞實觀慧。無礙等法皆悉成就。菩薩見一切衆生有垢有濁。凡愚麁獷拒逆不順。是故菩薩爲教化一切群生故不廢精進。見此生死有無量過患憂悲苦惱等。不退於來際莊嚴。亦解無量無邊阿僧祇諸佛法。爲成就難集難持難滿諸佛法故。種諸善根而能入如來無量法寶藏。衆生性無量故。法性無量故。虚空性無量故。爲受持一切如來法寶藏故。不捨精進。聞一切法空無相無願。無作無生無起。解了分別觀行身證。成就未具足佛法。終不中道證於實際。善入諸禪解脱三昧。亦不厭離欲界而現受生。已離陰界諸入。無形無色無行。而隨衆生性。隨意示現種種形色而爲説法。轉菩薩輪示大涅槃。亦不捨菩薩行。入如是不思議法門。知一切法無性相。不動不壞不散。於此大乘不退轉。如金剛寳珠能鑑餘寶。餘寶無能鑑此珠者。諸菩薩亦復如是。能以聲聞辟支佛乘。度無量無邊衆生。令入涅槃。而自不滅度。亦不退究竟大乘。是爲菩薩淳至堅固。猶如金剛心住不動於此大乘。

善男子云何菩薩。意樂堅固猶若金剛。住此大乘無有傾動。善男子菩薩成就十二種法。意樂堅固猶若金剛。不爲人天世間所壞。云何十二。所謂菩提心。意樂増上意樂不壞故。於施戒忍精進禪定般若不壞故。大慈大悲不壞故。四攝法不壞故。成熟有情不壞故。淨佛國土不壞故。不厭患生死不壞故。無厭足善根不壞故。爲莊嚴相好設無遮施會不壞故。爲護正法棄捨身命不壞故。所有善根迴施一切有情不壞故。積集一切佛法不壞故。善男子若菩薩。於如是法修習不壞。當知爾時名爲成就堅固金剛不壞意樂。如金剛寶能摧諸寶自體不壞。如是菩薩成就堅固意樂。能摧一切有情煩惱隨眠而自體不壞。善男子是爲菩薩成就金剛堅固意樂。於此大乘無有傾動。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ bsam pa rdo rje ltar sra źiṅ mi phyed de theg pa chen po ’di la legs par gnas śiṅ mi gyo ba yin źe na | rigs kyi (7) bu byaṅ chub sems dpa’ ni rdo rje ltar sra źiṅ mi phyed pa bcu gñis kyis na lha daṅ bcas pa’i ’jig rten gyis mi phyed pa yin te | bcu gñis gaṅ źe na | ’di lta ste | byaṅ chub kyi sems mi phyed pa daṅ | bsam pa daṅ | lhag pa’i bsam pas sbyor ba mi phyed pa (273a1) daṅ | sbyin pa mi phyed pa daṅ | tshul khrims daṅ | bzod pa daṅ | brtson ’grus daṅ | bsam gtan daṅ | śes rab mi phyed pa daṅ | byams pa chen po daṅ | sñiṅ rje chen po mi phyed pa daṅ | bsdu ba’i dṅos po mi phyed pa daṅ | sems can yoṅs (2) su smin par byed pa mi phyed pa daṅ | saṅs rgyas kyi źiṅ yoṅs su dag pa mi phyed pa daṅ | ’khor bas yoṅs su mi skyo ba mi phyed pa daṅ | dge ba’i rtsa bas mi ṅoms pa mi phyed pa daṅ | mtshan daṅ dpe byad bzaṅ po’i phyir gtan pa med pa’i mchod sbyin byed pa mi phyed pa (3) daṅ | dam pa’i chos yoṅs su gzuṅ pa’i phyir lus daṅ srog ’dor bar mi phyed pa daṅ | sems can gźan daṅ gaṅ zag gźan gyi phyir dge ba’i rtsa ba bsṅo ba mi phyed pa daṅ | saṅs rgyas kyi chos thams cad yaṅ dag par sgrub pa mi phyed pa ste | rigs kyi bu gaṅ gi tshe byaṅ (4) chub sems dpa’ chos ’di lta bu ’di dag las mi phyed pa de’i bsam pa rdo rje ltar sra źiṅ mi phyed pa yin no || ’di lta ste dper na nor bu rin po che rdo rje ni nor bu rin po che thams cad ’bigs kyaṅ bdag ñid ni mi phigs so || de bźin du byaṅ chub sems dpa’ bsam pa (5) rdo rje ltar sra źiṅ mi phyed pa yaṅ sems can thams cad kyi bag la ñal daṅ | ñon moṅs pa kun nas ldaṅ ba daṅ | lta bar gyur pa rnams sel kyaṅ bdag ñid ni theg pa chen po ’di las mi phyed do || rigs kyi bu de ltar na byaṅ chub sems dpa’ bsam ba rdo rje ltar (6) sra źiṅ mi phyed de | theg pa chen po ’di la legs par gnas śiṅ mi g-yo ba yin no ||

27. Buddhaviṣaya How then, son of good family, does the own realm (svaviṣaya) of the bodhisatva become pure, when he has attained the realm of the Buddha (buddhaviṣaya)? ‘The realm of the Buddha (buddhaviṣaya)’ is not a realm, and since it is non-realm, it is purified of any realm. Thus the bodhisatva purifies his own sphere (svaviṣaya) by the purity of the sphere of the Buddha (buddhaviṣayapariśuddhi), and he thinks: “the realm of sight (cakṣurviṣaya) is the realm of the Buddha, and in the realm of the Buddha there is no nearness or farness.” Why is that? This is because the realm of the Buddha is the transcendent realm (vivekaviṣaya), and the transcendent realm is beyond the realm of sight. The realm of hearing (śrotraviṣaya) is the realm of the Buddha, and in the realm of the Buddha there is no nearness or farness. Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of hearing. The realm of smelling (ghrāṇaviṣaya) is the realm of the Buddha, and in the realm of the Buddha there is no nearness or farness. Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of smelling. The realm of tasting (jihvāviṣaya) is the realm of the Buddha, in the realm of the Buddha there is no nearness or farness. Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of tasting. The realm of touching (kāyaviṣaya) is the realm of the Buddha, in the realm of the Buddha there is no nearness or farness. Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of touching. The realm of mind (manoviṣaya) is the realm of the Buddha, and in the realm of the Buddha there is no nearness or farness. Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of mind. It is the same case with the parts of personality, spheres, fields of sense perception, (skandhadhātvāyatana) and the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda). In this way, son of good family, the bodhisatva enters into every realm as transcendent, and belonging to the realm of the Buddha. Entering into the field of the Buddha (buddhakṣetrapraveśa) by the purity of his own field (svakṣetrapariśuddhi) is the following: All the moments of existence appearing in his six sense organs (ṣaḍindriya), all those he enters as being transcendent as realm of the Buddha (buddhaviṣayaviveka). Just as the realm of the Tathāgata (tathāgataviṣaya) is unattached and unobstructed, so there is no attachment or obstruction in all realms. In this way, son of good family, the bodhisatva, entering into the realm of the Buddha, purifies his own realm.

善男子。云何菩薩自淨其界如諸佛界者。若菩薩知一切法無界無非界。 . . . . . . . . . . . . . . . . 至一切處無至無不至。若菩薩見法發六情皆知是佛法。亦不見凡夫法佛法有異。作是念此一切法皆是佛法。佛法至一切處故。一切諸法及佛法但假名字。亦非是法亦非非法。是故我等不應取著。以自界淨故知諸佛界淨。此法與平等等。眼界是佛界。耳鼻舌身意法界是佛界。我不應分別有尊有卑。菩薩如是至一切法平等界。是爲菩薩自淨其界如諸佛界

善男子云何菩薩於自境界。清淨如佛境界。善男子佛境界者無有境界。離於境界一切清淨。彼菩薩由自境界及佛境界悉清淨故。而淨眼境界即佛境界。亦無佛境界。及眼境界。無近無遠。何以故。遠離境界。與佛境界。亦無遠離境界及眼境界。其耳境界即佛境界。亦無佛境界無有遠近。何以故。遠離境界與佛境界。亦無遠離境界及耳境界。其鼻境界即佛境界。亦無佛境界無有遠近。何以故。遠離境界與佛境界。亦無遠離境界及鼻境界。其舌境界即佛境界。亦無佛境界無有遠近。何以故遠離境界與佛境界。亦無遠離境界及舌境界。其身境界即佛境界。亦無佛境界無有遠近何以故。遠離境界與佛境界。亦無遠離境界及身境界。其意境界即佛境界。亦無佛境界無有遠近。何以故。遠離境界與佛境界。亦無遠離境界及意境界乃至蘊處界十二因縁。亦復如是。善男子若菩薩入佛境界。遠離境界一切境界。若自境界清淨平等。是即名爲入佛境界。如是六種境界所有影現。彼皆入於諸佛境界。不生取著悉遠離故。如是如來境界無有染礙。一切境界不染不礙亦復如是。善男子如是解者。是爲菩薩成就隨入佛界清淨自界清淨

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ saṅs rgyas kyi yul rjes su thob ciṅ raṅ gi yul yoṅs su dag pa yin źe na | saṅs rgyas kyi yul źes bya ba ni yul ma (7) yin pa | yul med pa yul thams cad las yoṅs su dag pa’o || de la byaṅ chub sems dpa’ ni saṅs rgyas kyi yul yoṅs su dag pas raṅ gi yul yoṅs su sbyoṅ ste | de ’di sñam du mig gi yul ni saṅs rgyas kyi yul yin yaṅ saṅs rgyas kyi yul ni (273b1) su daṅ yaṅ ñe ba’am riṅ ba ma yin no || de ci’i phyir źe na | saṅs rgyas kyi yul ni dben pa’i yul yin pa’i phyir te | dben pa’i yul la ni mig gi yul gaṅ yaṅ med do || rna ba’i yul ni saṅs rgyas gyi yul yin yaṅ | saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am riṅ (2) ba ma yin no || de ci’i phyir źe na | saṅs rgyas kyi yul ni dpen pa’i yul yin pa’i phyir te | dben pa’i yul la ni rna ba’i yul gaṅ yaṅ med do || sna’i yul ni saṅs rgyas kyi yul yin yaṅ saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am riṅ ba ma yin no || de ci’i phyir źe na | (3) saṅs rgyas kyi yul ni dben pa’i yul yin pa’i phyir te || dben pa’i yul la ni sna’i yul gaṅ yaṅ med do || lce’i yul ni saṅs rgyas kyi yul yin yaṅ saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am | riṅ ba ma yin no || de ci’i phyir źe na | saṅs rgyas kyi yul ni (4) dben pa’i yul yin pa’i phyir te | dben pa’i yul la ni lce’i yul gaṅ yaṅ med do || lus kyi yul ni saṅs rgyas kyi yal yin yaṅ | saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am riṅ ba ma yin no || de ci’i phyir źe na | saṅs rgyas kyi yul ni dben pa’i yul (5) yin pa’i phyir te | dben pa’i yul la ni lus kyi yul gaṅ yaṅ med do || yid kyi yul ni saṅs rgyas kyi yul yin yaṅ saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am riṅ ba ma yin no || de ci’i phyir źe na | saṅs rgyas kyi yal ni dben pa’i yul yin pa’i phyir te dben (6) pa’i yul la ni yid kyi yul gaṅ yaṅ med do || phuṅ po rnams daṅ | khams rnams daṅ | skye mched rnams daṅ | rten ciṅ ’brel par ’byuṅ ba yan lag bcu gñis la yaṅ de bźin no || rigs kyi bu de ltar na byaṅ chub sems dpa’ saṅs rgyas kyi yul dben pa ñid (7) kyi yul thams cad dben par ’jug go || raṅ gi źiṅ yoṅs su dag pas rgyas kyi źiṅ la źugs pa de ni chos gaṅ dag de’i dbaṅ po drug la snaṅ bar gyur pa de dag thams cad la saṅs rgyas kyi yul dben par ’jug go || ji ltar de bźin gśegs pa’i yul (274a1) chags pa med ciṅ thogs pa med pa’i de bźin du de yul thams cad la yaṅ mi chags mi thogs te | rigs kyi bu de ltar na byaṅ chub sems dpa’ saṅs rgyas kyi yul la rjes su źugs śiṅ raṅ gi yul yoṅs su dag pa yin no ||

28. Dhāraṇī How then, son of good family, does the bodhisatva who has attained memory never forget (tatra katamā kulaputra bodhisatvasya dhāraṇīpratilabdhasya ’saṃpramoṣacaryā)? Son of good family, the bodhisatva attains memory (dhāraṇī) by purifying his memory (dhāraṇīpariśodhana).

善男子。云何菩薩得陀羅尼終不失念者。 104c11-12若菩薩已得成就陀羅尼行。云何陀羅尼行。

善男子云何菩薩。獲得陀羅尼無忘法行。善男子菩薩。應於此陀羅尼修持作業。

rigs kyi bu de la ji (2) ltar na byaṅ chub sems dpa’ gzugs thob pa rtag tu mi brjed par spyod pa yin źe na | rigs kyi bu ’di la byaṅ chub sems dpa’ gzuṅs yoṅs su sbyoṅ ba bya bas gzuṅs thob par gyur te |

What then is the purification of memory (tatra katamā dhāraṇīpariśodhanā)? Son of good family, there are thirty-two purifications of memory. What are the thirty-two? To wit, seeking the dharma (dharmārthikatā); delight in the dharma (dharmakāmatā); taking pleasure in the delights of the dharma (dharmārāmaratiratatā); inclination towards the dharma (dharmanimnatā); disposition to the dharma (dharmaprāgbhāratā); honoring, serving, and worshiping the learned (bahuśrutān sevate bhajate paryupāste); paying respect to teachers and preceptors without pride (ācāryopādhyāyeṣu nirmānagurugauravatā); non-satisfaction in searching for the dharma (dharmaparyeṣṭyatṛptatā); adequatly grasping gentle speech according to admonitions (anuśāsanīṣu suvacaḥpradakṣiṇagrahitā); never looking for the preachers’ mistakes, considering them as the teachings [of the Buddha]; memorizing and reciting [the teachings]; no laziness concerning the teaching (deṣanāyāṃ akauśīdyatā); no secrecy of teachers concerning religion (dharme ’nācāryamuṣṭiḥ); giving the gift of religion without a view to profit (nirāmiṣadharmadānatā); hearing on the basis of the root of insight (prajñāmūlapratisthānaśrutatā); practicing fundamentally according to the dharma (yoniśo dharmaprayoga); great learning (bahuśruta) without boundaries for the sake of carful consideration (pratisaṃkhyā) according to tradition (yathāśrutadharma); practicing the holy life endlessly (aparyantabrahmacaryavāsatā); entering and remaining in a solitary place (nityacittavivekanimnatā); recollecting the six recollections (ṣaḍanusmṛti); never rejecting (anikṣipta) even the six defilements (saṃrañjanīya); not giving up (aparityāga) the six ways of politeness (sāmīcī); practicing the dharma without thought which is hostile towards all living beings (sarvasatvāpratihatacittadharmaprayoga); not being in contradiction with dependent origination (pratītyasamutpādāvirodhatā); entering into what is to be done (karmakāryāvatāra); no fear reflecting on thoughts concerning the three gates of liberation (trivimokṣamukheṣu cittanidhyaptyanuttrāsatā); never cutting off the [fourfold] sources of holiness (āryavaṃśa) by possessing the qualities of purity (dhūtaguṇa); no despondency to uphold the true religion (apagatalīnacittasaddharmaparigrahatā); great compassion with regard for living beings (satvāvekṣaṇatayā mahākaruṇā); giving up body and life with regard for religion (dharmāvekṣaṇayā kāyajīvitaparityāgatā); no conceit with regard for knowledge (jñānāvekṣaṇayā nityanirmatā); no weariness to maturate living beings (satvaparipācanayām aparikhedatā). These are the purification of memory.

善男子。陀羅尼行有三十二。何等三十二。修於得法爲陀羅尼故。修於欲法。修於尊法。修於向法。修敬仰法。修於樂法。修求法無厭。 See two records above. See three records above. 修親近供養多聞智慧者。修於和上阿闍梨所無憍慢心尊重給侍。修如來教誨無所拒逆。修於説法人所生世尊想不求其短。修於受持正法開示解説。修所得法無所悋惜。修無悕望而行法施。修求智慧根栽。修如所聞法善順思惟。修於諸法堅固受持。修於梵行無有休息。修樂遠離行阿練若行。修心常寂靜。修勤行諸念。修順行六和敬。修於諸長宿無調慢行。修於一切衆生中生無礙心。修縁生法得。修順忍。修三脱門正觀心無驚怖。修四聖種順行不驚疑。修勤受持諸佛正法。修爲衆生行於大慈。修受持正法不惜身命。修大智行不生憍慢。修常教化衆生而無厭惓。善男子。是爲三十二種修陀羅尼行。

云何修持。善男子有三十二種修陀羅尼法。所謂求法故。愛樂法故。法苑樂故。隨法流故。隨順法故。尊上法故。承事供養多聞者故。常於和上及阿闍梨。無有我慢恭敬供養故。求法無厭故。於教授者隨順不逆故。於説法者敬愛如佛不求其短故。於所聞法悉皆受持故。不懈怠故。於法不吝故。所行法施無悕望故。於所聞法如理作意故。 See the previous record 於所聞法善觀察故。求於多聞無齊限故。常於梵行無休息故。常樂遠離心寂靜故。常勤修習六隨念故。於六染法常棄捨故。於六和敬恒不捨故。於一切有情起無礙心故。於縁生法修順忍故於三脱門作意觀察不驚怖故。不捨聖種杜多功徳故。護持正法心無下劣故。觀於衆生起大悲故。求於正法不惜身命故。修大智行離愚惑故。成就有情不懈倦故。如是名爲修陀羅尼無忘失業。

de la gzuṅs yoṅs su sbyoṅ ba byed pa gaṅ źe na | rigs kyi bu sum cu rtsa gñis (3) po ’di dag ni gzuṅs yoṅs su sbyoṅ ba byed pa ste | sum cu rtsa gñis po gaṅ źe na | ’di lta ste | chos don du gñer ba daṅ | chos ’dod pa daṅ | chos kyi kun dga’ la dga’ mos pa daṅ | chos la gźol ba daṅ | chos la bab pa daṅ | maṅ du thos pa rnams la sten (4) ciṅ bsñen la bsñen bkur byed pa daṅ | slob dpon daṅ mkhan po rnams la ṅa rgyal med ciṅ btsun par gus par byed pa daṅ | chos yoṅs su tshol bas mi ṅoms pa daṅ | rjes su bsten pa rnams la bka’ blo bde źiṅ ’thun par ’dzin pa daṅ | chos smra ba’i gaṅ zag (5) rnams la ston pa tsam du sems śiṅ ’khrul pa mi tshol ba daṅ | kun ’dzin pa daṅ | klog pa daṅ | ston pa la le lo med pa daṅ | chos la slob dpon gyi dpe mkhyud med ciṅ zaṅ ziṅ med par chos sbyin pa daṅ | śes rab kyi rtsa ba’i gnas thos pa daṅ | tshul (6) bźin gyis chos la sbyor ba daṅ | ji ltar thos pa’i chos la so sor brtag pa’i phyir maṅ du thos pa mu med par byas pa daṅ | tshaṅs par spyod pa la gnas pa mu med par byas pa daṅ | rtag tu dben pa la sems gźol ba daṅ | rjes su dran par drug rjes su dran pa daṅ | (7) yaṅ dag par chags par ’gyur ba drug mi ’dor ba daṅ | gus par bya ba’i gnas drug yoṅs su mi gtoṅ ba daṅ | sems can thams cad la khoṅ khro ba med pa’i sems kyis chos la sbyor ba daṅ | rten ciṅ ’brel bar ’byuṅ ba daṅ mi ’gal ba’i las daṅ | bya ba (274b1) la ’jug pa daṅ | rnam par thar pa’i sgo gsum la sems ṅes par rtog pa la mi skrag pa daṅ | ’phags pa’i rigs daṅ sbyaṅs pa’i yon tan kun ’dzin pas yoṅ mi ’chad pa daṅ | dam pa’i chos yoṅs su gzuṅ ba la sems źum pa med pa daṅ | sems can la lta bas (2) sñiṅ rje che ba daṅ | chos la lta bas lus daṅ srog ’dor ba daṅ | ye śes la lta bas rtag tu ṅa rgyal med pa daṅ | sems can yoṅs su smin par bya ba la yoṅs su mi skyo ba ste | ’di ni gzuṅs yoṅs su sbyoṅ ba byed pa źes bya’o ||

What then, the son of good family, is memory (tatra katamā kulaputra dhāraṇī)? It is never forgetting the dharmas (dharmāsaṃpramoṣa) altogether; not forgetting the dharmas as he heard (yathāśrutadharmāsaṃpramoṣa); recollecting memory (smṛtim anusmṛtiḥ); understanding the meaning (gatiṃ gataḥ); desiring intelligence (matikāmatā); non-extinction of a syllable (akṣayākṣaratā); knowledge of understanding explanations and vocal sounds (niruktiśabda_praveśajñāna); uninterrupted eloquence and unhindered teaching (apratihatanirdeśānācchedyapratibhāna); knowledge of the entrance into understanding the scripture of explicit meaning (nītārthasūtraprativedhapraveśajñāna); knowledge of the entrance into understanding the scripture of implicit meaning (neyārthasūtraprativedhapraveśajñāna); knowledge of the teaching on the imperishable concealed truth (akṣayasaṃvṛtinirdeśajñāna); knowledge of the teaching on the highest truth which is inseparable from reality (avinirbhāgatatvaparamārthanirdeśajñāna); knowledge on the certain entrance into the truth (satyāvatāraniyāmajñāna); knowledge in accordance with the application of awareness (smṛtyupasthānānuvartanajñāna); knowledge of the vigour without retrogression for correct elimination (samyakprahāṇavīryāsaṃkucitajñāna); knowledge on the miraculous plays by the bases of supernatural power (ṛddhipādavikrīḍitajñāna); knowledge of the diversity of their abilities (indriyavaimātratā); unshakable knowledge which is established in power (balasthitācālanajñāna); penetrating the [seven] limbs of awakening (bodhyaṅgaprativedha); knowledge without contradiction (anulomajñāna); knowledge of the basis that is the entering into the [noble eightfold] path (mārgāvatārasthitijñāna); knowledge of the stillness of thought by peaceful meditation (śamathacittasthitijñāna); knowledge of the dharma of liberation when concerned with expanded vision (vipaśyanadharmottaraṇajñāna); knowledge of the results of wisdom and liberation (vidyāvimuktiniṣyandajñāna); knowledge of special knowledge (pratisaṃvitpraveśajñāna); knowledge producing the supernormal knowledges (abhijñājñānotpādajñāna); knowledge of entering the six perfections (ṣaṭpāramitā_praveśajñāna); knowledge of the four means of attraction, according to deserts (catuḥsaṃgrahavastuyathāpratyarhajñāna); knowledge of entering the path of sound and voice (śabdavacanapathapraveśajñāna); knowledge of teaching the dharmas as conventional expressions (saṃketadharmanirdeśajñāna); non-discriminating knowledge of the meaning (arthāvinirbhāgajñāna); imperishable knowledge of the letter (vyañjanākṣayajñāna); knowledge of comforting all living beings (sarvasatvasaṃtoṣaṇajñāna); knowledge of teaching the dharma appropriately to each and every one (yathāpratyarhadharmanirdeśajñāna); knowledge of keeping the words of all Buddhas by recollection (sarvabuddhabhāṣitasmṛtigrahaṇajñāna); knowledge of entering into analyzing the syntax of all words and letters (sarvapadavyañjanānusaṃdhiniruktyavatārajñāna); knowledge understanding afflictions and purifications truly as they are (saṃkleśavyavadānayathābhūtāvabodhajñāna); knowledge understanding cause and action (hetukriyā_praveśajñāna); knowledge of the manifestation of all dharmas, free from blindness (sarvadharmāvabhāsavitimirajñāna); This is called memory (eyaṃ dhāraṇīti). When his body, speech, and mind (kāyavākcitta) are included (saṃgrhita) in a state which is like the earth (dharaṇi), such are imperishable, the rain of the dharma (dharmavarṣa) falls, pacifies the burning pains of vices (kleśasaṃtāpa), and makes all qualities of the Buddha (sarvabuddhadharma) grow. This is way of entering the way of memory, He who has attained memory (dhāraṇīpratilabdha) knows the practice that is never forgetting any dharma of the Buddha. In this way, son of good family, the bodhisatva who has attained memory practices not forgetting.

菩薩修已得如是陀羅尼門。以得是陀羅尼門故。能總持一切諸佛所説。不忘不失陀羅尼者。所謂於如所聞法不忘不失。以念而念。以意分別。以進能覺。於諸文字入無邊崖。於諸言音隨類善解。言辭辯説無有滯礙。於不了義經善能進入。於了義經進入微覺。 See the previous record. 於世諦有分別智。於第一義諦知無言説。於諸諦有分別智。於四念處有不忘智。於四正勤等無壞智。於四神足有遊戲智。於諸根門有差別智。於諸力中得無勝智。於七覺分覺一切法如性智。於八聖道無退沒智。於定法中得善住心。於慧法中得遍至智。於明解脱得隨順智。於諸辯中得深入智。於諸神通得生起智。於諸波羅蜜得分別智。於四攝法得方便智。於講法處授不及智。於諸經義得無分別智。於諸文字得無盡智。於一切衆生得稱足智。隨所受解得説法智。 . 於一切文字得所因辯智。於一切垢淨得如實覺智。於一切法得無障翳明智。是爲陀羅尼。得陀羅尼平等心者去離憎愛能堪受法雨。斷一切結使熱惱。順諸助道法。是爲陀羅尼菩薩。住此陀羅尼故常行無失。是爲菩薩得陀羅尼終不失念。

復次善男子。若菩薩得是陀羅尼已。於佛所説悉能遍持令不忘失。謂所聞法無有忘失。以念不忘。以捨覺悟。以慧照了。入於一切無盡文字。得諸言音隨類善解智。得無礙辯演説無滯智。於了義經入理趣智。不了義經入理趣智。入於世俗無盡説智。入於勝義不斷説智。 No Chinses 於正斷精進得無退智。於四神足起遊戲智。於諸根中得差別智。於諸力中得無動智。於七覺支得開悟智。於八聖道得入理智。於奢摩他得心住智。於毘鉢舍那得法決擇智。於智解脱得隨順智。於諸辯説得深入智。於諸神通得生起智。於諸波羅蜜得分別智。於四攝法得隨機智。於諸音聲得語路智。於決定法得決擇智。於諸經義得無間斷智。於諸文字得無盡智。於諸有情得歡喜智。於求法者得稱根説法智。於佛所説得念總持智。於一切文字得入詞句智。於諸垢淨得如實覺智。於諸業縁得悟果報智。於一切法得光明無翳智。是名陀羅尼。得陀羅尼平等身語心者能雨無盡法。能息諸煩惱。能生一切諸佛法故。由得此陀羅尼甚深理故。常無忘失。是故名爲菩薩得陀羅尼無忘法行。

rigs kyi bu de la gzuṅs gaṅ (3) źe na | gaṅ kun bzuṅ ba’i chos rnams mi brjed pa daṅ | ji ltar thos pa’i chos rnams mi brjed pa daṅ | dran pa rjes su dran pa daṅ | rtogs par khoṅ du chud pa daṅ | blo gros ’dod pa daṅ | yi ge mi zad pa daṅ | ṅes pa’i tshig daṅ skad la ’jug pa śes pa daṅ | (4) spobs pa bstan pa thogs pa med ciṅ rgyun mi ’chad pa daṅ | ṅes pa’i don gyi mdo sde rtogs pa la ’jug pa śes pa daṅ | draṅ ba’i don gyi mdo sde rtogs pa la ’jug pa śes pa daṅ | kun rdzob mi zad pa bstan pa śes pa daṅ | don dam pa dbyer med pa’i de kho na bstan (5) pa śes pa daṅ | bden pa la ’jug pa ṅes pa śes pa daṅ | dran pa ñe bar gźag pa’i rjes su ’jug pa śes pa daṅ | yaṅ dag par spoṅ ba’i brtson ’grus mi ’goṅ ba śes pa daṅ | rdzu ’phrul gyi rkaṅ pas rnam par rol pa śes pa daṅ | dbaṅ po’i rim pa śes (6) pa daṅ | stobs la gnas pa mi bskyod par śes pa daṅ | byaṅ chub kyi yan lag rtogs pa daṅ | ’thun pa śes pa daṅ | lam la ’jug pa’i gnas śes pa daṅ | źi gnas kyis sems gnas par śes pa daṅ | lhag mthoṅ gis chos sgrol bar śes pa (7) daṅ | rig pa daṅ rnam par grol ba’i rgyu ’thun pa śes pa daṅ | so so yaṅ dag par rig pa la ’jug pa śes pa daṅ | mṅon par śes pa’i ye śes skyed pa śes pa daṅ | pha rol tu phyin pa drug la ’jug pa śes pa daṅ | bsdu ba’i dṅos po bźi so so ci rigs (275a1) par śes pa daṅ | sgra skad daṅ ṅag gi lam la ’jug pa śes pa daṅ | chos kyi brda ston pa śes pa daṅ | don dbyer med par śes pa daṅ | tshig ’bru mi zad par śes pa daṅ| sems can thams cad tshim par bya ba śes pa daṅ | so so ci rigs (2) par chos ston pa śes pa daṅ | saṅs rgyas thams cad kyis gsuṅs pa dran pas ’dzin pa śes pa daṅ | tshig daṅ yi ge thams cad mtshams sbyor ba’i ṅes pa’i tshig la ’jug pa śes pa daṅ | kun nas ñon moṅs pa daṅ rnam par byaṅ ba yaṅ dag pa ji lta ba bźin du rtogs (3) pa śes pa daṅ | rgyu daṅ bya ba la ’jug pa śes pa daṅ | chos thams cad la snaṅ bar rab rib med par śes pa ste | ’di ni gzuṅs źes bya’o || lus daṅ ṅag daṅ sems sa daṅ ’dra ba’i chos kun tu ’dzin pa gaṅ yin pa de ni mi zad pa ste | chos kyi char ’bebs pa (4) daṅ | ñon moṅs ba’i gduṅ pa rab tu źi bar byed pa daṅ | saṅs rgyas kyi chos thams cad rnam par skyed pa ’di ni gzuṅs kyi tshul la ’jug pa yin te | gzuṅs thob pa saṅs rgyas kyi chos thams cad la mi brjed par spyod par śes par bya’o || rigs kyi bu de ltar na (5) byaṅ chub sems dpa’ gzuṅs thob pa rtag tu mi brjed par spyod pa yin no ||

29. Pratibhāna How then, son of good family, is the bodhisatva supported by the presence of the buddha as unhindered and uninterrupted eloquence (tatra katamā kulaputra bodhisatvasyāpratihatānācchedyapratibhāne nityabuddhādhiṣṭhānādhiṣṭhitaḥ)?

善男子。云何菩薩得無障礙。如來加持辯者。

善男子云何菩薩。獲得如來加持無礙辯才。

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ spobs pa thogs pa med ciṅ rgyun mi ’chad la rtag tu saṅs rgyas kyi byin gyi rlabs kyi byin gyis brlabs ba yin źe na |

Son of good family, there are the bodhisatvas’ twenty-four sorts of eloquence. What are those twenty-four? To wit, quick eloquence (kṣiprapratibhāna); swift eloquence (śīghrapratibhāna); unhindered eloquence (apratihatapratibhāna); uninterrupted eloquence (anācchedyapratibhāna); eloquence of good explanation (suniruktipratibhāna); profound eloquence (gambhīrapratibhāna); eloquence in diversity (vicitrapratibhāna); well-adorned eloquence (samalaṃkṛtapratibhāna); unimpaired eloquence (aviṣādapratibhāna); fearless eloquence (abhayapratibhāna); eloquence in the explanation of various verses (vicitragāthanirdeśaniruktipratibhāna); eloquence concerning the scriptures, parables, and legends (sūtrāvadānetihāsakapratibhāna); eloquence which is never subdued (adāntapratibhāna); imperishable eloquence of teaching the analysis of words (padaprabhedanirdeśākṣayapratibhāna); luminous and splendid eloquence; eloquence to be praised; unfailing eloquence of teaching the dharma (dharmanirdeśāmoghapratibhāna); eloquence adorned with the congregations of gods (devaparṣadālaṃkṛtapratibhāna); eloquence of cutting off all doubts (sarvasaṃśayachedanapratibhāna); eloquence of the mundane and transcendental dharma (laukikalokottaradharmapratibhāna); eloquence without fault (askhalitapratibhāna); eloquence of friendliness, compassion, joy and equanimity to the congregation (parṣadi maitrīkaruṇāmuditopekṣāpratibhāna); eloquence of the supernormal knowledge of recollecting former existences (jātismarābhijñāpratibhāna); eloquence supported by the presence of the Buddha (buddhādhiṣṭhānādhiṣṭhitapratibhāna). Son of good family, those are the bodhisatvas’ twenty-four sorts of eloquence.

若菩薩善淨淳至。善護戒衆。拔諸慢根。離彼我想諸佛世尊知如是菩薩是大法器令持正法。以佛神力及自善根力故。得捷辯。得疾辯。得無礙辯。得無滯辯。得巧説辯。得甚深辯。得衆音具足辯。得善莊嚴辯。得無減辯。得無畏辯。得妙偈讃辯。得快説修多羅辯。得善説譬喩本縁辯。得無壞勝辯。得分別句無盡辯。得圓足辯。得威徳無違辯。得説法不唐捐辯。得斷衆疑辯。得利應辯。得分別文字不錯謬辯。得悦可衆辯。得問答方便辯。得以法降伏一切外道辯。已成就如是等二十四辯。

善男子若菩薩常蒙如來之所加持。得二十四種無礙辯才。云何名爲二十四種。所謂迅疾辯利捷辯。無礙辯無滯辯。善詞辯甚深辯。間錯衆音辯勝妙莊嚴辯。無沈沒辯無畏辯。種種偈讃辯修多羅縁起本事辯。能摧伏他辯説差別無盡句辯。顯現微妙辯端嚴威徳辯。説法無間辯天衆莊嚴辯。斷諸疑惑辯世出世法辯。不錯失辯慈悲喜捨悦可衆心辯。宿命通辯佛所加持辯。善男子如是二十四種辯。

Then, they are accomplished by means of the following twenty-four preparations (parikarma). What are the twenty-four? To wit, he becomes one who has quick eloquence since he does not violate the teacher’s words (guruvacanānavamardanatayā kṣiprapratibhāno bhāvati); he becomes one who has ready eloquence since he is not disturbed when somebody says “come here” or “go away” (gacchetyāgacchetyacalitatayā śighrapratibhāno bhavati); he becomes one who has unhindered eloquence since he is not attached to any vice (sarvakleśāsakta apratihatapratibhāno bhāvati); he becomes one who has uninterrupted eloquence since he is not attached to anything in particular (atanmayavihāritayānācchedyapratibhāno bhavati); he becomes one who has the eloquence of good explanation since he is the absence of slanderous speech (apaiśunyavacanatayā suniruktapratibhāno bhāvati); he becomes one who has profound eloquence since he understands the dependent origination (pratītyasamutpādaprativedhatayā gambhīrapratibhāno bhāvati); he becomes one who has eloquence in diversity since he accumulates [the merit] of various kinds of giving (vicitradānopacāyena vicitrapratibhāno bhāvati); he becomes one whose eloquence is well adorned (samalaṃkṛtapratibhāna) since he gives even his beautifully adorned wife; he becomes one who has eloquence without dejection since he never forget the thought of awakening (bodhicittāsaṃpramoṣatayā aviṣādapratibhāno bhāvati); he becomes one who has fearless eloquence since he completely keeps the mass of moral discipline (śīlaskandhasamyagārakṣaṇatayā abhayapratibhāno bhāvati); he becomes one who has eloquence on the explanation of various verses since he gives various parasols, banners, ensigns, and bells (chattradhvajapatākaghaṇṭāvicitradānatayā vicitragāthanirdeśaniruktipratibhāno bhāvati); he becomes one who has eloquence concerning scriptures, parables, and legends since it is proceeded by offering, worshiping, and honoring (dānopasthāpanaparyupāsanapūrvaṃgamena sūtrāvadānetihāsakapratibhāno bhāvati); he becomes one who has unassailable eloquence since he never despise the poor, the suffering and the unprotected (duḥkhitadaridrānāthānavamanyanayā adāntapratibhāno bhāvati); he becomes one who has imperishable eloquence on teaching the analysis of words since he applies himself to the dharma of others and gives imperishable treasures (akṣayanidhānadānaparadharmaprayogatayā padaprabhedanirdeśākṣayapratibhāno bhāvati); he becomes one whose eloquence is luminous and splendid since he is endowed with the actions of true words (satyavacana), complete words (akhilavacana), and no harsh word (paruṣavacana); he becomes one whose eloquence is to be accepted and received since he never violates the teacher’s words or disregards the other’s words (guruvacanānavamardanatayā paravacanānācchindanatayā cādeyagrāhyavacanapratibhāno bhavati);

Quotation from ŚikṣMS 64b5-6; ŚikṣTib(D) 72b6-7; ŚikṣChi(T.1636) 99c3-5.

ŚikṣMS: āryagaganagañjasūtre tūktaṃ guruvacanānavamardanatayā | paravacanānācchindanatayā cā(6)deyagrāhyavacano bhavatīti ||
ŚikṣTib: ’phags pa nam mkha’ mdzod kyi mdo las kyaṅ | bla ma’i ṅag mi gcog pa daṅ pha rol gyi tshig mi zlog pas tshig gzuṅ bar ’os par ’gyur ro źes gsuṅs so ||
ŚikṣChi: 又虚空藏經云。爲尊長言。極研慮故。爲他人言。離覆藏故。當樂攝受如是等語。 he becomes one who has unfailing eloquence concerning the dharma since he accomplishes the dharma of his own merits (svaguṇadharmapratipattyā dharmanirdeśāmoghapratibhāno bhāvati); he becomes one whose eloquence is adorned like the congregations of gods since he never praises himself or blames others, and he gives away everybody’s favorite objects (ātmotkarṣaṇatayāparakuṃsanatayā priyavastuparityāgatayā ca devaparṣadālamkṛtapratibhāno bhāvati); he becomes one who has eloquence on cutting off all doubts since he has no teacher’s secrecy concerning the dharma and teaches it according to tradition (dharme ’nācāryamuṣṭitayā yathāśrutadharmatathānirdeśena ca sarvasaṃśayachedanapratibhāno bhāvati); he becomes one who has eloquence on all the mundane and transcendental dharmas by understanding all treatises, by not doing violence to others, by attending to the sick, and by giving a medicine (sarvaśāstrajñānatayāparopakramatayā glānopasthānatayā bhaiṣajyapradānatayā ca sarvalaukikalokottaradharmapratibhāno bhāvati); he becomes one who has faultless eloquence (askhalitapratibhāna) by not investigating the faults of others, by not blaming the faults of others (parāpattyacodanatā), and by not examining faults; he becomes one who has eloquence about friendliness, compassion, joy and equanimity to the congregation by having the same thoughts towards all living beings, by treating all living bings equally, by being established in the way to extinction, by no desire for gain, honour or fame (sarvasatvasamacittatayā sarvasatvasamacaryayā nirvāṇamārgapratiṣṭhitayā sarvalābhasatkāraślokānarthikatayā ca parṣadi maitrīkaruṇāmuditopekṣāpratibhāno bhāvati); he becomes one who has eloquence on the supernormal knowledge concerning the recollection of former existence (jātismarābhijñāpratibhāna) by gentle and tender words (suvacanasauratya), through acting according to the Buddha’s teaching (yathāvāditathākāritā),with happiness in thought (pramuditacittatā), and by not agitating the mentality of others (parasaṃtāna); he becomes one whose eloquence is supported by the presence of the Buddha, since he never forgets the great vehicle, having no desire for the small vehicle, with the great compassion for living beings, being established in the progress of everyone (mahāyānāsaṃpramoṣatayā hīnayānāspṛhaṇatayā satvamahākaruṇatayā sarvapratipattipratiṣṭhithatayā ca buddhādhiṣṭhānādhiṣṭhitapratibhāno bhāvati).

此諸辯修行二十四種因故。能得成就。何等二十四。善男子。若菩薩不違逆師長教故。能得捷辯。不諂曲故能得疾辯。捨離煩惱故得無礙辯。無我行故得無滯辯。離兩舌故得巧説辯。入因縁法無際故得甚深辯。行種種施故得衆音具足辯。嚴飾如來塔廟故得善莊嚴辯。不捨菩提心故得無減辯。善護誡衆故得無畏辯。施種種幢幡華蓋寶鈴故。得妙偈讃辯。恭敬供養給侍諸尊及師長故。得快説修多羅辯。昔殖修習無量善根故。得善説譬喩本縁辯。不輕賤惡趣衆生故。得無壞勝辯。施無量寶藏故。得分別句無盡辯。眞實言説無麁獷故。得圓足辯。講説法時無諍競故。得威儀無違辯。以徳淳淨順法律行故。得説法不唐捐辯。不吝於法不恃己徳故。得斷衆疑辯。求法之時不威逼他生恭敬心故。得利應辯。常省己過不譏彼缺故。得分別文字不錯謬辯。等潤衆生不望報故。得悦可衆辯。受持大乘不求小乘故。得問答方便辯。不著我見入平等性故。得以法降伏一切外道辯。

修二十四種業而得成就。何者二十四種業。所謂不逆師長教誨故獲迅疾辯。往來無諂故獲得利捷辯。離諸煩惱故得無礙辯。不好雜住故得無滯辯。不離間語故得善詞辯。悟縁生故得甚深辯。以種種施故得間錯衆音辯。嚴飾如來塔廟故得勝妙莊嚴辯。不捨菩提心故得無沈沒辯。善護戒蘊故得無畏辯。施種種幢幡鈴蓋故得説種種偈讃辯。承事恭敬種種捨施諸師長故得説修多羅縁起本事辯。不逼惱貧匱有情故得能摧伏他辯。施無盡寶藏令他入法故得説差別無盡句辯。所説眞實無麁獷故得顯現微妙辯。不輕毀尊教及離間他人故得端嚴威徳辯。於自得法住持故得説法無間辯。不謗毀他以歡喜心施所愛物故得天衆莊嚴辯。於法不師拳如聞説故得斷一切疑辯。觀於一切皆如師長不加逼惱施病者藥故得世出世法辯。不求他過常自省察故得不錯失辯。以平等心觀諸有情置涅槃道不著一切利養恭敬及名聞故得慈悲喜捨悦可衆心辯。善言柔軟如説修行心無濁亂故得宿命通辯。不謗大乘不樂小乘悲愍有情故得佛所加持辯。是名成就二十四種辯才之業。

de dag kyaṅ yoṅs su sbyaṅ ba bya ba (4) ñi śu rtsa bźis ’grub ste | ñi śu rtsa bźi gaṅ źe na | ’di lta ste | bla ma’i ṅag mi gcog pas myur ba’i spobs par ’gyur ro || tshur śog ces bya ba daṅ soṅ źes bya ba la g-yo med pas spobs pa mgyogs par ’gyur ro || ñon moṅs pa thams cad la chags pa med (5) pas spobs pa thogs pa med par ’gyur ro || de la ma chags par gnas pas spobs ba rgyun mi ’chad par ’gyur ro || phra ma’i tshig med pas śin tu ṅes pa’i tshigs la spobs par ’gyur ro || rten ciṅ ’brel par ’byuṅ ba rtogs pas zab mo la spobs par ’gyur ro || (6) sbyin pa sna tshogs bsags pas sna tshogs la spobs par ’gyur ro || chuṅ ma legs par brgyan te rab tu byin pas legs par brgyan pa’i spobs par ’gyur ro || byaṅ chub kyi sems las mi ñams pas źum pa med pa’i spobs par ’gyur ro || tshul khrims kyi (7) phuṅ po legs par kun du bsruṅs pas ’jigs pa med pa’i spobs par ’gyur ro || gdugs daṅ | rgyal mtshan daṅ | ba dan daṅ | dril bu sna tshogs byin pas tshigs su bcad pa sna tshogs bstan pa ṅes pa’i tshig la spobs par ’gyur ro || sbyin pa daṅ ldan (276a1) pa daṅ | rim gro byed pa daṅ | bsñen bkur byed pa sṅon du ’gro bas mdo daṅ rtogs pa brjod pa daṅ sṅon byuṅ ba la spobs par ’gyur ro || sdug bsṅal ba daṅ dbul ba daṅ mgon med pa la mi brñas pas mi thul ba’i spobs bar ’gyur ro || gter (2) mi zad pa sbyin pa daṅ | pha rol chos la sbyor bas tshig rab tu dbye ba bstan pa mi zad pa la spobs par ’gyur ro || tshig bden pa daṅ | tha ba med pa daṅ | ṅag rtsub po med pa’i dag gi las daṅ ldan pas spobs pa śin tu gsal źiṅ mdzes par ’gyur ro || bla ma’i (3) tshig khyad du mi gsod pa daṅ gźan gyi tshig mi gcog pas tshig btsun źiṅ gzuṅ ba’i spobs par ’gyur ro || raṅ gi yon tan gyi chos sgrub pas chos bstan pa ’bras bu yod pa’i spobs par ’gyur ro || bdag la mi stod pa daṅ | gźan la mi smod pa daṅ | phaṅs (4) pa’i dṅos po yoṅs su gtoṅ bas lha’i ’khor gyi rgyan gyi spobs par ’gyur ro || chos la slob dpon gyi dpe mkhyud med pa daṅ | chos ji ltar thos pa bźin du ston pas the tshom thams cad gcod pa’i spobs par ’gyur ro || bstan bcos thams cad śes pa daṅ | gźan la (5) mi gnod pa daṅ | nad pa rnams kyi nad g-yog byed pa daṅ | sman rab tu sbyin pas ’jig rten pa daṅ | ’jig rten las ’das pa’i chos thams cad la spobs par ’gyur ro || pha rol la ’khrul pa’i skabs mi tshol ba daṅ | gźan dag gi ltuṅ ba mi gleṅ ba daṅ | ’khrul (6) pa la mi rtog pas ’khrul pa med pa’i spobs par ’gyur ro || sems can thams cad la sems sñoms pa daṅ | sems can thams cad la mtshuṅs par spyod pa daṅ | mya ṅan las ’das pa’i lam la ’god pa daṅ | rñed pa daṅ bkur sti daṅ | tshig su bcad pa thams (7) cad don du mi gñer bas ’khor la byams pa daṅ | sñiṅ rje daṅ | dga’ ba daṅ | btaṅ sñoms kyi spobs par ’gyur ro || bka’ blo bde ba daṅ | des pa daṅ | ji skad smras pa de bźin byed pa daṅ | sems dga’ ba daṅ | gźan gyi rgyud ’khrug par mi byed pas skye ba (276b1) dran pa’i mṅon par śes pa’i spobs par ’gyur ro || theg pa chen po las mi ñams pa daṅ | theg pa dman pa mi ’dod pa daṅ | sems can la sñiṅ rje che ba daṅ | thams cad nan tan la ’god pas saṅs rgyas kyi byin gyi rlabs kyis byin gyis brlabs pa’i spobs par (2) ’gyur ro ||

It is called ‘eloquence’ since it makes other beings understand (parasatvaprativedhatayā pratibhānam iti); it is called ‘eloquence’ since it clearly shows endeavor for other beings (parasatvapratipattipratibhodanatayā pratibhānam iti); it is called ‘eloquence’ since it satisfies the train of the thoughts of others (paracittasaṃtānasaṃtoṣaṇatayā pratibhānam iti); it is called ‘eloquence’ since it is favorable to the thoughts of other beings (parasatvacittānukūlanirdeśatayā pratibhānam iti). Son of good family, the bodhisatva who is endowed with such dharmas, qualities, and knowledges (dharmaguṇajñāna) supported by the presence of the buddha as unhindered and uninterrupted eloquence (apratihatānācchedyapratibhāne nityabuddhādhiṣṭhānādhiṣṭhita).

是名二十四種成就諸辯因。善能隨彼衆生所應受解説法無有錯謬。所受法者亦不退失。是爲菩薩得無障礙如來加持辯。

復次令他有情。到究竟故。名爲辯才。於他住持。能警覺故。名爲辯才。於他歡喜意相續故。名爲辯才。於他有情説隨心智故。名爲辯才。善男子成就如是法功徳智。是爲菩薩獲佛加持無礙辯才。

sems can gźan la go bar byed pas de’i phyir spobs pa źes bya’o || sems can gźan la nan tan du bya ba ston pas de’i phyir spobs pa źes bya’o || gźan gyi sems kyi rgyud tshim par byed pas de’i phyir spobs pa źes bya’o || sems can gźan gyis (3) sems daṅ ’thun par ston pas de’i phyir stobs pa źes bya’o || rigs kyi bu chos daṅ yon tan daṅ ye śes de lta bu daṅ ldan pa’i byaṅ chub sems dpa’ ni spobs pa thogs pa med ciṅ rgyun mi ’chad la | rtag tu saṅs rgyas kyi byin gyi rlabs kyis byin gyis brlabs pa yin no ||

30. Jāticyutyupattivaśitā How, son of good family, does the bodhisatva obtain the mastery in the arising of birth and death (tatra kathaṃ kulaputra bodhisatvasya jāticyutyupapattiṣu vaśitāprāptaḥ)?

善男子。云何菩薩得自在示現受生死者。

善男子云何菩薩於生死中而得自在。

(4) rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ skye ba daṅ ’chi ’pho daṅ ’byuṅ ba rnams la dbaṅ thob pa yin źe na |

When the bodhisatva is endowed with twelve dharmas⁷ , son of good family, he attains the mastery in the arising of birth and death. What are the twelve? To wit, (a) he avoids bad friends (pāpamitraparivarjana) and serves spiritual friends (nityakalyāṇamitrasevana); (b) he completely purifies erroneous view-points (dṛṣṭisupariśuddha); (c) he purifies the mass of moral discipline which is authorized by the Buddha (buddhānujñātaśīlaskandhapariśuddha); (d) he knows the entrance into concentration (samādhisamāpatti); (e) he unifies insight and skillful means (prajñopāyayuganaddha); (f) he attains unhindered supernormal knowledge (acyutābhijñāprāpaṇatā); (g) he reflects on non-origination and non-existence (anutpannāsaṃbhūtapratyavekṣaṇā); (h) he is born according to his will (saṃcintyopapatti) and fulfills his vows (praṇidhānaparipūraṇa); (i) he applies himself to the friendliness when it concerns the viewpoint of living beings(satvadṛṣṭimatrīprayoga); (j) he reflects on great compassion (mahākaruṇanidhyāpti), seeing that the dharmas are just illusionary construct (dharmamāyopamapratyavekṣaṇātayā); (k) he transmigrates and comes into existence, seeing the absence of birth and death (cyutyupapatti); (l) he enters into the dharma by its dream-like nature, seeing the essential character of the dharma (dharmalakṣanasvapnatayā svabhāvadharmapraveśa); (m) he perceives the inverted dharmas (viparyāsadharma) as they really are (yathābhūtapratyavekṣaṇātayā); (n) he never cares about the arising of birth and death in transmigration and manifestation since he is born from the presence of the Awakened Lords. Son of good family, the bodhisatva, wherever he was born in previous births, revealed himself for the benefit of living beings; and all those immeasurable and incalculable previous births were established in two roots (mūladvaya), to wit, the knowledge of supernatural powers (abhijñājñāna) and the root of great compassion (mahākaruṇāmūla). In that way, son of good family, the bodhisatva obtains the mastery in the arising of birth and death.

7. Actual number of the dharma in the Tibetan version is fourteen, while both Chinese versions have twelve dharmas.

若菩薩成就十二法。得自在示現受生死。何等十二。親近眞善知識故。消除我見故。成就戒身故。善知入出定故。並修智慧方便故。善知深入諸通遊戲故。如實親知諸法無生無起故。淨本願種故。常不捨大慈大悲故。知一切法如幻化故。 . 知一切法如夢想故。 . 一切諸佛加威神故。是爲菩薩成就十二法。無生現生無起現起。而現一切生死。於一切諸佛大會示現其身。在在佛國皆現受生。而常不動於眞法身。是爲菩薩得自在示現受生死也。

善男子菩薩成就十二種法。於生死中而得自在。云何十二。所謂遠離惡友故。親近善友故。於佛所許見清淨故。戒蘊清淨從三摩鉢底起於智慧方便而雙運故。獲不退神通故。觀諸法無生故。爲滿本願於生死中而受生故。觀於有情起大慈故。以大悲定觀察諸法如幻化故。知一切法不生滅故。於如夢性法不虚妄法如實觀察故。以佛世尊威神加持或現生死而不染生死故。是爲十二。若菩薩成就此十二法。能於無量阿僧祇所生之處。示現受身廣大利益一切有情。善男子如是一切從二種根之所建立。所謂神通智及大悲根。如是名爲菩薩摩訶薩於生死中。獲於神通而得自在

rigs kyi bu chos bcu gñis daṅ ldan na byaṅ chub sems dpa’ skye ba daṅ ’chi ’pho ba daṅ ’byuṅ ba rnams la dbaṅ thob pa yin te | bcu gñis gaṅ źe na | (5) ’di lta ste | sdig pa’i grogs po yoṅs su spaṅs śiṅ rtag tu dge ba’i bśes gñen la bsten pa daṅ | lta ba śin tu yoṅs su dag pa daṅ | saṅs rgyas kyis gnaṅ ba’i tshul khrims kyi phuṅ po yoṅs su dag pa daṅ | tiṅ ṅe ’dzin daṅ sñoms par ’jug pa daṅ ldan pa śes pa daṅ | (6) śes rab daṅ thabs zuṅ du ’brel ba daṅ | mṅon par śes pa ma ñams pa thob pa daṅ | ma skyes pa daṅ ma byuṅ bar so sor rtog pa daṅ | bsams bźin du skye ba daṅ | smon lam yoṅs su rdzogs pa daṅ | sems can lta ba’i byams pa la sbyor ba daṅ | sñiṅ rje chen po la ṅes par (7) sems pa daṅ | chos la sgyu ma lta bur rtog pa daṅ | ’chi ’pho med par ’pho źiṅ skye ba daṅ | chos kyi mtshan ñid rmi lam gyi ṅo bo ñid kyis chos la ’jug pa daṅ | phyin ci log gi chos la yaṅ dag pa ji lta ba bźin du rtog pa daṅ | saṅs rgyas bcom ldan ’das rnams gyi byin gyis brlabs (277a1) pa nas skye ste | ’pho źiṅ ’byuṅ la skye ba daṅ | ’pho ba daṅ | ’byuṅ bar yaṅ mi sems pa’o || rigs kyi bu byaṅ chub sems dpa’ gaṅ daṅ gaṅ du skyes nas sems can gyi don byed pa’i skyes pa’i rabs bstan pa tshad med graṅs med pa’i skyes pa’i rabs de dag thams cad ni (2) rtsa ba gñis la gnas pa ste | ’di lta ste | mṅon par śes pa’i ye śes la gnas pa daṅ | sñiṅ rje chen po’i rtsa ba la gnas pa’o || rigs kyi bu de ltar na byaṅ chub sems dpa’ skye ba daṅ | ’chi ’pho daṅ ’byuṅ ba rnams la dbaṅ thob pa yin no ||

31. Māra How then, son of good family, does the bodhisatva transcend the way of the four Māras (caturmārapathasamatikrānta) and vanquish all Māras and adversaries (sarvamārapratyarthika)?

善男子。云何菩薩破諸怨敵去離四魔者。

善男子云何菩薩。摧伏怨敵超越四魔。

rigs kyi bu de la ji ltar na (3) byaṅ chub sems dpa’ bdud bźi’i lam las yaṅ dag par ’das śiṅ bdud daṅ phyir rgol ba thams cad yaṅ dag par bcom pa yin źe na |

Son of good family, the bodhisatva transcends the Māra inherent in the parts of personality (skandhamārasamatikrānta) by knowing and understanding the fact that all dharmas are just like an illusion (sarvadharmamāyopama); he transcends the Māra of vices (kleśamārasamatikrānta) by correctly understanding in accordance with tradition (yathāśrutadharmeṣu yoniśaḥ prativedhana); he transcends the Māra of death (mṛtyumārasamatikrānta) by understanding the dependent origination (pratītyasamutpādaprativedhana); he transcends the Māra of the sons of gods (devaputramārasamatikrānta) by not forgetting the thought of awakening (bodhicittāsaṃpramoṣa).

若菩薩翹勤修習。觀五陰如幻。得離陰魔。觀諸法性淨故。得離煩惱魔。觀一切法從縁生性不成就故。得離死魔。觀一切法縁所莊嚴是無常敗壞相故。得離天魔。

善男子若菩薩。以如幻智通達一切五蘊諸法皆如幻化。超越蘊魔。通達諸法本性清淨超煩惱魔。通達縁起超越死魔。不退菩提心故超越天魔。

rigs kyi bu ’di la byaṅ chub sems dpa’ chos thams cad sgyu ma lta bur śes śiṅ rtogs pas phuṅ po’i bdud las yaṅ dag par ’da’o || (4) ji ltar thos pa’i chos la tshul bźin so sor rtogs pas ñon moṅs pa’i bdud las yaṅ dag par ’da’o || rten ciṅ ’brel par ’byuṅ ba rtogs pas ’chi bdag gi bdud las yaṅ dag par ’da’o || byaṅ chub kyi sems mi ñams pas lha’i bu’i bdud las yaṅ dag par ’da’o ||

Thus he becomes one who subjugates the works of Māras (mārakarman). What then is the subjugation of the works of Māras? That by means of which none of Māras can find a weak point in the bodhisatva (yair māro bodhisatvasya avatāraṃ na labhate). Seeking the small vehicle (hīnayānaspṛhaṇatā) is the work of Māras; not keeping the thought of awakening (bodhicittānārakṣaṇatā) is the work of Māras; discriminatory giving to living beings is the work of Māras (satvanānātvasaṃjñino dānaṃ mārakarma);

Quotation from Bhvkr III p.23,5; BhvkrTib 65b1-2.

Bhvkr: āryagaganagañje ’pi sattvanānātvasaṃjñino dānādi mārakarmety uktam |
BhvkrTib: sems can phyin ci log gi las sna tshogs la sogs pa’i du śes can gyi sbyin pa la sogs pa ni bdud kyi las so źes bśad do | morality based on social class is the work of Māras; tolerance (kṣānti) for the change of form, vigour (vīrya) that is an effort for worldly matters (lokakriyā), tasting the state of meditation, being attached to it (tanmayadhyānāsvāda), blaming as bad teachings of insight (prajñā) are the works of Māras; being exhausted with existence is the work of Māras (saṃsāraparikhedo bodhisatvānāṃ mārakarma);

Quotation from Bhvkr III p.22,14-15; BhvkrTib 65a4.

Bhvkr: āryagaganaga[ñje uktaṃ] saṃsāraparikhedo [bodhisattvānāṃ mārakarma iti |]
BhvkrTib: ’khor bar yoṅs su skyo ba ni byaṅ chub sems dap’ rnams kyi bdud kyi las so źes gsuṅs so | not transforming the root of good (kuśalamūlāpariṇāmanatā) is the work of Māras; not blaming vices (kleśa) is the work of Māras; concealing his own mistakes (āpattimrakṣatā) is the work of Māras; being hostile (pratigha) to the bodhisatvas is the work of Māras; neglecting the true dharma (saddharmapratikṣepa) is the work of Māras; putting an end to friendliness (maitrī) is the work of Māras; not seeking for the perfections (pāramitāpraryeṣṭi) is the work of Māras; not intending to hear the true dharma (saddharmaśravaṇa) is the work of Māras; concealing teacher’s secrecy concerning the dharma (dharme ’nācāryamuṣṭitā) is the work of Māras; teaching the dharma which is connected with material things is the work of Māras; bringing living beings to maturity (satvaparipācana) without expedient means (upāya) is the work of Māras; giving up the ways of attraction (saṃgrahavastvutsarga) is the work of Māras; being angry about immoral beings (duḥśīla) is the work of Māras; not respecting (agauravatā) one who maintains the morality is the work of Māras; conformity to the training of disciples (śrāvakaśikṣānulomanatā) is the work of Māras; conformity to the way of isolated Buddhas (pratyekabuddhayānānuvartanatā) is the work of Māras; desire for [something] at inappropriate times is the work of Māras (akālapratikāṃkṣaṇatā mārakarmā);

Quotation from ŚikṣMS 30b5-6; ŚikṣTib(D) 34a4-5; ŚikṣChi(T.1636) 85b12-13.

ŚikṣMS: ataś ca gaganagañjasūtre ’bhihitaṃ akālapratikāṃ(6)kṣaṇatā mārakarmeti |
ŚikṣTib: de’i phyir ’phags pa nam mkha’ mdzod kyi mdo las | dus ma yin par ’dod pa ni bdud kyi las so źes gsuṅs so ||
ŚikṣChi: 又虚空藏經云。非時固求是爲魔事。 thinking about his family without great compassion (mahākaruṇā) is the work of Māras; desire for the unconditioned (asaṃskṛta) is the work of Māras; depreciating the conditioned is the work of Māras; having a lazy mind thinking that whatever is done by living beings is sufficient is the work of Māras; living in pride (māna) with no respect (avanāma), slanderous speech (paiśunyavacana), having falsehood and fraud (śāṭhyamāyā), taking pleasure in fabrications (kṛtrimarati), dishonesty, harsh (paruṣa) and unpleasant (karkaśa) [speech], not criticizing sins (pāpa), pulling out the root of dharmas, being satisfied with little learning (alpaśrutamātrasaṃtuṣṭi), seeking for the non-dharma (adharmārthikatā), desire for the non-dharma (adharmakāma), not blocking obstructions, interruptions, the uprising [of depravities] (āvaraṇavivaraṇaparyutthānāviṣkambhaṇa) is the work of Māras; not investigating mental defilements is the work of Māras; acceptance of the impurities of ascetics (śrāmaṇamalādhivāsanatā) is the work of Māras; son of good family, from engaging in evil things to giving up good things, all those are the works of Māras (yāvad akuśaladharmānuvarttanatā kuśaladharmotsargaś ca sarvvan tan mārakarma).

Quotation from ŚikṣMS 29b5-6; ŚikṣTib(D) 33a3-4; ŚikṣChi(T.1636) 85a11-12.

ŚikṣMS: āryagaganagañjasūtre ’py uktaṃ iti hi (6) yāvad akuśaladharmānuvarttanatā kuśaladharmotsargaś ca sarvvan tan mārakarmeti |
ŚikṣTib: ’phags pa nam mkha’ mdzod kyi mdo las kyaṅ | de ltar mi dge ba’i chos kyi rjes su ’jug pa daṅ dge ba'i chos spoṅ ba de dag thams cad ni bdud kyi las so źes gsuṅs so ||
ŚikṣChi: 乃至樂行十不善業捨於善法。如是一切悉爲魔事。

菩薩如是觀故得離四魔。發趣菩提終不懈息。所有障菩提魔業。菩薩皆能遠離。何謂魔業。所謂心向小乘是爲魔業。不護菩提心是爲魔業。於衆生生異想是爲魔業。行施望報是爲魔業。爲受生故持戒是爲魔業。有色想行忍是爲魔業。爲世事精進是爲魔業。於禪生著味想是爲魔業。於慧生戲論是爲魔業。厭惓生死是爲魔業。作諸善根而不迴向是爲魔業。厭惡煩惱是爲魔業。犯罪覆藏是爲魔業。憎嫉菩薩是爲魔業。誹謗正法是爲魔業。不受正法是爲魔業。不知報恩是爲魔業。不進求諸波羅蜜是爲魔業。不敬順法是爲魔業。悋惜於法是爲魔業。爲利養説法是爲魔業。不知方便而化衆生是爲魔業。捨四攝法是爲魔業。輕毀禁者是爲魔業。嫉持戒者是爲魔業。學二乘行是爲魔業。悕望正位是爲魔業。捨離大慈而觀無生是爲魔業。欲證無爲法是爲魔業。厭離有爲功徳是爲魔業。不愍衆生是爲魔業。不謙下尊長是爲魔業。習行兩舌是爲魔業。諛諂多姦是爲魔業。顯己淨行是爲魔業。作惡不恥是爲魔業。不流布法是爲魔業。以少徳爲足是爲魔業。不遮結使是爲魔業。不捨心垢是爲魔業。忍沙門垢是爲魔業。善男子。若親近行一切不善法。遠離一切善法盡是魔業。

復次菩薩如是觀故。能害所有障。於菩薩一切魔業魔不得便。何謂魔業。謂愛樂小乘是爲魔業。不護菩提心是爲魔業。於諸有情簡別行施是爲魔業。樂求生處而持禁戒是爲魔業。爲求色相而修忍辱是爲魔業。作世間事相應精進是爲魔業。於禪味著是爲魔業。以慧厭離於下劣法是爲魔業。在於生死而有疲倦是爲魔業。作諸善根而不迴向是爲魔業。厭離煩惱是爲魔業。覆藏已過是爲魔業。憎嫉菩薩是爲魔業。誹謗正法是爲魔業。背恩不報是爲魔業。不求諸度是爲魔業。不敬正法是爲魔業。慳惜於法是爲魔業。希利説法是爲魔業。離於方便成就有情是爲魔業。捨四攝法是爲魔業。毀破禁戒是爲魔業。輕持戒者是爲魔業。順聲聞行是爲魔業。順縁覺乘是爲魔業。要求無爲是爲魔業。厭離有爲是爲魔業。心懷疑惑不利有情是爲魔業。所聞好疑不善通達如理作意是爲魔業。好懷諂誑假示哀愍是爲魔業。麁獷惡罵是爲魔業。於罪不厭是爲魔業。染著自法是爲魔業。少聞便足是爲魔業。不求正法是爲魔業。樂求非法是爲魔業。於障蓋纒不樂對治是爲魔業。不淨心口是爲魔業。忍沙門垢是爲魔業。善男子如是乃至好行十不善業。捨於善法。如是一切悉爲魔業。

yaṅ (5) des bdud kyi las rnams bcom pa yin te | des bdud kyi las rnams bcom pa gaṅ źe na | gaṅ dag gis byaṅ chub sems dpa’ la bdud kyis glags mi rñed pa ste | theg pa dman pa ’dod pa bdud kyi las daṅ | byaṅ chub kyi sems mi sruṅ ba bdud kyi las daṅ | sems can tha (6) dad par sbyin pa bdud kyi las daṅ | skye ba la gnas pa’i tshul khrims bdud kyi las daṅ | de bźin du sbyar te | gzugs su bsṅos pa’i bzod pa daṅ | ’jig rten gyi bya ba la brtson pa’i brtson ’grus daṅ | de la chags śiṅ ro myoṅ ba’i bsam gtan daṅ | śes rab kyi chos ṅan pa (7) la smod pa bdud kyi las daṅ | ’khor bas yoṅs su skyo ba bdud kyi las daṅ | dge ba’i rtsa ba yoṅs su mi sṅo ba bdud kyi las daṅ | ñon moṅs pa la mi smod pa bdud kyi las daṅ | ltuṅ ba ’chab pa bdud kyi las daṅ | byaṅ chub sems dpa’ la sdaṅ ba bdud kyi las daṅ | dam pa’i chos spoṅ ba bdud kyi las daṅ | byams pa rgyun gcod pa bdud kyi las daṅ | pha rol tu phyin pa rnams yoṅs su mi tshol ba bdud kyi las daṅ | dam pa’i chos mñan par mi ’dod pa bdud kyi las daṅ | chos la slob dpon gyi dpe mkhyud byed pa bdud kyi las daṅ | (2) zaṅ ziṅ daṅ ’brel bar chos ston pa bdud kyi las daṅ | thabs daṅ bral bas sems can yoṅs su smin par byed pa bdud kyi las daṅ | bsdu ba’i dṅos po ’dor ba bdud kyi las daṅ | tshul khrims ’tshal pa rnams la khoṅ khro ba bdud kyi las daṅ | tshul khrims daṅ ldan (3) pa rnams la mi gus pa bdud kyi las daṅ | ñan thos kyi bslab pa’i rjes su ’thun pa bdud kyi las daṅ | raṅ saṅs rgyas kyi theg pa can gyi rjes su ’jug pa bdud kyi las daṅ | dus ma yin par bsgrub pa ’dod pa bdud kyi las daṅ || sñiṅ rje chen po bor nas rigs la rtog pa bdud (4) kyi las daṅ | ’dus ma byas ’dod pa bdud kyi las daṅ | ’dus byas la smod pa bdud kyi las daṅ | sems sems can gyi ci bya’o cog la g-yel ba bdud kyi las daṅ | ṅa rgyal la gnas śiṅ mi ’dud pa daṅ | lce gñis smra ba daṅ | g-yo sgyu daṅ ldan pa daṅ | bcos ma la dga’ ba (5) daṅ | mi draṅ ba daṅ | rtsub ciṅ brlaṅ ba daṅ | sdig pa la mi smod pa daṅ | chos kyi druṅs ’byin pa daṅ | thos pa cuṅ zad tsam gyis chog par ’dzin pa daṅ | chos ma yin pa don du gñer ba daṅ | chos ma yin pa ’dod pa daṅ | sgrib pa daṅ | chod pa daṅ | kun nas ldaṅ ba rnam par mi (6) gnon pa bdud kyi las daṅ | sems kyi dri ma mi rtog pa bdud kyi las daṅ | dge sbyoṅ gi dri ma la mi mdzed pa bdud kyi las te | rigs kyi bu ji tsam du mi dge ba’i chos la ’jug pa daṅ | dge ba’i chos ’dor ba de thams cad ni bdud kyi las so ||

By the four dharmas, the works of Māras are overcome. What are the four? To with, six perfections (ṣaṭpāramitā) without forgetting the thought of awakening (bodhicittāsaṃpramoṣa); carefulness established in faithful effort (śraddhāvīryasthitāpramāda); bringing living beings to maturity (satvaparipācana), based on skill in means (upāyakauśala); obtaining the true dharma (saddharmaparigraha), based on the profound guiding principle of dharma (gambhīradharmanaya). Son of good family, the bodhisatva, applying himself to such dharmas, transcends the way of the four Māras (caturmārapathasamatikrāntata) and vanquishes all Māras and adversaries (sarvamārapratyarthika).

善男子。是謂諸魔業。行是業者障菩提道。彼諸菩薩已過捨離能正受行故。云何爲正受行。若菩薩成就四法能正受行。何等爲四。一者於諸波羅蜜法無懈退行。二者不捨欲進及不放逸。三者正住方便大慈法中。四者入甚深無愛無樔窟法門。善男子。菩薩成就此四法。正受行故能破諸怨敵。是爲菩薩能破諸怨去離四敵

若菩薩成就四法。而能超越。云何爲四。所謂不忘菩提心故。勤修六度不放逸故。住於善巧智成就有情故。住甚深理護持正法故。善男子菩薩若與此法相應。決定能摧諸魔怨敵。是爲菩薩超出四魔

chos bźis ni bdud kyi las ’di (7) dag las śin tu ’da’ ste | bźi gaṅ źe na | ’di lta ste | byaṅ chub kyi sems ma brjed pa’i pha rol tu phyin pa drug po dag daṅ | dad pa daṅ brtson ’grus la gnas pa’i bag(bga?) yod pa daṅ thabs la mkhas pa la gnas te sems can yoṅs su smin par byed pa daṅ | chos kyi tshul zab mo la gnas (278a1) te dam pa’i chos yoṅs su ’dzin pas so || rigs kyi bu de ltar chos la sbyor ba’i byaṅ chub sems dpa’ ni bdud bźi’i lam las yaṅ dag par ’das śiṅ bdud daṅ phyir rgol ba thams cad bcom pa yin no ||

32. Satvopajīvya How then, son of good family, the bodhisatva, having accumulated immeasurable merits (aprameyapuṇyopacaya), nourishes all living beings (satvopajīvya)? . Son of good family, the bodhisatva practices friendliness (matrī) to all living beings; he practices compassion (karuṇā) to all creatures; he is not attached to anything in particular in his meditations (dhyāneṣu atanmayavihāritā); he gives away all his possessions to beggars (yācanakeṣu sarvasvaparityāgatā); his pleasure is imperishable (akṣayabhoga) through his merits (puṇya); he is always committed to his intension (āśaya) by the purity of morality (śīlapariśuddhi); his thoughts are like an earth (pṛthivīsama) since there is no high or low (natonnata) in his mind; he is free from thoughts by pure morality (śīlapariśuddhi); his thought is liberated (cittamukta) and the gate is free from hinderance (mukhānāvṛta) by accomplishing all sacrifices (sarvayajñapratipatti); he has perfected memory and eloquence (dhāraṇīpratibhānasaṃpanna) by investigating the dharma (dharmapravicaya); he depends on the knowledge of supernatural powers (abhijñājñānāśrita) by going to immeasurable Buddha-fields (aprameyabuddhakṣetragamana); [he thinks:] ‘Just as the four main elements (cāturmahābhautika) in the external world nourish all living beings (satvaupajīvya), may the four main elements belonging to me nourish all living beings! May there be in me no root of good connecting with the efficiency in knowledge of the dharma that does not support all living beings (mā bhūt tan mama kuśalamūlaṃ dharmajñānakauśalyam vā yan na sarvvasatvopajīvyaṃ syād)! Thus the roots of good will be transformed by me.’

Quotation from ŚikṣMS 22b3; B 33,11-12; ŚikṣTib(D) 24b1; ŚikṣChi(T.1636) 82b5-7.

ŚikṣMS: āryagaganagañjasūtre ’py āha mā bhūt tan mama kuśalamūlaṃ dharmajñānakauśalyam vā yan na sarvvasatvopajīvyaṃ syād iti |
ŚikṣTib: ’phags pa nam mkha’ mdzod kyi mdo las kyaṅ | bdag gi dge ba’i rtsa ba’am chos la mkhas pa gaṅ yin pa de sems can thams cad kyi ñe bar ’tsho bar mi ’gyur bar ma gyur cig ces gsuṅs so ||
ŚikṣChi: Śikṣ又虚空藏經云。我所積集善根法智善巧。無不與諸衆生而爲依住。 In that way, the bodhisatva, having accumulated immeasurable merits, nourishes all living beings.

善男子。云何菩薩莊嚴功徳資糧利益衆生者。若菩薩善根迴向向無等等。若有所種善根。若布施。若愛語。若利益若同事。盡以施與一切衆生。以淨戒衆故得自在力。用此自在力故。隨諸衆生所應受樂而度化之。以種功徳無厭故得無盡寶手。用此無盡寶手能施衆生無量富樂。以求無邊智慧資糧故。得無礙陀羅尼辯。用此無礙陀羅尼辯能總持一切諸佛所説。能説妙法悦可衆心。以善調身心故。不退於諸通。用此不退諸通力故。能過無量佛刹。以無數方便度多衆生。以常勤求法無疲惓故。得一一毛孔出無量法門。用出無量法門力故。能常以法施利益衆生。以並修慧方便波羅蜜故得分身智。用此分身智力故。能於諸趣中在在現身。度化群生。常以無相敬侍諸佛故。得無厭見聞。以此無厭見聞力故。其有衆生得見聞者。彼諸衆生乃至爲作大涅槃因。是爲菩薩莊嚴功徳資糧利益衆生。

善男子云何菩薩。積集無量福徳資糧。爲諸有情作所依止。善男子若菩薩於一切有情。起同體大悲住於禪定見來求者悉皆捨施以福無盡得於寶手令他受用。意樂清淨心如平地離於高下。有所悕望豐饒利益。戒清淨故得心無著善護諸根。復能成辦一切施會。得陀羅尼成就辯才。以如是等積集善根。迴向菩提普施有情。如外四大一切世間依住。如是内四大爲一切有情依住。菩薩作是思惟。我所積集一切善根法智善巧。無有一法不與有情而爲依住。是爲菩薩獲得無量福徳資糧。爲諸有情作所依住

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ (2) bsod nams tshad med pa bsags śiṅ sems can thams cad ’tsho bar gyur pa yin źe na | rigs kyi bu ’di la byaṅ chub sems dpa’ ni sems can rnams la byams pas gnas pa yin | ’byuṅ po rnams la sñiṅ rje bar gnas pa yin | bsam gtan rnams la de la ma chags (3) par gnas pa yin | sloṅ ba rnams la bdog pa thams cad yoṅs su gtoṅ ba yin | bsod nams dag gis loṅs spyod mi zad pa yin | bsam pa dag pas lag na rin po che yin | mthon dman gyi yid med pas sems sa daṅ mtshuṅs pa yin | tshul khrims yoṅs su dag (4) pas bsam pa ’byor ba yin | mchod sbyin thams cad sgrub pas sems grol źiṅ sgo bsgrib pa med pa yin | chos rnam par ’byed pas gzuṅs daṅ spobs pa phun sum tshogs pa yin | saṅs rgyas kyi źiṅ tshad med par ’gro bas mṅon par śes pa’i ye śes la gnas pa (5) yin no || ji ltar phyi rol gyi ’byuṅ ba chen po bzi po ’di dag sems can thams cad kyi ’tsho bar gyur pa de bźin du bdag gi naṅ gi ’byuṅ ba chen po bźi po ’di dag kyaṅ sems can thams cad kyi ’tsho bar gyur cig | bdag gis dge ba’i rtsa ba daṅ | chos śes pa la mkhas pa (6) gaṅ yin pa de sems can thams cad kyi ’tsho ba ma yin par ma gyur cig ces de ltar dge ba’i rtsa ba rnams kyaṅ yoṅs su bsṅo ste | de ltar na byaṅ chub sems dpa’ bsod nams tshad med pa bsags śiṅ sems can thams cad kyi ’tsho bar gyur pa yin no ||

33. Buddhakārya How then, son of good family, does the bodhisatva appear to many beings (satveṣu pratyupasthitaḥ) performing the deeds of a Buddha (buddhakārya) even when the Buddhas do not appear? Son of good family, the bodhisatva has perfected the purification of the ten powers (daśabalapariśodhananiryāta) by knowing what is proper and what is improper (sthānāsthānajñāna); he has perfected the purification of the four fearlessness (caturvaiśāradyapariśodhananiryāta) by knowing the cessation of impurities (āsravakṣayajñāna); he has perfected the purification of the eighteen special qualities of the Tathāgata (aṣṭādaśāveṇikabuddhadharmapariśodhananiryāta) by knowing the unattached knowledge of the three times (tryadhvāsaṅgajñānajñāna); . he has perfected the purification of five kinds of sight (pañcacakṣuḥpariśodhananiryāta) by obtaining the light of the sight of the Buddha (buddhacakṣurālokalabdha); he has perfected the purification of all supernormal knowledges (sarvābhijñāpariśodhananiryāta) by the attainment of going to the seat of awakening (bodhimaṇḍagamanalabdha); he has perfected fulfilling all good qualities (sarvakuśaladharmaparipūraṇaniryāta) by completely cutting off the habitual patterns of vices (kleśavāsanā); he has perfected the purification of the ornaments of body, speech, thought, the auspicious marks and signs (kāyavākcittalakṣaṇānuvyañjanālaṃkārapariśodhananiryāta) by accumulating all collections of merits (sarvapuṇyasaṃbhāropacaya); he has perfected the purification of the ten stages (daśabhūmipariśodhananiryāta) by obtaining the stage of consecration (abhiṣeka); he has perfected the purification of all qualities of the Buddha (sarvabuddhadharmapariśodhananiryāta) by accumulating the collection of knowledges (jñānasaṃbhāropacaya); In that way, son of good family, the bodhisatva appears to many beings, performing the deeds of the Buddha even when the Buddhas do not appear.

善男子。云何菩薩世無佛時能作佛事化度衆生者。若菩薩已成就菩薩十力。已於菩薩四無畏中而得自在。已於菩薩十八不共法中不從他受。已修如來力無所畏不共法等。已得遊戲首楞嚴三昧。已於四辯得智力自在。已於諸佛法得灌頂正位。於一切諸菩薩行得次佛神力。若有菩薩成就如是等法者。若諸佛土衆生應見佛身而受化者。然彼土世無佛時即於彼國而現入胎。現初生時。現出家時。現坐道場轉法輪時。現捨壽命未入涅槃時。亦能示現大涅槃。亦現法住時節久近。亦復不捨菩薩行法。亦不用所化以爲滿足。是爲菩薩世無佛時能作佛事化度群生。

善男子云何菩薩。出無佛世爲諸有情而作佛事。善男子若菩薩。爲出生處非處智故修十力業。爲出生漏盡智故修四無畏業。爲出生三十無礙智修十八不共法業。爲出生得佛眼光明故修五眼悉知業。爲出生一切神通故修宿命業。爲獲成就滿足菩提故修具足一切善法。斷身口意諸煩惱業。爲出生相好莊嚴故修集一切福資糧業。爲出生十地得灌頂一切佛法故修集一切智資糧業。如是善男子若菩薩。具修如是業已。於無佛世能爲有情廣作佛事而成就之

rigs kyi bu (7) de la ji ltar na byaṅ chub sems dpa’ saṅs rgyas rnams ma byuṅ yaṅ saṅs rgyas kyi mdzad pas sems can rnams la ñe bar gnas pa yin źe na | rigs kyi bu ’di la byaṅ chub sems dpa’i ni gnas daṅ gnas ma yin pa’i bya ba śes pas stobs bcu yoṅs su sbyaṅ bar bya ba tshar (278b1) phyin pa yin | zag pa zad pa’i bya ba śes pas mi ’jigs pa bźi yoṅs su sbyaṅ bar bya ba tshar phyin pa yin | dus gsum la chags pa med pa’i ye śes kyi bya ba śes pas saṅs rgyas kyi chos ma ’dres pa bcwa brgyad yoṅs su sbyaṅ bar bya ba tshar phyin pa yin | saṅs rgyas kyi spyan gyi snaṅ ba thob pas (2) spyan lṅa yoṅs su spyaṅ bar bya ba tshar phyin pa yin | byaṅ chub kyi sñiṅ por ’gro ba thob pas mṅon par śes pa thams cad yoṅs su sbyaṅ bar bya ba tshar phyin pa yin | ñon moṅs pa’i bag chags yaṅ dag par bcad pas dge ba’i chos thams cad yoṅs su bskaṅ ba tshar phyin pa yin | bsod (3) nams kyi tshogs thams cad bsags pas lus daṅ | ṅag daṅ | sems daṅ | mtshan daṅ | dpe byad bzaṅ po’i rgyan yoṅs su sbyaṅ bar bya ba tshar phyin pa yin | dbaṅ bskur ba thob bas sa bcu yoṅs su sbyaṅ bar bya ba tshar phyin pa yin | ye śes kyi tshogs bsags pas saṅs rgyas (4) kyi chos thams cad yoṅs su sbyaṅ bar bya ba tshar phyin pa yin te | rigs kyi bu de ltar na byaṅ chub sems dpa’ saṅs rgyas rnams ma byuṅ yaṅ saṅs rgyas kyi mdzad pas sems can rnams la ñe bar gnas pa yin no ||

34. Sāgaramudrāsamādhi How then, son of good family, does the bodhisatva become unattached to all thoughts and deeds of living beings (sarvasatvacittacaritāsakta) when he obtains the ocean seal samādhi (sāgaramudrāsamādhipratilabdha)? . Son of good family, as many as features of living beings appear in the Jambudvipa World, the seal which is like all of them reflects in the great ocean, thus it is called the great ocean (māhasāgara). In the same way, as many as there are the appearance of thoughts (cittāvabhāsa), the appearance of forms (rūpāvabhāsa), or the appearance of sounds (śabdāvabhāsa), all those reflect in a single appearance (avabhāsa) of the bodhisatva who maintains the ocean seal samādhi, thus it is called the ocean seal samādhi (sāgaramudrāsamādhi). Just as the great ocean is of a single taste (ekarasa), so the dharma of the bodhisatva is also of a single taste since he knows the taste of liberation (vimukirasa). Just as [the tide of] the great ocean is punctual, so the bodhisatva is never late for the seat of awakening (bodhimaṇḍa) by investigating when is the right time and wrong time. Just as the great ocean decomposes a rotting corpse (mahāsāgaro mṛtakuṇapena sārdhaṃ saṃvasanti), so the bodhisatva breaks down any habitual pattern of vices (sarvakleśavāsanā) or any thought of disciples and isolated buddhas (sarvaśrāvakapratyekabuddhacitta). Just as, no matter how much water in the great ocean is consumed, there is no increase or decrease, just so, no matter how much the dharma is consumed, the sphere of the dharma (dharmadhātu) of the bodhisatva is not increased or decreased. Just as the width of the great ocean is immeasurable, so the insight (prajñā) of the bodhisatva is immeasurable. Just as the depth of the great ocean is hard to fathom (duravagāha), so the profoundness of the bodhisatva is hard for disciples and isolated buddhas to understand. Just as the great ocean is the place of immeasurable living beings, so the maturing of immeasurable living beings (satvaparipācana) depends on the bodhisatva. This is the entrance of the ocean seal samādhi (sāgaramudrāsamādhipraveśa), and, son of good family, the bodhisatva who enters into the way is not attached to the thoughts or deeds of any living being (sarvasatvacittacaritāsakta).

善男子。云何菩薩得海印三昧能知一切衆生心行者。若菩薩多聞如海。成就慧衆常勤求法。菩薩爲聞法故。盡能施與珍寶庫藏。爲聞法故盡能施與僕從給使妻子眷屬。爲聞法故捨家飾好嚴身之具。爲聞法故謙下給事。爲聞法故捨國土榮位及己身命。菩薩以如是等無數方便。勤求法門而不恃所行。菩薩爲聞法故。去至一由旬乃至百由旬。爲聞一四句偈受持讀誦廣爲人説。不捨是精進。是菩薩自成就多聞。於一切衆生生大悲心。無憂心。不望報心。乃至一衆生不生輕賤而爲説法。從一日乃至七日而無食想。乃至命終不捨説法。以説法善根迴向海印三昧。隨所聞法受持讀誦通利。善知義趣不依文字。眞實堅持終身不捨。菩薩發大欲精進。以此大欲精進力故。不久便得海印三昧。得此三昧已。即得自然無量阿僧祇百千萬法門。得無量阿僧祇百千萬億修多羅。不從他聞自然能説一切諸佛所説悉能受持。能了一切衆生心行。善男子。喩如閻浮提一切衆生身及餘外色。如是等色海中皆有印像。以是故名大海印。菩薩亦復如是。得大海印三昧已。能分別見一切衆生心行。於一切法門皆得慧明。是爲菩薩得海印三昧。見一切衆生心行所趣

善男子云何菩薩。獲得海印三摩地。不染一切有情心行。善男子以何因縁名爲海印三摩地。如贍部洲諸有情等若干色類。皆於海中而現影像故名大海。如是若干有情一切心色之類。乃至音聲彼諸影像。皆於菩薩心海中現。是故名爲海印三摩地。譬如大海同一鹹味。菩薩一味法解脱智亦復如是。譬如大海不越潮限。菩薩觀時非時故不越成菩提時。坐於道場亦復如是。譬如大海不宿死屍。菩薩不與一切習氣煩惱及聲聞縁覺心倶亦復如是。譬如大海容納萬流不増不減。菩薩容受一切諸法無有増減亦復如是。譬如大海其廣無涯。菩薩慧用無邊亦復如是。譬如大海深難得底。菩薩智海一切聲聞縁覺難測亦復如是。譬如大海能作。無量世界依止。菩薩作諸有情依止亦復如是。善男子是爲菩薩善入海印三摩地已。不染一切有情心行

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ rgya (5) mtsho’i phyag rgya’i tiṅ ṅe ’dzin thob ciṅ sems can thams cad kyi sems daṅ spyod pa la mi chags pa yin źe na | rigs kyi bu ’di lta ste dper na ’dzam bu’i gliṅ na sems can rnams kyi gzugs snaṅ ba ji sñed par de dag thams cad daṅ ’dra ba’i phyag rgya rgya mtsho chen po la yod de | (6) de’i phyir mtsho chen po źes bya’o || de bźin du sems can thams cad kyi sems su snaṅ ba’am | gzugs su snaṅ ba’am | sgrar snaṅ ba ji sñed pa de dag thams cad rgya mtsho’i phyag rgya’i tiṅ ṅe ’dzin la gnas pa’i byaṅ chub sems dpa’ snaṅ ba gcig la snaṅ bar ’gyur te | de’i (7) phyir rgya mtsho’i phyag rgya’i tiṅ ṅe ’dzin ces bya’o || ’di lta ste dper na rgya mtsho chen po ni ro gcig pa yin no || de bźin du byaṅ chub sems dpa’ yaṅ chos la rnam par grol ba’i ror śes pas ro gcig pa yin no || ’di lta ste dper na rgya mtsho chen po ni dus las mi yol ba yin no || de (279a1) bźin du byaṅ chub sems dpa’ yaṅ dus daṅ dus ma yin pa la so sor rtog pas byaṅ chub kyi sñiṅ po’i dus las mi yol lo || ’di lta ste | dper na rgya mtsho chen po ni śi ba’i ro daṅ lhan cig mi gnas so || de bźin du byaṅ chub sems dpa’ yaṅ bag chags kyi ñon moṅs pa thams (2) cad daṅ | ñan thos daṅ | raṅ saṅs rgyas kyi sems thams cad daṅ lhan cig mi gnas so || ’di lta ste | dper na rgya mtsho chen po ni chu thams cad zad pas bri ba’am gaṅ ba med do || de bźin du byaṅ chub sems dpa’ yaṅ chos thams cad zad pas chos kyi dbyiṅs bri ba’am gaṅ (3) bar mi byed do || ’di lta ste | der na rgya mtsho chen po ni kha tshon tshad med do | de bźin du byaṅ chub sems dpa’ yaṅ śes rab kyis tshad med do || ’di lta ste | dper na rgya mtsho chen po ni zab ciṅ gtiṅ dpag dka’ ba yin no || de bźin du byaṅ chub sems dpa’ yaṅ zab ciṅ ñan (4) thos daṅ | raṅ saṅs rgyas thams cad kyis gtiṅ dpag dka’ ba yin no || ’di lta ste | dper na rgya mtsho chen po ni sems can tshad med pa’i gnas yin no || de bźin du byaṅ chub sems dpa’ yaṅ sems can yoṅs su min par bya ba tshad med pa’i gnas yin no || ’di ni rgya mtsho’i (5) phyag rgya’i tiṅ ṅe ’dzin la ’jug pa yin te | rigs kyi bu de ltar źugs pa’i byaṅ chub sems dpa’ ni sems can thams cad kyi sems daṅ spyod pa la mi chags pa yin no ||

35. Saṅgasamatikrama How then, son of good family, does the bodhisatva transcend all attachments (sarvasaṅgasamatikrama)? What is called ‘attachment’ means the manifestation of viewpoints (dṛṣṭiparyutthāna) on the dharmas. The bodhisatva transcends all attachments since he is free from any manifestation of viewpoints (dṛṣṭiparyutthāna). Just as the wind (vāyu) is not attached to the vault of the sky, so the bodhisatva who is endowed with the wind-like thought is not attached to any living being.

善男子。云何菩薩得知諸塵界無礙者。若菩薩以眼空故知色亦空。以色離故知眼亦離。耳鼻舌身亦如是。意空故知法亦空。以法離故知意亦離。菩薩如實知空性離性。於内外法無有障礙。知諸結本性淨故則不起使。於一切法無所有著。以不見諸法著處著法著者。是爲菩薩能得知諸塵界無礙

善男子云何菩薩。得無染著心如虚空風無有障礙。善男子若菩薩。於一切法遠離見纒心無所著。譬如大風於虚空中無所染著。如是菩薩於一切法心無所著亦復如是。是爲菩薩得無染著。心如虚空風無有障礙

大集大虚空藏菩薩所問經卷第三
丙午歳高麗國大藏都監奉　　勅雕造

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ chags pa thams cad las yaṅ dag par ’das pa yin (6) źe na | chags pa źes bya ba ni gaṅ chos rnams la lta ba kun nas ldaṅ ba’o || byaṅ chub sems dpa’ ni lta ba kun nas ldaṅ ba thams cad daṅ bral bas chags pa thams cad las yaṅ dag par ’das pa yin no || ’di lta ste | dper na rluṅ mar ni nam mkha’i dkyil na mi chags (7) so || de bźin du byaṅ chub sems dpa’ rluṅ mar lta bu’i sems daṅ ldan pa yaṅ sems can thams cad la mi chags so ||

36. Ālokalabdha Then, those good men know the way of good conduct (cāritra) and dignified manner (ācāra). Here, the dignified manner means mindfulness (smṛti) and the good conduct means non-distraction (avikṣepa). They obtain the light (āloka) being free from darkness (andhakāra). Here, what is called the darkness is the ignorance (ajñāna) of dharmas, and what is called the light is the unhindered knowledge (apratihatajñāna) of dharmas, thus those are called being free from darkness and obtaining the light.

善男子。云何菩薩威儀行成就。離諸闇冥得勝光明。

大集大虚空藏菩薩所問經卷第四
開府儀同三司特進試鴻臚卿肅國
公食邑三千戸賜紫贈司空謚大鑒
正號大廣智大興善寺三藏沙門
不空奉　　　　　　　　　詔譯

善男子云何菩薩善知軌儀。修行離暗獲得光明。不隨他縁得自然智。速到大乘一切智智。

yaṅ skyes bu dam pa de dag ni spyod pa daṅ | cho ga’i tshul śes pa yin te | de la cho ga ni dran pa’o || spyod pa ni rnam par mi g-yeṅ ba’o || de dag ni mun pa daṅ (279b1) bral źiṅ snaṅ pa thob pa yaṅ yin te de la mun pa źes bya ba ni gaṅ chos rnams la mi śes pa’o || snaṅ ba źes bya ba ni gaṅ chos rnams la ye śes thogs pa med pa ste | de’i phyir de dag mun pa daṅ bral źiṅ snaṅ ba thob pa źes bya’o ||

37. Sarvajñajñāna Those good men obtain the self-originated knowledge (svayaṃbhujñāna), not being dependent on the knowledge of others (jñānāparapraṇeya). . Why is that? This is because they are dependent on the self-originated knowledge (svayaṃbhujñāna), and do not seek the knowledge of other beings (parasatvajñāna). When the bodhisatva does not depend on others, obtains the self-originated knowledge (svayaṃbhujñāna), and teaches the knowledge of determining the dharma (dharmaviniścayajñānanirdeśa), then he immediately attains the knowledge of omniscience (sarvajñajñāna).

於諸法中得自然智。速得成就一切智行者。若菩薩發起所作修習正行。諸業盡是如來所許智者所讃。所謂身口意業。以行此業故。悦可諸佛及餘賢聖善知識等。所造諸業無能譏嫌。最勝無上無與等者無能毀損。所作諸業終不悔退。所作諸業不離愚癡。所作諸業皆能觀知。所作諸業終不動轉。所作諸業究竟吉祥。是菩薩知所作業非憍慢。所造慧所作業非愚癡所造。如是所作善業已。一切三昧諸陀羅尼門。悉現在前不從他聞。菩薩若見諸佛。若不見諸佛。終不退轉助菩提道諸善根。若遇適意善知識不適意善知識。不退菩提法。是菩薩過一切障礙地。離一切諸魔結使修三解脱。般若波羅蜜力故。疾得佛道自然道一切智道如來道。是爲菩薩威儀行成就。離諸闇冥得勝光明。於諸法中得自然智。速得成就一切智行。

善男子若菩薩。於彼所行軌儀一切諸行。不退不動獲得光明。名爲正法自智光明。亦名於法無障礙智。能離於暗獲得光明。不隨他縁得自然智。何以故。彼菩薩住自然智光明之時。於他有情及於此法。照了決定。不隨他縁。速疾能證薩婆若智。

skyes bu dam pa de dag ni ye śes gźan gyi driṅ la mi ’jog ciṅ raṅ gis (2) ye śes thob ba yin te | de ci’i phyir źe na | de dag raṅ byuṅ gi ye śes la mṅon par gnas śiṅ sems can gźan ye śes ’dod par byed pa ma yin no³³ || gaṅ gi tshe byaṅ chub sems dpa’ chos gtan la ’bebs pa’i ye śes bstan pa ’di la gźan gyi driṅ la mi ’jog ciṅ raṅ gis ye śes thob (3) par gyur pa de’i tshe myur du thams cad mkhyen pa’i ye śes thob par ’gyur ro ||

33. but in mss, ‘yin no’

Verses 87-118 Then on that occasion the Lord uttered these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata): 87 The wise one whose thought is detached from any viewpoint (dṛṣti), who accumulates merits (puṇya), who is without the appearance of distinguishing marks (nimittāvyutthāna), and who transforms everything into awakening, becomes imperishable.

爾時世尊欲重宣此義而説偈言已離邊無礙　慧功徳莊嚴
彼離諸著相　迴向無上道

爾時世尊説伽陀曰已脱諸見之智者　於生死中具福徳
住於瑜伽離諸相　迴向菩提無盡處

de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag gsuṅs so || gaṅ źig lta ba kun las sems dben źiṅ || mkhas pa bsod nams tshogs ni rab byed la ||
mtshan ma ldaṅ ba yoṅs su spaṅs (4) nas su || byaṅ chub phyir bsṅos de ni zad mi ’gyur ||

88 Having abandoned pride and conceit (mānātimāna), seeking for the accumulation of knowledge (jñānasaṃbhāra), the wise one, having the nature of infinite space (anantagaganasvabhāva), fulfils the knowledge of omniscience (sarvajñajñānaṃ paripūrayati).

捨我慢憍慢　慧者莊嚴智
無障礙解脱　具足一切智

應具一切智資糧　無邊智慧虚空性
無色無相亦無法　則能滿足一切智

ṅa rgyal las kyaṅ ṅa rgyal kun spaṅs nas || de ni ye śes tshogs rnams tshol bar byed ||
mtha’ yas blo ldan nam mkha’i ṅo bo ñid || kun mkhyen ye śes yoṅs su rdzogs par byed ||

89 Son of the Victorious One (jinaputra), the recollection of the Buddha (buddhānusmṛti) is without the nature of form or essential character (rūpalakṣaṇadharmatā). Where there is no moving of thought or mind (cittamanas), there is the recollection of the Buddha.

非色非種性　念佛非功徳
不憶念法身　是念佛所許

應念佛身勝生子　於彼心意不散動
不取色相及種姓　是故名爲念如來

rgyal ba’i sras de saṅs rgyas rjes dran pa || gzugs (5) daṅ mtshan gyi chos su ma yin te ||
gaṅ na sems daṅ yid ni mi rgyu ba || de ni ’thun par saṅs rgyas rjes su dran ||

90 The dharma which is free from desire (rāga), essentially transcendent, always peaceful and calm, the absence of distinguishing marks (animitta), and is free from any objective support (sarvālambana) is the recollection of the dharma (dharmānusmṛti).

離欲性寂靜　非相非明闇
無心無意行　如是名念法

法體遠離於諸欲　湛然寂靜常無相
若能遠離於所縁　是故名爲眞念法

chos ni ’dod chags bral źiṅ raṅ bźin dben || źi źiṅ rab źi rtag tu mtshan ma med ||
gaṅ źig dmigs pa thams cad bral gyur pa || de ’dir chos ni rjes su dran pa (6) yin ||

91 The holy Saṃgha which is unconditioned (anabhisaṃskṛta), empty (śūnyatā), without distinguishing marks (animitta), liberated from wishing (praṇidhāna) and in which there is no thinking nor any activity of recollection is the recollection of the Saṇgha (saṃghānusmṛti).

聖無爲無愛　無諸煩惱染
以解脱得稱　名念僧無礙

無爲無染常解脱　是故名爲念僧伽

’phags pa’i dge ’dun śin tu ’dus ma byas || stoṅ pa mtshan med smon lam rnam par grol ||
de la sems med dran daṅ ’jug pa med || de ni dge ’dun rjes su dran pa yin ||

92 The renunciation which abandons all parts of personality (sarvaskandha), gives away any object of vices (sarvakleśavastu), purified from thought-constructions and discriminations (kalpavikalpa) without arrogance is the recollection of renunciation (tyāgānusmṛti).

已捨一切受　無陰界入行
解脱諸動念　名究竟念捨

一切資縁諸事物　悉能捨施無所著
無思清淨無分別　是故名爲念於捨

phuṅ po yon su btaṅ ba thams cad gtoṅ || ñon moṅs dṅos po thams cad legs par (7) ’dor ||
sñems pa med ciṅ rtog daṅ rnam rtog dag || ’di ni gtoṅ ba legs par rjes su dran ||

93 The morality which is unsullied (anāsrava), unconditioned (asaṃskṛta), without any activity of body, speech or mind (kāyavākcitta), without any origination, and not dependent on the triple states of existence (tribhava) is the recollection of morality (śīlānusmṛti).

不依無漏戒　不行身口意
不生過三有　名念無漏戒

無爲尸羅無諸漏　離身語意不流轉
不生三有無所依　是爲正念無漏戒

tshul khrims zag pa med ciṅ ’dus ma byas || lus daṅ dag daṅ yid kyis ’jug pa med ||
’byuṅ ba med ciṅ srid gsum mi gnas pa || de ni tshul khrims rjes su dran pa yin ||

94 God is pure and free from impurity (mala) or vices (kleśa), dwells in the Tuṣita Heaven (tuṣitabhavanastha), and obtains the stage of consecration (abhiṣeka). Recollecting such pure beings, one thinks “I will also become like him, the Lord, soon.”

如天淨無垢　兜率灌頂天
憶念自業報　當作天中天

淨居諸天體無垢　及住兜率紹法王
應念如是清淨天　不久我常亦如彼

lha gaṅ (280a1) dag ciṅ dri med ñon moṅs med || dga’ ldan gnas pa dbaṅ bskur thob gyur pa ||
sems can dag pa de dag ’di dran źiṅ || bdag kyaṅ myur du de ’drar ’gyur sñam sems ||

95 Grasping the true dharma (saddharma) of the Tathāgata is not to grasp any object of vices (sarvekleśavastu) and to be liberated from both truth or untruth (dharmādharma), that is the grasping the true dharma of the Victorious One (Jina).

持世尊正法　捨離諸煩惱
解脱法非法　是持世尊法

若持諸佛之正法　不應執著煩惱事
於法非法皆解脱　如是能持諸佛法

de bźin gśegs kyi dam chos ’dzin pa ni || ñon moṅs dṅos po thams cad ’dzin mi (2) byed ||
chos daṅ chos min gñis las rnam par grol || de ’dra de na rgyal ba’i chos ’dzin yin ||

96 The Victorious One (jina) attains the essential character of awakening (bodhilakṣaṇa), and grasps the essential character of the dharma (dharmalakṣaṇa). That by which he knows the limit of reality (bhūtakoṭi) without impurities is the obtaining all qualities of the Buddha (buddhadharma).

如佛得道相　受持法亦然
善思惟眞際　無法可攝持

如佛所得菩提相　受持法者亦復然
若知本際無有塵　是則名持諸佛法

rgyal bas byaṅ chub mtshan ñid gaṅ brñes pa || chos kyi mtshan ñid de ni yoṅs ’dzin ciṅ ||
gaṅ gis rdul med mtha’ ’dir rab śes pa || de ni saṅs rgyas kun gyi chos ’dzin (3) yin ||

97 If you are pure yourself, living beings (satva) are also pure. The one who penetrates the wisdom that all dharmas are pure, his mind is basically pure (prakṛtiprabhāsvara), and he brings living beings to maturity in order for them to get rid of [the misunderstanding of an eternal] life principle (satva).

如我性淨故　諸法性亦淨
知衆生如相　而教化衆生

由我淨故有情淨　法淨智者隨行之
智諸有情心性淨　以如是行而成就

bdag ni rab tu dag pas sems can dag || chos kun dag par mkhas pa sus rtogs pa ||
de ni sems dag raṅ bźin ’od gsal te || sems can gtaṅ phyir rtag tu yoṅs smin byed ||

98 Not destroying (avināśayati) the sphere of living beings (satvadhātu), not seeing decreasing or increasing, teaching the abandonment of erroneous viewpoint, thus he purifies many beings (bahusatva).

不見衆生増　亦復不見減
説斷顛倒想　教化無量衆

不作斷滅有情界　亦不見彼有増減
爲説斷除顛倒見　化無量衆令清淨

sems can khams rnams ma ruṅ mi byed ciṅ || de ni bri źiṅ gaṅ bar mthoṅ (4) ba med ||
lta ba nor pa rab tu spaṅ bar ston || de ’dra de ni sems can maṅ po sbyoṅ ||

99 He who teaches the sphere of this world, also teaches the sphere of the Buddha (buddhaviṣaya); the sphere of the Buddha is just like open space (gagana), in this way he understands the sphere of this world.

説諸陰界入　不異於佛界
知如虚空性　則入於佛界

應説世間諸境界　不異如來之境界
佛之境界如虚空　世間之境亦如是

’jig rten yul kun rab tu gaṅ ston pa || des ni saṅs rgyas yul yaṅ rab tu ston ||
saṅs rgyas yul ni ñam mkha’ mtshuṅs pa ste || de bźin ’jig rten yul yaṅ rab tu śes ||

100 When you see all sounds and syllables as an echo (pratiśrutkā), hearing disappears. This kind of insight (prajñā) is to obtain the memory (dhāraṇī).

言語諸文字　猶如呼聲響
知非内非外　即得陀羅尼

一切語言及文字　悉皆猶如空谷響
中間無有所聞者　如是知已獲總持

sgra skad (5) dbyaṅs dag yi ge thams cad ni || brag ca ’dra bar de yis rab mthoṅ ciṅ ||
de la ñan pa’aṅ śin tu yod min par || de ltar rab tu śes pa gzuṅs thob bo ||

101 While remembering, reciting, and explaining various teachings of the dharma, if you do not have any conception of self, living beings or even the dharma, then that is being established in memory (dhāraṇī).

受持讀誦利　進求説諸法
無我無法想　安住陀羅尼

受持修習及讀誦　盡能宣説法理趣
無我無人無法相　如是安住陀羅尼

kun du ’dzin daṅ ’dzin ciṅ klog pa daṅ || chos rnams bstan pa’i rnam pa rab bśad kyis ||
bdag daṅ sems (6) can chos su rlom sems med || de ni gzuṅs la rab tu gnas pa yin ||

102 Keeping the words of the Victorious One (jina), satisfying all living beings by eloquent speech (subhāṣita), never being separated from concentration (samādhi) with pure recollection, that is the qualities of the certainty of the memory (dhāraṇīniyāmaguṇa).

持諸佛所説　善説悦衆心
不失諸禪定　是陀羅尼力

能持一切諸佛法　善説聞者皆歡喜
正念不離三摩地　由此決定於總持

rgyal ba kun gyis gsuṅs pa ’dzin byed ciṅ || legs par gsuṅs pas sems can tshim byed pa ||
dran dag tiṅ ṅe ’dzin daṅ bral mi ’gyur || gzuṅs la ṅes pa’i yon tan ’di dag go ||

103 Not accumulating the dharma, not moving or wavering in the dharma, just as the nāgas bring down the incessant rain, so you should pour down the rain of the dharma (dharmavarṣa).

不持不誦文　不積集諸法
常説法無礙　如龍降大雨

於法不動無散心　亦於諸法無疑惑
譬如龍王降大雨　彼人説法亦復然

chos ni (7) rnam par kun du bsags med pas || chos la mi ’phro ’phros pa med pa’aṅ min ||
dper na klu ni char rgyun ’bebs par ltar || de ltar de yaṅ chos kyi char pa ’bebs ||

104 Eloquence (pratibhāna) which is the sources of good qualities (guṇākara) is without hindrance or interruption and is explaining thousand koṭis of sūtras (sūtrasahasrakoṭi) without discrimination of living beings by their abilities (satvendriya).

無住無障礙　説無量契經
不生衆生想　慧者得是辯

無著無縛無障礙　能説千億倶胝典
於諸有情無法想　彼得辯才勝功徳

yon tan ’byuṅ gnas rnams kyi spobs pa ni || thogs med rgyun chags rgyun chad mi ’gyur bar ||
mdo (280b1) sde stoṅ phrag bye ba rab du ’chad || sems can dbaṅ por sems can ’du śes med ||

105 By the power of the Buddha (buddhānubhāva), for the thousands koṭis of aeons, the dharma has been taught uninterruptedly. Living beings have been satisfied according to their wishes because the qualities of the Buddha have been established by the principle of eloquence (pratibhāna).

以佛力説法　莊嚴自威儀
悦衆隨所樂　是辯佛所許

承佛威神説妙法　千倶胝劫常無礙
令諸有情心歡喜　安住辯才佛功徳

saṅs rgyas mthu yis bskal pa bye stoṅ du || rgyun mi ’chad par chos ni rab ston ciṅ ||
bsam pa ji bźin sems can tshim par byed || spobs pa’i tshul gyis saṅs rgyas yon tan gnas ||

106 “All these dharmas are just as empty space,” knowing the aspects of all dharmas like this, he does not hold any concept of living beings, life principle, or person, this is to transcend the Māra inherent in the parts of personality (skandhamāra).

知法實性者　知與虚空等
無我人壽命　如是持佛法

若知一切法理趣　體性皆若於虚空
無入無命無壽者　彼即名持佛正法

chos ’di (2) thams cad nam mkha’ ’dra ba źes || gaṅ gis chos rnams kun gyi tshul śes la ||
sems can srog daṅ gaṅ zag mi ’dzin pa || de ni rgyal ba rnams kyi dam chos ’dzin ||

107 Since all living beings are originally extinguished (prakṛtinirvṛta), they are never born. His patience shining like this is not carelessness (apramāda) about this teaching.

衆生同涅槃　究竟不生滅
得是不動忍　是爲不放逸

有情本性皆圓寂　究竟諸法悉無生
是忍境界無垢淨　得此名爲不放逸

sems can thams cad śin tu mya ṅan ’das || de dag de ltar kun du skye ba med ||
su yi bzod pa ’di ’dra’i ’od (3) gsal ba || de ni bstan pa ’di la bag yod yin ||

108 Seeing all parts of personality (skandha) as an illusion (māyā), knowing all spheres as the sphere of the dharma (dharmadhātu), considering the six sense organs (ṣaḍindriya) as an empty town (śūnyagrāma), this is to transcend the Māra inherent in the parts of personality (skandhamāra).

見諸陰如幻　諸界如法性
六入如空聚　得離於陰魔

見於諸蘊皆如幻　則見諸法眞實性
知於六處如空邑　是則能超於蘊魔

phuṅ po yaṅ dag sgyu ma lta bur mthoṅ || chos dbyiṅs ji ’dra de bźin khams rnams śes ||
dbaṅ po drug ni groṅ stoṅ ’dra mthoṅ ba || de ni phuṅ po’i bdud las yaṅ dag ’da’ ||

109 Being aware of that vices (kleśa) are just like a mass of clouds (abhrakūṭa), examining the dharma correctly, and not making any thought-construction or fiction (akalpāvikalpa), this is to transcend the Māra inherent in vices (kleśamāra).

知使如浮雲　究竟無和合
於法無妄想　則離煩惱魔

譬如空中起浮雲　一切諸惑亦如是
常於正理勤觀察　彼則能超煩惱魔

sprin brtsegs phuṅ po lta bur ñon moṅs rnams || bag (4) yod tshul bźin rab tu rtog byed ciṅ ||
chos la mi rtog rnam par mi rtog pa || de ni ñon moṅs bdud las yaṅ dag ’da’ ||

110 He who knows that there is no arising of birth, death, or transmigration, and there is no coming or going of the dharmas, he is not subject to the Māra of death (mṛtyumāra).

知衆生不生　無生則無死
諸法無去來　如是過死魔

若知無生常不生　則知寂滅亦無滅
法無過去未來世　決定不爲死魔侵

gaṅ źig skye ba rtag tu skye med śes || ’di la gaṅ yaṅ ’pho med ’gro ba med ||
chos rnams ’oṅ med soṅ ba med śes pa || de ni ’chi bdag bdud kyi dbaṅ mi ’gro ||

111 He who has no agitated or conceited thinking, who nurtures no idea of awakening (bodhisaṃjñā) even while abiding in awakening, and who practices compassion (karuṇā) even though he nurtures no idea of a self or living beings, he conquers the Māra and his forces (sabala).

無愛無動者　行道無道想
無我人行悲　則能降衆魔

於法無動亦無思　不住菩提無覺想
無我無人起悲濟　是降天魔之眷屬

(5) gaṅ źig g-yo daṅ rlom sems mi byed ciṅ || byaṅ chub gnas kyaṅ byaṅ chub ’du śes med ||
bdag daṅ sems can med kyaṅ sñiṅ rje ’jug || de ni dpuṅ daṅ bcas pa’i bdud ’dul lo ||

112 Seeing both consciousness and knowledge (vijñānajñāna) equally, not being established in the conditioned nor the unconditioned, and regarding the thoughts of migrating beings (jagaccitta) as an illusion (māyā), that is the heroic uncrushability (anavamṛdya).

知智識平等　不住爲無爲
知衆心如幻　心健無能壞

見於識智二平等　不住無爲及有爲
心如幻化知世間　是名勇健難摧伏

rnam śes ye śes gñis ni mñam par mthoṅ || ’dus byas mi gnas ’dus ma byas la (6) min ||
’gro ba’i sems ni sgyu ma ’drar mthoṅ ba || de ni sems dpa’i rdzi ba med pa yin ||

113 Not being attached to this side nor that side, sailing the vessel of the dharma (dharmanau), and liberating living beings without any idea of them, that is called the sameness of the bodhisatva.

此彼無障礙　成就勝法船
渡衆無衆想　是謂大船師

於此彼岸無所著　説法修習相應者
拔濟有情無人想　是名菩薩之導師

pha rol tshu rol gaṅ la’aṅ mi chags la || chos ldan gru ni yaṅ dag su sbyor ciṅ ||
sems can sgrol yaṅ sems can ’du śes med || mñam pa źes bya byaṅ chub sems dpa’ de ||

114 He who knows that the three realms are just like a wilderness (kāntāra) which is void and unchangeable, but who still liberates living beings according to regular order (anupūrva), he is a caravan leader (sārthavāha) who guides the way to ambrosia (amṛta).

知空無有我　淨生死渇愛
將導渡衆生　是謂大導師

觀察三有如曠野　亦如空性不變異
無路無人無拔濟　是爲説法大商主

srid pa gsum (7) po ’brog dgon ’dra ba daṅ || stoṅ par ’gyur ba med par rab śes śiṅ ||
lam gyi rim gyis rtag tu sems can sgrol || de ni ded dpon bdud rtsi lam ston pa ||

115 The learned who is skilled in the proper way and the improper way, who knows that the dharmas are empty from the very beginning, but who still leads [living beings] to liberation (nirvāṇa) by logical way, he is the bodhisatva called ‘a leader (nāyaka).’

善知進退相　隨法而依止
方便示涅槃　佛説善導師

善説有無眞實法　了法本來常清淨
悲與寂滅理相應　是名菩薩導師者

mdzaṅs pa de ni tshul daṅ tshul min mkhas || chos rnams gdod nas stoṅ bar rab tu śes ||
tshul daṅ rigs pas mya ṅan ’das la ’dzud || (281a1) byaṅ chub sems dpa’ de ni ’dren ces bya ||

116 He who knows that the train of thoughts (cittasaṃtāna) always changes into somethings else, the [present] thought is not connected to the [past or future] thoughts, and thus the train of thoughts is migrating, he is the bodhisatva called ‘a principle (pariṇāyaka).’

知心心相續　二心不共倶
是名知心性　佛讃能護衆

前後流轉心相續　如此二心不和合
了知流注心體性　是名菩薩之勇健

sems kyi rgyud ni gźan daṅ gźan du ’gyur || sems ni sems la nams kyaṅ mtshams mi sbyor ||
’gro ba’i sems rgyud de dag rab śes pa || byaṅ chub sems dpa’ yoṅs su ’dren ces bya ||

117 Just as the nature of open space (gaganasvabhāva) or the moon reflected in water (udakacandra), all dharmas are pure and impeccable. Not being contaminated by any vice (kleśa), pure beings (pariśuddhasatva) are irreproachable (anindita).

知諸法性淨　如空水中月
知者離煩惱　是謂淨衆生

知諸法性本清淨　猶如虚空如水月
不著一切諸煩惱　是淨薩埵常稱讃

nam mkha’i ṅo bo ñid daṅ chu zla ltar || chos (2) rnams thams cad dag ciṅ rnam dag ces ||
ñon moṅs kun daṅ ’dre bar mi byed pa || sems can dag pa de ni ma smad pa ||

118 He who, by a single dharma, knows that all dharmas are ungraspable, void, unreal, and impermanent just like an illusion or a mirage, he will soon reach the place of awakening.
(ekena dharmeṇa tu sarvadharmān anugacchate māyamarīcisādṛśān ||
agrāhyatucchān alikān aśāśvatān so bodhimāṇḍaṃ na cireṇa gaccati ||)

Quotation from Pras p.128,6-9; PrasTib 43a7.

Pras: āryagaganagañjasamādhisūtre ’pi ekena dharmeṇa tu sarvadharmān anugacchate māyamarīcisādṛśān | agrāhyatucchān alikān aśāśvatān so bodhimāṇḍaṃ na cireṇa gaccati || iti ||
PrasTib: ’phags pa nam mkha’ mdzod kyi tiṅ ṅe ’dzin gyi mdo las kyaṅ || chos gcig gis ni chos rnams thams cad sgyu ma daṅ || smig rgyu daṅ ’dra gzuṅ byar med ciṅ gsog daṅ ni || brdzun zhiṅ ther zug min par rjes su rtogs gyur pa || de ni ring por mi thogs byaṅ chub sñing por ’gro ||

知一餘亦然　入諸法如夢
虚空不可取　得道無染汚

若知一法同諸法　如幻陽炎無所取
虚妄空寂不常恒　彼人不久成眞覺

gaṅ źig chos gcig gis ni chos rnams kun || sgyu ma smig rgyu ’dra bar gzuṅ med daṅ ||
gsog daṅ brdzun daṅ rtag pa med par śes || de ni byaṅ chub sñiṅ por (3) myur du ’gro ||

Vyākaraṇa When this decisive teaching was declared, seventy-two millions of gods, humans, asuras, kiṃnaras, mahoragas, and other beings produced the thought of incomparable complete awakening (iha dharmaniścaye nirdiśyamāne dvisaptatidevamānuṣāsurakinnaramahoragaprāṇiniyutānām anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni); thirty-two thousand bodhisatvas attained the tolerance that all things are unborn (dvātriṃśatīnāṃ ca bodhisatvasahasrāṇām anutpattikadharmakṣāntiḥ pratilabdhā); this world system of three thousandfold worlds was shaken in its six ways (trisāhasramahāsāhasralokadhātuś ca ṣaḍvikāraḥ prakampito abhūt); and the world was illuminated by a grand lustre (avabhāsa). A hundred thousand gods, having let fall the rain of flowers (puṣpavarṣa) and played the celestial cymbals (tūrya), uttered a joyous utterance (udānam udānayati): “Living beings who, having heard this teaching, believe it, embrace it, practice it, and proceed to the realm of the Buddha (buddhaviṣaya). All the Buddha-fields (buddhakṣetra), where the Awakened Lords appear, are adorned with ornaments and respected by the wise. Why is that? When the Buddhas appear, such dharma will be taught, and the good men (satpurṣa) endowed with inconceivable qualities (acintyadharma) will see it.” Then the bodhisatva, the great being Gaganagañja, having heard the Buddha’s prediction (vyākaraṇa), being delighted, offered to the body of the Buddha with a net of pearls (muktājāla) having an immaculate and pure radiance (vimalaviśuddhaprabha) with the value of pearls filling the three thousandfold world-system, and then he addressed himself to the Lord: “The knowledge of the Awakened Lords is free from any attachment or obstruction; his teaching is without interruption; and the Tathāgata sees the thoughts of all living beings and is skilled in knowing the superior or inferior abilities of them (indriyavarāvarajñāna). Since the Lord teaches such guiding principle of the dharma (dharmanaya), all congregations are satisfied, the great vehicle (mahāyāna) is praised, and the bodhisatvas, having been assembled from the worlds of ten directions (daśadiglokadhātu), were praised with this great light of the dharma. Since the Lord Tathāgata teaches the entrance into the dharma (dharmamukha) to us, based on the entrance into the source of the dharma, we will teach the immeasurable entrance into the dharma.

説此分別諸法門時。七十二那由他衆生。發阿耨多羅三藐三菩提心。三萬二千菩薩得無生法忍。時大寶莊嚴堂。六種震動大光普照。諸天於虚空中作百千種伎樂。雨種種天華。説如是言。此諸衆生爲如來印所印已入如來法中。聞此法門心得信解。受持通利能爲他説如法修行。白佛言。世尊。我等一切向此佛土。深心供養恭敬禮拜。以如來應供正遍知出世故。聞説此方便法門。及見此土菩薩。爾時虚空藏菩薩聞佛解説已。心淨歡喜。心淨歡喜已。以無價寶網供養於佛。寶網中放大光明。照十方諸佛國土。供養已白佛言。世尊。未曾有也。如來無礙智如是甚深難解。如來應供正遍知。如所聞法門。佛以無礙智如實解説。一切大衆皆得歡喜

大方等大集經卷第十五

説此決定法門時。七萬二千那庾多天人緊那羅摩睺羅伽等。皆發無上正等覺心。三萬二千菩薩得無生法忍。於此三千大千世界。六種震動大光普照。百千諸天雨種種花奏諸伎樂以鄔馱南而共讃歎。此諸有情。已爲如來法印印之。若有聞此法門。能生勝解受持演説。如法修行一切智者。於此佛刹皆應禮敬以自莊嚴。所以者何。由佛世尊出興於世。演此祕密決定法門。令我等聞。非餘有情所聞見故爾時大虚空藏菩薩。從佛世尊聞説是已即時獲得六無垢清淨三摩地門。以價直三千世界摩尼寶網。覆於佛上而爲供養。一心合掌作如是言。如來今者以無礙智。觀察一切有情根性前後善巧。宣説無障礙法甚深理趣。由此衆會皆大歡喜讃歎大乘。時十方世界所來集會諸菩薩等。復放光明皆言由於如來説如是法門。令我等聞深生慶幸靡不歡喜

chos gtan la ’bebs pa bstan pa ’di bśad pa na | lha daṅ | mi daṅ | lha ma yin daṅ | mi ’am ci daṅ | lto ’phye chen po’i srog chags khrag khrig phrag bdun cu rtsa gñis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || byaṅ chub sems dpa’ sum khri ñis stoṅ ni (4) mi skye ba’i chos la bzod pa thob par gyur to || stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di yaṅ rnam pa drug tu rab tu g-yos so || snaṅ ba chen pos kyaṅ ’jig rten gyi khams khyab par gyur to || lha brgya stoṅ dag kyaṅ me tog gi char rab tu ’bebs śiṅ sil sñan dag (5) kyaṅ dgrol nas | ’di skad ces gaṅ dag bstan pa ’di thos nas mos pa daṅ | ’dzin pa dag nan tan byed pa’i sems can de dag ni saṅs rgyas kyi yul du rjes su doṅ ba yin no || gaṅ du saṅs rgyas bcom ldan ’das rnams ’byuṅ ba’i saṅs rgyas kyi źiṅ ’di thams cad mkhas pa rnams kyis (6) rgyan gyis legs par brgyan pa byas te phyag bya’o || de ci’i phyir źe na | saṅs rgyas byuṅ bar gyur na chos ’di lta bu ’di rab tu ston par ’gyur ro || skyes bu dam pa bsam gyis mi khyab pa’i chos daṅ ldan pa ’di dag kyaṅ mthoṅ bar ’gyur ro źes ched du brjod pa ched du brjod do || de nas bcom (7) ldan ’das kyis źus pa luṅ bstan pas byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod mṅon du raṅs par mdzad pas | mu tig gi dra ba ’od dri ma med ciṅ rnam par dag pa stoṅ gsum yoṅs su gaṅ ba ri ba bcom ldan ’das kyi sku la mṅon par gsol nas bcom ldan ’das (281b1) la ’di skad ces gsol to || saṅs rgyas bcom ldan ’das rnams kyi ye śes ni chags pa mi mṅa’ źiṅ sgrib pa mi mṅa’ ba | bstan pa ’di ni rgyun mi ’chad pa | de bźin gśegs pa ni sems can thams cad kyi sems la gzigs śiṅ dbaṅ po mchog daṅ mchog ma yin pa mkhyen pa’i ye śes (2) la mkhas pa’o || bcom ldan ’das kyis ’di ’dra ba’i chos kyi tshul gyi rnam pa bstan pa des ’khor thams cad kyi sems tshims par gyur to || theg pa chen po ’di yaṅ rgyas par rjod pa mdzad par gyur to || phyogs bcu’i ’jig rten gyi khams nas ’dus pa’i byaṅ byaṅ chub sems dpa’ ’di dag la (3) yaṅ chos kyi snaṅ ba chen pos rgyas par mdzad par gyur to || bcom ldan ’das de bźin gśegs pas bdag la yaṅ chos ’byuṅ ba’i sgo bstan pas chos ’byuṅ ba’i sgo des chos ’byuṅ ba’i sgo tshad ma mchis pa bstan par bgyi’o ||

V. Miracle

Puṣpavarṣa Gaganagañjaparipṛcchā, volume 4 Then the bodhisatva, the great being named Āśupratibhāna joined this assembly, was seated with them, and said this to the bodhisatva Gaganagañja (atha khalu āśupratibhāno nāma bodhisatvo mahāsatvo tatraiva pariṣadi sannipatito ’bhūt sanniṣaṇṇo gaganagañjaṃ bodhisatvaṃ etad avocat): . “Son of good family, if your name is Gaganagañja, is this open space (gagana) your treasury (gañja)?” Gaganagañja said: “So it is, son of good family, the open space is my treasury (gagano mama gañjaḥ).” Āśupratibhāna said: “Son of good family, let us see the distinction of open space and treasury (gaganagañjaviśeṣa). Then the Lord said this to the bodhisatva, the great being Gaganagañja (atha khalu bhagavān gaganagañjaṃ bodhisatvam mahāsatvam idam avocat): “Son of good family, let us see the distinction of open space and treasury.” Then the bodhisatva Gaganagañja said this to the bodhisatva Āśupratibhāna: “Whatever you want, son of good family, I will pour it down from open space as a rain.” Then the bodhisatva Āśupratibhāna made a wish: “I have seen a lotus flower called ‘Sarvaprabhāvavairocana’ in the Padmavyūha universe of the Tathāgata Śrīratnotpala, that would be one krośa wide, consisting of hundred koṭis of young and tender petals, is pleasant to touch like soft cloth (kācilindika), has a fragrance (gandha) which filled the Buddha-fields (buddhakṣetra), and has many hundred thousand colors (varṇa). Thus when the bodhisatvas see the lotus flower, they are in rapture and unable to take their eyes off it. By seeing the lotus flower and by smelling its fragrance, the bodhisatvas attain concentration (samādhi). Please pour down the rain of such lotus flowers on us.” Immediately after the bodhisatva Āśupratibhāna made a wish thus, by the magical presence of the bodhisatva Gaganagañja (gaganagañjādhiṣṭhāna), the rain of such lotus flowers began to pour down from the vault of the sky (gaganatala). Then, by smelling the lotus flowers, the whole assembly entered into the concentration called Prītyāhāra. Having emerged from the concentration, the whole assembly bowed to the bodhisatva Āśupratibhāna, and said: “The magical presence of the good man (satpurṣādhiṣṭhāna) and the power of insight (prajñābala) are good, these are good. May all living beings attain magical presence such as this (sarvasatvā īdṛśasya adhiṣṭhānasya lābhino bhavantu)!”

大方等大集經卷第十六
北涼天竺三藏曇無讖譯
虚空藏菩薩品第八之三

爾時衆中有一菩薩。名曰速辯。⁴⁸ 即從座起偏袒右肩。右膝著地合掌向佛白佛言。佛告速辯菩薩。善男子。譬如大富長者多諸民衆。無量庫藏財寶充滿。能行布施心無慳悋。若行施時。貧窮往者隨意所須。開大寶藏悉能給與。彼諸衆生皆得適意。長者施已心喜無悔。善男子。虚空藏菩薩亦復如是。常行功徳成就方便力迴向故。戒身善清淨故。得成就神足力故。純至究竟善清淨故。所願増益成就故。知一切法如幻化故。得如來神足力故。於虚空中隨衆生所須。若法施若財施。盡能施與皆令歡喜。以是故善男子。是賢士以此方便智故名虚空藏。

復次善男子。過去無量阿僧祇劫。復過無量阿僧祇劫。不可思議不可稱不可量不可算數。爾時有佛出世。號普光明王如來･應供･正遍知･明行足･善逝･世間解･無上士･調御丈夫･天人師･佛･世尊。世界名曰大雲清淨。劫名虚空淨。是大雲清淨世界。豐足熾盛安隱快樂多諸天人。地平如掌無諸沙礫荊棘。寶繩界道。雜寶莊嚴7軟如天衣。閻浮檀金華遍布其地。衆寶間錯。世界衆生無上中下。人天同等如兜率天。彼世界無有村營城邑聚落。是諸天人各有寶樓臺觀。人宮在地天處虚空。以此爲異。是普光明王如來壽命十六中劫。純以菩薩爲僧有六十那由他。皆得神通遊戲。於菩薩行悉得自在。

爾時於三千大千世界處中有一四天下。名曰日明。如來於中成阿耨多羅三藐三菩提。於三千大千世界而作佛事。彼日明四天下中。有轉輪聖王名功徳莊嚴。於四天下而得自在七寶成就。是大聖王。於四天下中起七寶臺。東西八由旬南北四由旬。周匝有五百園觀。是功徳莊嚴聖王。有三十三萬六千宮人婇女。端正殊妙如天玉女。有四萬童子端正勇健。各與半那羅延力等。爾時功徳莊嚴王與童子婇女及諸眷屬倶。出詣大樂莊嚴園遊觀。作樂歌舞以自娯樂。爾時衆中有二大夫人。一名徳威。二名徳光。離本坐處詣一樹下。思惟諸行無常。當作是思惟時。各有一子化生抱上。端正殊妙成就第一微妙之色。相好嚴身觀者無厭。身放大光普照園觀。於上空中諸天唱言。此二童子。一名師子。二名師子進。從是以來常名師子師子進。爾時二子適生不久説諸妙偈。讃功徳莊嚴王言

昔造善惡不敗忘　供養諸佛亦不失
純至不捨菩提心　堅持所聞不忘智
調伏自守不失戒　忍辱軟和善防護
能報恩者造善業　能勤精進不失道
善能專心定諸根　心能分別思惟慧
以智能造不濁業　以此淨法證菩提
不爲煩惱所染著　善能分別諸義趣
是故能捨受胎形　化生清淨蓮華中
我等從上醫王佛　聞此普光明如來
智慧無等叵思議　故來至此爲法故
願共父王到佛所　禮拜供養大法王
諸佛世尊甚難値　亦如優曇波羅華
王聞是語甚適意　時會大衆皆歡喜
百千萬種導從王　倶共發進向佛所
到已瓔珞及雜華　塗香伎樂諸供具
供養圍遶七匝已　合掌敬禮在前立
爾時師子師子進　頂禮兩足天人尊
以口嗚足而讃歎　言辭妙巧順法義
世尊是舍依止護　爲世盲冥開大明
體衆心行到彼岸　隨所信樂能悦可
今此大王恃王位　貪著色聲香味法
是故不來至佛所　失供養佛不聞法
快哉世尊生大悲　願説無上菩提法
令此大王發道心　堅固不退於佛智
佛踊八十多羅樹　處在虚空告王言
人王汝今至心聽　聞已如法而奉行
五欲無常喩如夢　命喩草木如霜露
王及國邑如幻化　是故智者不足貪
習行欲者無厭足　習欲渇愛更増心
習猶未足而命終　唯得聖智者乃足
汝當善順觀己身　諸陰如幻不堅固
四大其猶如毒蛇　六情無實如空聚
妻子珍寶及王位　臨命終時無隨者
唯戒及施不放逸　今世後世爲伴侶
觀我神足力無畏　以諸相好莊嚴身
辭應弟子徒衆等　是故王宜發道心
大王即時聞法已　妻子眷屬皆歡喜
七十六千億衆倶　皆發無上菩提心
皆言我已發道心　誓度一切諸衆生
我等渉行爲衆生　成正覺已度脱之

爾時功徳莊嚴王從佛聞説如斯等偈。及見神變已。復増益堅固菩提之心。頂禮佛足而白佛言。唯願世尊。及菩薩弟子大衆。受我八萬四千歳請願。以衣服飮食臥具醫藥。給侍所須

爾時世尊及諸大衆。爲憐愍王故即便受請。於是功徳莊嚴王。知佛受其請已。歡喜踊躍頂禮佛足。遶已便去。時王子師子師子進。及二萬王子捨世王位。於佛法中剃除鬚髮出家修道。勤行精進樂求善法。師子及師子進出家未久。得五神通堅固不退。彼佛知此二人得神通已。加其威神。常爲衆生演説妙法。彼二比丘。即於彼三千大千世界。從國至國。從四天下至四天下。施作佛事而爲説法。彼二比丘。以如是因縁。化度無量阿僧祇衆生。令堅固不退於無上大乘。爾時功徳莊嚴王於八萬四千歳中。以諸樂具供養世尊及大衆已。與一切群臣前後侍從。爲聽法故往至佛所。而作是念。我諸子等剃除鬚髮出家修道。常受供養自不行施。亦未見得過人之法。寧可還家捨財布施修諸功徳。如我所種善根耶。爾時普光明王如來即知功徳莊嚴王心。告師子進菩薩言。善男子。現汝自在功徳神力。大菩薩變現使此大衆普得見聞。迴彼邪心使得正見。爲降伏諸魔外道故。爾時師子進菩薩即時入定已。現如是等相。使三千大千世界六變振動。於上虚空中雨種種妙物。所謂諸華香。末香塗香。繒蓋幢幡。作種種天樂。美饍飮食。瓔珞衣服。種種珍寶。皆從空中繽紛而下。雨如此寶。滿足三千大千世界。衆生得未曾有皆大喜悦。爾時從地神諸天上至阿迦膩吒天皆歡喜踊躍。唱如是言。此大菩薩。可名虚空藏。所以9然者。以從虚空中能雨無量珍寶充足一切。爾時世尊即印可其言名虚空藏。於是功徳莊嚴王見師子進。作如是無量神變。心淨踊悦得未曾有。捨憍慢心合掌向佛作如是言。希有世尊。菩薩功徳智慧乃能如是。自然而雨無量珍寶。充足一切終無窮盡。世尊。在家者施所益無幾。夫出家者。以神通力施無崖際。在家者施不稱彼意。雖施猶悋以爲苦惱。出家者施能12適彼意。亦不悋惜不生苦惱。爾時功徳莊嚴王即捨王位與子吉意。以眞信心剃除鬚髮。於佛法中出家修道。出家已。爲増長善法故常勤精進。出家未久修得四禪四無量心及五神通。時吉意王以法治化國無怨者。精進不廢供養世尊。佛復告速辯菩薩。善男子。爾時功徳莊嚴王者豈異人乎。莫造斯觀。即拘留孫如來是。爾時師子菩薩者則我身是。爾時師子進菩薩者。即虚空藏菩薩是。善男子。虚空藏菩薩當乎爾時。初於空中雨無量珍寶。以是因縁常名虚空藏。善男子。爾時王子吉意者。今彌勒菩薩是。爾時二萬王子於彼佛法中出家者。今與虚空藏菩薩來此衆中聽法者是。於彼佛法中先出家者。彼王内外眷屬及王子所化衆生。今現在十方行菩薩道。是故速辯菩薩。應常淨戒衆増長本願。以淨戒衆増長本願故。隨欲所作皆能成辦。

爾時衆中有諸菩薩。渇仰欲見虚空藏神變之力。虚空藏相貌云何爾時世尊知衆心所念。即告虚空藏菩薩言。善男子。現汝神變虚空藏相。爾時虚空藏菩薩即入稱一切衆生意三昧。入已以此三昧力故。於此三千大千世界。妙寶莊嚴堂上虚空中。雨種種妙物。隨衆生所欲盡給足之。所謂須華雨華。須鬘須香。須末香須塗香。須繒蓋幢幡。須種種音樂。須嚴身之具瓔珞衣服。須餚饍飮食。須車乘翼從。須金銀琉璃頗梨車渠馬瑙眞珠珊瑚。雨如是等種種珍寶隨意與之。有須法欲法樂法之者。於虚空中隨所樂聞。出衆法音悦可耳根。所謂契經。音合偈經。受記經。偈經。結可經。因縁經。雙句經。本生經。勝處經。方等經。未曾有經。大教勅法。須如是等經者。盡出應之。須譬喩者。須那羅等變音者。須巧言語音者。須種種雜音者。須甚深音者。須方便淺音者。須如是等音者。盡出應之。須聲聞乘度者。出四諦法音應之。須縁覺乘度1者。出甚深十二因縁法音應之。須大乘度者。出六波羅蜜不退轉法音應之。又於空中出諸妙偈曰

説諸法性　如虚空等　今説其門
衆咸諦聽　如空無高　亦無有下
以無高下　亦無體性　如空無生
亦無有滅　以無生滅　性不敗壞
如空無増　亦無有減　以無増減
同諸法相　如空無明　亦無有闇
以無明闇　心性亦爾　如日照空
亦無有喜　不照不憂　智者學爾
如雨鉾箭　不傷於空　行者修空
亦不可傷　如空水潤　無有喜悦
智者稱利　亦無喜悦　如空毀譽
無有分別　智者毀譽　亦復如是
如動大地　空終不動　智者無依
不動法性　如乾大炭　不燒虚空
知煩惱者　不爲所燒　如空常住
無有敗壞　諸法亦爾　常住法界
喩如虚空　受一切色　法界亦爾
受一切法　如空非色　相不可見
心性如是　同空無相　虚空假名
無有形貌　心意識然　亦假名説
如空無邊　終不可取　大人智然
與虚空等　如鳥行空　無有足跡
行菩提然　行不可見　身滅過去
如虚空等　現在諸陰　同虚空相
四大亦然　同如虚空　如三災後
無諸異相　一切衆生　不能滿空
凡夫如是　五欲無滿　若有聖智
知一切法　彼足無求　離婬貪著
如空廣大　無有邊崖　佛法亦爾
無有邊際　知諸法性　是佛法者
彼不依物　亦不捨物　知物非物
住於實際　於物非物　無有二相
以聲明空　空性非聲　無有音聲
是名爲空　佛雖説空　終已無説
空性叵説　是故名空　如幻化夢
野馬影響　諸佛説法　皆悉如是
爲導衆生　説如是喩　眞淨之義
更無譬喩　諸法無相　以相如説
相及無相　法性倶無　空相爲相
空亦無相　體此相者　是爲菩薩
無滯無礙　無戲無動　無始無終
是爲菩薩　不離衆生　非衆生數
如衆生性　是爲菩薩　喩如幻師
殺衆幻人　實無死者　所度亦爾
幻與衆生　泥洹佛法　知同一性
無性無相　此大士得　無漏空藏
充足一切　不可窮盡　昔殖衆徳
故獲斯藏　不有貯聚　乃能如是
能知諸法　因縁生者　其藏無盡
不可思議　救世大仙　説四無盡
空及道心　衆生佛行　若財是寶
則可貯聚　非寶無寶　是以無盡
究竟空法　已盡無盡　無盡不盡
是謂無盡　知此門者　近於菩提
住此門故　速成菩提

以虚空藏菩薩神力故。於上空中雨如是等妙法及財。令三千大千世界一切衆生。得無量不可思議快樂所願具足。有患苦衆生蒙藥除愈。孤窮衆生得無量珍寶。繋閉衆生得開悟解脱。諸根不具者悉得具足。應被刑戮者。空中雨諸化人而代受之。親愛久別悉得歡會。被憂煎衆生悉得無憂。墮三塗衆生。蒙光觸身除一切苦身心快樂。爾時此三千大千世界中衆生各各飮食遊戲。五欲具足共相娯樂。或有行施作諸功徳。一切衆生成就如是等樂。各作是言。乃有此大士能施世樂。此虚空藏菩薩出世故。能施世間甘露。乃能常勤爲與一切衆生樂無疲惓也。虚空藏菩薩現如是等神變。悦可一切衆生性。示現菩薩神力。以財施法施攝衆生故。令無量阿僧祇衆生發阿耨多羅三藐三菩提心。令無量菩薩得無生法忍。復令無量阿僧祇不可説不可説諸菩薩發勤精進故。得成就諸三昧門陀羅尼門。得遊戲神通門。

48. The section of the dialogue with the bodhisatva Āśupratibhāna (速辯菩薩) in the Dharmakṣema’s translation (T.397, 108a13-110c20) covers the sections of the dialogues with the bodhisatva Āśupratibhāna (迅辯菩薩), the bodhisatva Ratnavyūha (寶莊嚴菩薩), the bodhisatva Kālarājan (時王菩薩), the bodhisatva Vaidyarāja (醫王菩薩), the bodhisatva Apāyajah (摧惡趣菩薩), the bodhisatva Samantāloka (普遍光明菩薩), five hundred widows, five hundred men, and the bodhisatva Dharmarāja (法王菩薩) in the Tibetan version (281b4-285a7; 287a6-289a3) and the Amoghavajra’s translation (T.404, 627c15-629b03; 630a10-630c22), and the order is different

爾時會中有菩薩摩訶薩名曰迅辯。白大虚空藏菩薩言。正士汝名虚空庫藏。而汝豈以虚空爲庫藏那。虚空藏菩薩言。善男子我亦是虚空亦是庫藏。迅辯菩薩言。善男子我願見汝虚空庫藏差別之相。虚空藏菩薩言。善男子如汝之心所思惟物。我令空中爲汝雨之。迅辯菩薩言我昔。曾見亦優波羅吉祥如來蓮花莊嚴世界。彼有蓮花名曰一切光明遍照。其量廣於一倶盧舍。有多千葉香潔柔軟。猶若迦止栗那綿。身觸之時受極快樂。其香芬馥遍於無量百千世界。彼中菩薩聞香見花即皆得定。唯願仁者於此衆會而雨是花。時迅辯菩薩。一心淨意。未久之間於是大虚空藏菩薩以大威神加持力故。即於空中雨如是花。時此會衆見是花已。各各獲得愛樂花三摩地。從定出已異口同聲。讃大虚空藏菩薩言。善哉善哉。正士由汝加持智力故。令一切有情悉皆獲得如是之力

|| ’phags pa nam mkha’ mdzod kyis źus (4) pa | bam po bźi pa | de nas byaṅ chub sems dpa’ sems dpa’ chen po myur bar spobs pa źes bya ba ’khor de ñid du ’dus par gyur te | ’dug pa des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu gaṅ khyod kyi miṅ nam mkha’ mdzod ces bya ba (5) de | ci nam mkha’ khyod kyi mdzod dam | smras pa | rigs kyi bu de bźin te | nam mkha’ ni kho bo’i mdzod do || myur bar spobs pas smras pa | rigs kyi bu nam mkha’ mdzod kyi bye brag bdag cag gis kyaṅ blta’o || de nas bcom ldan das kyis byaṅ chub sems dpa’ nam mkha’ mdzod (6) la bka’ stsal pa | rigs kyi bu khyod kyis nam mkha’ mdzod kyi khyad par ston cig || de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis byaṅ chub sems dpa’ myur bar spobs pa la ’di skad ces smras so || rigs kyi bu khyod kyi yid la gaṅ ’dod pa de kho bos nam mkha’ las (7) char dbab bo || de nas byaṅ chub sems dpa’ myur bar spobs pa ’di sñam du sems te | de bźin gśegs pa rin po che ud pa la’i dpal gyi ’jig rten gyi khams pad ma bkod pa źes bya ba na | ’od thams cad rnam par snaṅ ba źes bya ba’i pad ma rgya ni rgyaṅ grags kyi tshad | ’dab ma bye ba stoṅ phrag (282a1) maṅ po ’jam źiṅ gźon pa | gos ka tsa li na di ka ltar reg na bde ba | dris ni saṅs rgyas kyi źiṅ khyab pa | kha dog maṅ po brgya stoṅ daṅ ldan pa | mthoṅ na yid du ’oṅ źiṅ chog mi śes pa | pad ma de mthoṅ ba daṅ dri bsnams pas byaṅ chub sems dpa’ de dag tiṅ ṅe ’dzin thob par (2) ’gyur ba de bdag gis mthoṅ ste | ’khor ’dir de ’dra ba’i pad ma’i char phob śig sñam pa daṅ | byaṅ chub sems dpa’ myur bar spobs pas bsams ma thag tu de | de nas byaṅ chub sems dpa’ nam maka’ mdzod kyi byin gyi rlabs kyis nam mkha’i ṅos las de ’dra ba’i pad ma’i char mṅon par (3) phab ste | de nas ’khor de dag thams cad pad ma de dag gi dri mthoṅ źiṅ tshor bas dga’ ba’i zas źes bya ba’i tiṅ ṅe ’dzin la sñoms par źugs so || ’khor de thams cad tig ṅe ’dzin las laṅs te | byaṅ chub sems dpa’ nam mkha’ mdzod la phyag ’tshal nas ’di skad ces ’dzer to || (4) skyes bu dam pa’i byin gyi rlabs daṅ ye śes kyi stobs legs so legs so || sems can thams cad kyaṅ ’di ’dra ’bi byin gyi rlabs thob par gyur cig |

Ratnavarṣa Then the bodhisatva Ratnavyūha joined this assembly (atha khalu ratnavyūho nāma bodhisatvo sannipatito ’bhūt), was seated with them, and said this to the bodhisatva Gaganagañja: “Please, son of good family, pour down a rain of gold dust.” Immediately after the bodhisatva Ratnavyūha said thus, the rain of gold dust poured down from the sky. Then the bodhisatva Ratnavyūha said to the bodhisatva Gaganagañja: “Son of good family, please pour down rain of all kinds of jewels from the sky.” Immediately after his words, the great rain of immeasurable, incalculable amount of jewels, equal to Mount Sumeru in size, with various kinds of names and colors, poured down from ten directions. To wit, gold (suvarṇa), silver (rajata), crystal (sphaṭika), lapis lazuli (vaiḍūrya), emerald (aśmagarbha), ruby (lohitamuktikā), white coral (musāragalva), Śrīgarbha gem, stainless jewel, red coral gem, moonstone (candraprabhā), sunstone (sūryakānta), illuminating gem, brightening gem, Jambū-light gem, fire-light gem, conch shell (śaṅkha), crystal (śilā), red coral (pravāla), sapphire (indranīla), Guṇākara gem, calm light gem, water-light gem, water-like gem, transparent gem, earthy light gem, indestructible gem, blinding gem, śakra-holding gem, victor’s gem, the great victor’s gem, blazing light gem, the victor’s essence of glory gem, adamantine gem, worldly light gem, Jyotīrasa gem, shining gem, Ardhacandra gem, Jambū-water-light gem, Jambūdvīpa-light gem, thousand lights gem, shooting star gem, burning light gem, … and nameless gems; the rain of these jewels poured down, and it was not easy to enumerate all the names of precious jewels even for an aeon.

爾時衆中復有菩薩名寶莊嚴。白大虚空藏菩薩言。大士唯願爲我及諸有情。於虚空中雨細粖金。所言未訖即有無量粖金。從虚空中如雨而下。寶莊嚴菩薩復言。願於空中雨一切寶。所言未訖即於空中。有無量無數種種名種種色種種摩尼之寶如雨而下。所謂金銀頗胝迦。吠琉璃碼瑙赤珠牟娑羅藏寶。吉祥藏寶髻娑羅無垢光寶。月光寶日光寶照曜寶珠勝光寶。贍部光寶火光寶。硨磲璧玉珊瑚帝青寶。徳藏寶寂靜光寶澄清濁水寶。不壞光明寶建立眼寶。旋轉寶釋迦楞伽寶。勝寶大勝寶。威徳熾盛寶吉祥藏王寶。金剛蘂寶世光寶。光味寶持光半月寶。贍部檀寶贍部洲光寶。千光寶矩火光寶。勝莊嚴寶息熱寶。無熱惱寶除病寶。淨眼寶淨耳鼻舌身意寶。照曜支寶照曜寶。青光寶黄光寶。頗威迦寶白頗胝迦寶網寶。以要言之餘如是類。無量之寶悉皆雨之。如是無邊衆寶名字。若於一劫不可説盡

de nas byaṅ chub sems dpa’ rin chen bkod pa źes bya ba ’dus par gyur te | ’dug pa des byaṅ chub sems dpa’ nam mkha’ mdzod la (5) ’di skad ces smras so | rigs kyi bu khyod kyis nam mkha’ las gser phye’i char phob śig || byaṅ chub sems dpa’ rin chen bkod pas tshig de skad ces smras ma thag tu | de’i mod la nam mkha’ las gser phye’i char mṅon par phab bo || de nas yaṅ byaṅ chub sems dpa’ rin chen bkod pas (6) byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu khyod kyis nam mkha’ las rin po che thams cad kyi char phob sig | tshig de skad ces smras ma thag tu de’i mod la phyogs bcu nas ri rab kyi tshad tsam gyi rin po che graṅs med dpag tu med pa miṅ tha dad pa kha dog tha dad pa (7) yod pa de dag gi char chen po mṅon par phab pa ’di lta ste | gser daṅ | dṅul daṅ | śe la daṅ | bai dū rya daṅ | rdo’i sñiṅ po daṅ | mu tig dmar po daṅ | spug daṅ | dpal gyi sñiṅ po’i ze ba can daṅ | dri med daṅ | rin chen byi ru daṅ | zla ba’i ’od daṅ | me śel daṅ | snaṅ byed daṅ | ’od mchog daṅ | ’dzam gliṅ ’od daṅ | me (282b1) ’od daṅ | duṅ daṅ | man śel daṅ | byi ru daṅ | an da rñil daṅ | yon tan ’byuṅ gnas daṅ | rab tu źi ba’i ’od daṅ | chu ’od daṅ | chu mdog daṅ | chu daṅ bar byed daṅ | sa’i ’od daṅ | mi phyed pa’i gnas daṅ | mig mi bzod pa daṅ | brgya byin thogs pa daṅ | rgyal ba daṅ | cher rgyal ba daṅ | gzi brjid ’bar (2) ba daṅ | dpal gyi sñiṅ po’i rgyal po daṅ | rdo rje’i ze ba can daṅ | ’jig rten snaṅ ba daṅ | skar ma dga’ daṅ | ’od ’dzin daṅ | zla gam daṅ | ’dzam bu’i chu ’od daṅ | ’dzam bu’i gliṅ gi ’od daṅ | ’od stoṅ ldan daṅ | skar mda’i sgo daṅ | me’i ’od daṅ | rgyal bas brgyan pa daṅ | tshab źi byed daṅ | gduṅ ba (3) med daṅ | nad sel daṅ | mig sbyoṅ daṅ | rna ba daṅ | sna daṅ | lce daṅ | lus daṅ | yid sbyoṅ daṅ | yan lag rnam par snaṅ ba daṅ | rnam par snaṅ ba’i ’od daṅ | ’od sṅon po daṅ | ’od ser po daṅ | dkar po daṅ | śel gyi kha dog daṅ | rin po che’i dra ba daṅ | rin po che thams cad yaṅ dag par bsdus pa (4) daṅ | miṅ de lta bu daṅ | miṅ de ma yin pa’i rin po che’i char rab tu phab ste | nor bu rin po che de dag gi miṅ ni bskal par yaṅ zad par sla ba ma yin no ||

Āhāracīvaravarṣa Then the bodhisatva named Kālarāja addressed himself to the bodhisatva Gaganagañja: “In this Saha universe (sahālokadhātu), son of good family, there are living beings suffering from poverty (daridra), lacking food or drink (anannapāna), and wearing ragged clothes; there are hungry ghosts (preta) tormented by hunger and thirst (kṣutpipāsā), covering themselves with their hairs, and subsisting on such as spittle, mucus, blood, and pus (kheṭasiṃhāṇarudhirapūya). In order to protect these living beings, please pour down the rain of food, drink, and clothing!” Immediately after that, by the magical presence of the bodhisatva Gaganagañja, the rain of all kinds of delicious hard foods, soft foods (khādanīyabhojanīya), and soups poured down; the rain of all kinds of tasty beverages poured down to the depth of a chariot’s axle (akṣamātrābhir dhārābhiḥ); the rain of many hundred thousand colors of clothes, which are pleasant to touch like the thin and soft cloth (kācilindika), poured down. Then, in this world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu), all the wretched and poor (sarvakṛpaṇadaridra), and all hungry ghosts (sarvapreta) were satisfied.

爾時復有時王菩薩。白大虚空藏菩薩言。大士此娑訶世界。有無量受苦有情。貧匱飢餓無諸飮食。著破弊衣復有裸形。及諸餓鬼露體饑渇被髮覆身。常思所棄涕唾膿血。爲如是類願生憐愍。雨以衣食而充濟之。時虚空藏菩薩。以加持力即於虚空。雨種種飮食異類衣服。百千色相無量無邊不可算數。上妙細軟過於迦止栗那綿。身觸之時受極快樂。於此三千大千世界。一切貧匱孤露有情及諸餓鬼。蒙此飮食勝妙衣服悉皆充足

de nas byaṅ chub sems dpa’ dus kyi rgyal po źes bya ba des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || (5) rigs kyi bu mi mjed kyi ’jig rten gyi khams ’di na sems can sdug bsṅal źiṅ dbul ba | zas daṅ skom med pa | gcer bu gos med pa | gos ral po gyon pa daṅ | yi dgas rnams bkres śiṅ skom pas yoṅs su zin pa | gcer bu raṅ gi skras yog pa | mchil ma daṅ (6) ṅar sna bas daṅ | khrag daṅ | rnag za ’dod pa de lta bu’i sems can de dag bskyab pa’i phyir zas daṅ | skom daṅ | gos kyi char khyod kyis phob śig | de nas de ma thag tu byaṅ chub sems dpa’ nams mkha’ mdzod kyi byin gyi rlabs kyis bza’ ba daṅ | bca’ ba daṅ | myaṅ ba daṅ | bldag (7) ba sna tshogs kyi char rab tu phab ste | ro brgya daṅ ldan pa’i khu ba daṅ | btuṅ ba thams cad kyi char gyi rgyun śiṅ rta’i srog śiṅ tsam gyi char mṅon par bab bo || gos kha dog du ma daṅ | kha dog tha dad pa daṅ | kha dog brgya stoṅ du ma daṅ | phra źiṅ ’jam pa ka tsa la na di ka ltar reg na bde ba’i (283a1) char rab tu phab ste | de nas stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na bkren pa daṅ | dbul po thams cad daṅ | yi dags thams cad kun tshim par byas so ||

Amṛtavarṣa Then the bodhisatva Vaidyarāja addressed himself to the bodhisatva Gaganagañja: “Son of good family, there are patients (vyādhita) suffering from many diseases without nurse. For the sake of them, please pour down the rain of great medicine by which all the sick get free from sickness!” Immediately after that, the rain of ambrosia (amṛtavarṣa) poured down from the open space (āntarīkṣa), and all the sick were free from all diseases.

爾時會中復有菩薩名曰醫王。白大虚空藏菩薩言。大士今此世界。無量有情嬰諸疾病。復無眷屬所能瞻視。以病纒綿受大苦惱。願爲此等諸有情類。雨上藥草令彼患者悉皆除愈。所言未訖。即時虚空雨於無量甘露妙藥。由此藥故一切病者服皆除差。

de nas byaṅ chub sems dpa’ sman pa’i rgyal po źes bya ba des byaṅ chub sems dpa’ nam mkha’ (2) mdzod la ’di skad ces smras so || rigs kyi bu sems can na ba g-yog med pa nad du mas reg pa yod pa de dag gi don du sman chen po’i char gaṅ gis na ba de dag thams cad nad las yoṅs su thar bar ’gyur ba phob śig | de nas de ma thag tu bar snaṅ las bdud rtsi’i sman gyi (3) char mṅon par rab tu phab ste | des nad thams cad las yoṅs su thar bar gyur to ||

Pāramitāvarṣa Then the bodhisatva Apāyajaha addressed himself to the bodhisatva Gaganagañja: “Son of good family, please pacify three evil existences (tryapāya).” Immediately after that, a bright light shone from the open space (āntarīkṣa), and the inhabitants of hell (naraka), animals (tairyagyonika), and the inhabitants of Yāma’s world (yamalaukika), all those who were touched by the light were filled with happiness (sukha), and so all beings in the three evil existences were pacified. Then, the rain of gifts, such as flowers (puṣpa), garlands (mālā), incenses (gandha), unguents (upalepana), aromatic powers (cūrṇa), religious robes (cīvara), parasols (chattra), banners (dhvaja), pennons (patākā), five kinds of musical instruments (vādita), songs, male servants (dāsa), female servants (dāsī), wives (bhāryā), boys (dāraka), girls (kanyā), female attendants (dāra), horses (aśva), elephants (hasti), chariots (ratha), foot-soldiers (patti), vehicles (vāha), houses (gṛha), villages (sagrāma), cities (nagara), towns (nigama), provinces (janapada), kingdoms (rāṣṭra), capitals (rājadhāni), gardens (udyāna), pavilions (kūṭāgāra), palaces (prāsāda), portals (toraṇa), windows (gavākṣa), half-moon shaped decorations on building (ardhacandra), thrones (mañca), palanquin (śivika), and chariots drawn by four cattle, sixteen cattle, and a thousand of good horses (aśvājāneya), poured down from the open space. Thus the bodhisatva Gaganagañja sustained by the magical presence said to the whole congregation of bodhisatvas: “Sons of good family, having received all these riches, give them all away, and fulfill the perfection of generosity (dānapāramitā)!” Then the bodhisatva named Śīlālaṃkāra said this to the bodhisatva Gaganagañja: “Son of good family, if the rain of the perfection of generosity (dānapāramitā) poured down by your magical power, why do you not pour down the rain of the perfection of morality (śīlapāramitā)?” Immediately after his words, the buddhas and bodhisatvas in ten directions praised the adornments of the virtues of morality (śīlaguṇālaṃkāra), and the voice of praising the virtues of morality, as many expressions as there are, resonated in the open space (āntarīkṣa). In the same way, the voices of [praising] the virtues of tolerance, vigour, meditation, and insight (kṣāntivīryadhyānaprajñā) [resonated in the open space.] As long as the buddhas and bodhisatvas in ten directions taught a hundred thousand ways into the dharma (dharmamukha) by means of syllables, explanations, and agreed terms (akṣaraniruktisaṃketa), all those voices of the dharma, which never increase or decrease and do not enter into any difference, resonated in the open space endlessly. By the sound of the dharma, all living beings in this world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu) obtained this understanding, and thus immeasurable and incalculable living beings became matured in the three vehicles (triyāna).

復有菩薩名摧惡趣。白大虚空藏菩薩言。善男子願以大悲。息三惡趣受諸劇苦一切有情。所言未訖。即於空中出大光明。照捺落迦傍生鬼趣。彼諸有情皆息衆苦得受安樂。又於虚空雨衆花鬘塗香末香。幢幡傘蓋燈濁音樂。奴婢妻妾童子婇女。象馬車乘宅舍。城郭村邑聚落國土。宮殿樓閣花園窓牖床榻。珍寶輩輿四牛十六牛。乃至千牛所駕之車。悉於虚空如雨而下。皆由大虚空藏菩薩加持力故。復告衆言。善男子汝等皆取如是等物隨用捨施。當令滿足檀波羅蜜。復有菩薩名戒莊嚴。白大虚空藏菩薩言。善男子汝已雨於檀波羅蜜。何不復雨戒波羅蜜。所言未訖。即時十方諸佛及諸菩薩。皆共讃歎戒波羅蜜莊嚴功徳。如是讃歎戒功徳聲從空中出。如是讃歎忍辱精進禪定智慧莊嚴功徳。所出之聲亦復如是。又聞諸佛菩薩百千詞句。稱讃諸法無増無減。由此法音警覺三千大千世界。令無量無數有情。修學三乘而得成就

de nas byaṅ chub sems dpa’ ṅan soṅ spoṅ źes bya ba des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu khyod kyis ṅan soṅ gsum źi bar gyis śig | de nas (4) de ma thag tu bar snaṅ las ’od rab tu btaṅ ste | sems can dmyal ba pa daṅ | dud ’gro’i skye gnas pa daṅ | gśin rje’i ’jig rten pa’i sems can rnams ’od des reg pa de dag thams cad bde ba daṅ rab tu ldan par gyur te | ṅan soṅ gsum po thams cad rab tu źi (5) bar gyur te | ’di ltar sbyin pa yoṅs su gtoṅ ba la rab tu sbyor ba’i bar du me tog daṅ | phreṅ ba daṅ | spos daṅ | byug pa daṅ | phye ma daṅ | chos gos daṅ | gdugs daṅ | rgyal mtshan daṅ | ba dan la sogs pa daṅ | rol mo sna lṅa daṅ ldan pa daṅ | glu’i dbyaṅs daṅ | bran pho (6) daṅ | bran mo daṅ | chuṅ ma daṅ | khye’u daṅ | bu mo daṅ | slas daṅ | rta daṅ | bal glaṅ daṅ | śiṅ rta daṅ | dpuṅ bu chuṅ daṅ | bźon pa daṅ | khyim daṅ | groṅ daṅ | groṅ khyer daṅ | groṅ rdal daṅ | ljoṅs daṅ | yul ’khor daṅ | rgyal po’i pho braṅ ’khor daṅ | skyed mos tshal daṅ | yaṅ (7) tog daṅ | khaṅ pa brtsegs pa daṅ | khaṅ bzaṅs daṅ | rta babs daṅ | skar khuṅ daṅ | zla ba kham pa lta bu daṅ | khri daṅ | khyogs daṅ | glaṅ bźi pa daṅ | glaṅ bcu drug pa nas rta caṅ śes stoṅ gis draṅs pa daṅ ldan pa’i śiṅ rta’i bar gyi char bar snaṅ las mṅon par rab tu bab bo || de nas (283b1) byaṅ chub sems dpa’ nam mkha’ mdzod kyis de lta bur byin gyis brlabs nas byaṅ chub sems dpa’i tshogs maṅ po la smras pa | rigs kyi bu dag ’di dag loṅ la byin cig | yoṅs su gtaṅ bar bgyis te | sbyin pa’i pha rol tu phyin pa yoṅs su rdzogs par gyis śig | de nas byaṅ chub sems dpa’ (2) tshul khrims kyi rgyan ces bya ba des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu khyod kyis sbyin pa’i pha rol tu phyin pa’i char ni phab na | da yaṅ tshul khrims kyi pha rol tu phyin pa’i char phob śig | des tshig de skad ces smras ma thag tu phyogs bcu na saṅs (3) rgyas daṅ | byaṅ chub sems dpa’ rnams tshul khrims kyi yon tan gyi rgyan gyi bsṅags pa ji sñed brjod pa de sñed kyi tshul khrims kyi yon tan bsṅags pa’i sgra bar snaṅ las byuṅ ṅo || de bźin du bzod pa daṅ | brtson ’grus daṅ | bsam gtan daṅ | śes rab kyi yon tan gyi sgra yaṅ (4) ci tsam phyogs bcu na saṅs rgyas daṅ | byaṅ chub sems dpa’ rnams yi ge daṅ ṅes pa’i tshig daṅ brda dag gis chos kyi sgo brgya stoṅ ston pa’i chos kyi sgra de dag thams cad ma chad ma lhag khyad ma źugs par bar snaṅ las ma lus par yoṅs su rdzogs par byuṅ ṅo || chos kyi sgra des stoṅ (5) gsum gyi stoṅ chen po’i ’jig rten gyi khams thams cad go bar byas so || de nas tshad med graṅs med pa’i sems can theg pa gsum la yoṅs su smin par byas par gyur to ||

Dharmavarṣa no dharnavarṣa section Then the bodhisatva named Samantāloka thought like this: Does this magical arrangement (vyūha) of the bodhisatva Gaganagañja exist only in this world, or in other world-spheres as well? The bodhisatva Gaganagañja, knowing telepathically the thought of the bodhisatva Samatāloka, said to him (atha gaganagañjo bodhisatvo bodhisatvasya samatālokasya cetasā cetaḥparivitarkam ājñāya bodhisatvaṃ samatālokam etad avocat): “Son of good family, if you gain the divine sight (divyacakṣur) which is completely clear and pure, son of good family, you can look at whatever can be seen in the world-spheres of ten directions (daśadiglokadhātu).” Then when the bodhisatva Samantāloka examined the world-spheres of ten directions by the divine sight, in immeasurable and incalculable Buddha-fields of the ten directions, just as the rain of all kinds of jewels poured down and all voices of the dharma resounded in this Sahā universe, just so in those Buddha-fields he saw that such phenomena occurred without increasing or decreasing, and without entering into any difference. Then the bodhisatva Samantāloka, having been astonished (āścaryaprāpta), uttered a joyous utterance (udānam udānayati): “The accomplishment of the magical presence (adhiṣṭhāna) of the bodhisatva Gaganagañja’s vow (praṇidhāna) is inconceivable (acintya). O Good man (satpuruṣa), please pure down a rain like this on all the buddha-fields (buddhakṣetra) immediately.” Then, by the power of the Buddha (buddhānubhāva) and the magical presence of the bodhisatva Gaganagañja, the whole assembly saw the rain of jewels (ratnavarṣa) and the rain of the dharma (dharmavarṣa) pouring down on those buddha-fields. By this miracle (prātihārya), the rain of jewels (ratnavarṣa) and the rain of the dharma (dharmavarṣa), performed by the bodhisatva Gaganagañja, immeasurable beings (gaṇanāsamatikrāntasatva) produced the thought of awakening (samyaksaṃbodhau cittāny utpāditāni).

復有菩薩名普遍光明。白大虚空藏菩薩言。汝虚空庫藏。爲唯於此世界中現饒益有情。爲復亦能於餘世界現汝斯事爾時大虚空藏菩薩。告普遍光明菩薩言。善男子汝獲無垢妙淨天眼。當觀十方諸佛世界。爲見何物説是語已。時普遍光明即以天眼。觀見十方無量阿僧祇世界。所雨寶物飮食衣服。一如此界無所減少。又聞空中所説一切微妙法音亦不増減爾時普遍光明菩薩。見是事已深生奇特嘆未曾有。以鄔駄南稱讃大虚空藏菩薩。不可思議難可測量。而能頓於一切世界。現如是等種種寶物。唯願以佛威神之力及於仁者加持之力。令此衆會及餘世界一切有情。普皆得見如是衆寶。普皆得聞虚空法音。爾時大虚空藏菩薩。即如其言更雨如是種種諸寶。皆令此會及他方國土一切有情。悉皆得見各各皆發無上正等菩提之心

de nas byaṅ chub sems dpa’ kun du snaṅ ba źes bya ba de ’di sñam du sems so || byaṅ chub sems dpa’ nam (6) mkha’ mdzod kyis bkod pa ’jig rten ’di ’ba’ źig na’am | ’jig rten gyi khams gźan dag na ’aṅ yod sñam pa daṅ | de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis byaṅ chub sems dpa’ kun du snaṅ ba’i sems kyi kun du rtog pa sems kyis śes so || śes nas kyaṅ (7) byaṅ chub sems dpa’ kun du snaṅ ba la ’di skad ces smras so || rigs kyi bu khyod śin tu dri ma med ciṅ śin tu rnam par dag pa’i lha’i mig rñed na | rigs kyi bu khyod kyis phyogs bcu’i ’jig rten gyi khams rnams su ci mthoṅ ltos śig | de nas byaṅ chub sems dpa’ kun du snaṅ bas lha’i mig gis phyogs (284a1) bcu’i ’jig rten gyi khams rnams su bltas na | des phyogs bcu’i saṅs rgyas kyi źiṅ graṅs med dpag tu med pa dag na ji ltar ’jig rten gyi khams ’dir rin po che thams cad kyi char rab phab pa daṅ | chos kyi sgra thams cad grags pa daṅ | de bźin du saṅs rgyas kyi (2) źiṅ de dag na yaṅ ma char ma lhag khyad ma źugs par ’di lta bu’i bya ba rnams rab tu ’byuṅ ba mthoṅ ṅo || de nas byaṅ chub sems dpa’ kun du snaṅ ba ṅo mtshar du gyur nas byaṅ chub sems dpa’ nam mkha’ mdzod kyi smon lam gyi byin gyi rlabs grub pa de ni bsam gyis mi khyab ste | (3) ga lar yaṅ cig car saṅs rgyas kyi źiṅ thams cad du skyes bu dam pas ’di ’dra ba’i char mṅon par rab tu phab po źes ched du brjod pa ’di ched du brjod do || de nas saṅs rgyas kyi mthu daṅ | byaṅ cub sems dpa’ nam mkha’ mdzod kyi byin gyi rlabs kyis thams cad daṅ ldan pa’i (4) ’khor des gaṅ du rin po che’i char daṅ | chos kyi char rab tu ’bab pa’i saṅs rgyas kyi źiṅ de dag mthoṅ ṅo || yaṅ byaṅ chub sems dpa’ nam mkha’ mdzod kyis rin po che’i char daṅ | chos kyi char gyi cho ’phrul ’di bstan pas bgraṅ ba las ’das pa’i sems can rnams byaṅ chub tu (5) sems skyes so ||

Nirmitapuruṣa Then five hundred widows, having departed from the city of Rājagṛha and proceeded to the place where the bodhisatva Gaganagañja stayed, said this to him: “If you fulfill the wishes of all living beings, O Good man (satpuruṣa), please return our husbands.” Immediately after that, by the magical presence of the bodhisatva Gaganagañja, five hundred men resembling their deceased husbands in colors, distinguishing marks, and appearances (varṇanimittasaṃsthāna), having descended from the open space (gaganād avatīrya), settled down in front of the bodhisatva Gaganagañja. Then the bodhisatva Gaganagañja said this to the women: “Sisters (bhaginī), bring your respective husbands just as they were (yathābhūta).” Then the women, having brought their respective husbands, being filled with rejoicing and happiness of mind, returned to their respective homes. After that, by those magically created beings (nirmitāḥ puruṣāḥ), during seven days (saptāha), the women were brought to maturity, in the way that they attained the stage of not falling back (avaivartika) from the supreme and perfect awakening (anuttarasamyaksaṃbodhi). Then the five hundred widows, having come to the bodhisatva Gaganagañja, uttered these verses:

爾時王舍大城有五百女人。共詣大虚空藏菩薩所。到已白言。我聞正士能滿一切有情所願。然今我等夫主並死不知所趣唯願大士示我令見爾時大虚空藏菩薩。以威神力故。即爲五百女人。各各現其本夫形状住菩薩前。時虚空藏告諸女言。姊妹當觀此是汝等本夫。以不彼諸女等各見本夫。悲喜交集。時彼丈夫各自隨逐是諸女等還歸本家。七日之中爲女説法令得成就咸發無上菩提之心。住不退轉。時五百女相共來詣大虚空藏菩薩之所。一心同聲以伽陀讃曰

de nas rgyal po’i khab nas bud med yugs sa mo lṅa brgya byuṅ nas byaṅ chub sems dpa’ nam mkha’ mdzod ga la ba der doṅ ste lhags nas | byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || skyes bu dam pa khyod sems can thams (6) cad gyi ’dod pa rdzogs par mdzad na bdag cag la ’aṅ khyo stsol cig || de nas de ma thag tu byaṅ chub sems dpa’ nam mkha’ mdzod kyi byin gyi rlabs kyis | bud med de dag gi sṅon gyi khyo’i kha dog daṅ mtshan ma daṅ dbyibs ci ’dra ba de lta bu’i skyes bu lṅa brgya nam mkha’ las babs (7) nas | byaṅ chub sems dpa’ nam mkha’ mdzod kyi mdun na ’khod do || de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis bud med de dag la ’di skad ces smras so || sriṅ mo dag bdag bdag gi khyo ji lta ba bźin du khrid cig || de nas bud med de dag gis ji lta bur (284b1) raṅ raṅ gi khyo gaṅ yin pa khrid nas dga’ mgu raṅs śiṅ rab tu dga’ ste yid bde bskyes nas raṅ raṅ gi khyim du doṅ ṅo || de nas sprul ba’i skyes bu de dag gis źag bdun du bud med de dag ji ltar bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub las phyir mi ldog pa de lta de ltar (2) smin par byas so || de nas yaṅ bud med lṅa brgya po de dag byaṅ chub sems dpa’ nam mkha’ mdzod kyi thad du lhags nas tshigs su bcad pa ’di skad ces smras so ||

119 The nature of the dharma (dharmasvabhāva) is empty (śūnya), just as an illusion (māyā), and we did not know the essence of the dharma (dharmalakṣaṇa) before. But you gave magically created husbands to us, thereby we were matured in the highest vehicle (agrayāna). 120 Since all these dharmas are magically created, they are already empty, without movement or activity. By fully understanding the uncontaminated knowledge (anāsravajñāna), from this time forth, we will never get into the power of vices (kleśavaśa). 121 We will produce the thought of the highest awakening (agrabodhicitta), and take care of all living beings. Just as you poured down the magnificent on living beings, we will pour down the rain of the highest dharma (agradharmavarṣa). 122 The Sage (muni), the highest leader (agranāyaka), predicted for them: “In the future, when you completed your practice, you will become supreme conquerors (jinendra), the well-gone ones (sugata) called Suvinīta.”

我等今知是法相　猶如幻化虚空性
而爲我等示現夫　今我成就最勝業以是諸法皆變化　本空無心無所動
由此通達無漏法　永不隨逐諸煩惱是故皆發菩提心　願欲拔濟有情類蒙爲我等授記　當得成佛度有情
同名善調之如來　廣於後世修諸行
我等獲斯妙法雨　是故稱讃大導師

chos kyi raṅ bźin stoṅ pa sgyu ma ’dra || chos kyi mtshan ñid de ni sṅon ma ’tshal ||
de phyir khyod kyis sprul pa’i (3) khyo stsal te || bdag cag theg pa ’i mchog la des smin bgyis || chos ’di thams cad yaṅ dag sprul pa ste || g-yo ba med ciṅ byed med sṅa nas stoṅ ||
zag med ye śes bdag gis rab rtogs te || slan chad ñon moṅs dbaṅ du mi mchi’o || byaṅ (4) chub mchog gi sems ni bskyed par bgyi || sems can thams cad mgron du gñer bar bgyi ||
sems can rgya chen khyod kyis phab pa bźin || bdag cag gis kyaṅ chos mchog char pa dbag || ’dren mchog thub pas de dag luṅ bstan pa || khyed (5) cag ma ’oṅs dus na ’gyur ba ni ||
spyad pa spyad nas rgyal ba’i dbaṅ po dag || śin tu dul źes bya ba’i bde gśegs ’gyur ||

Abhayadāna At that time, there were five hundred men who were in danger of being killed [by robbers.] When they were led to their death, a voice resonated in open space: “You should do homage to the bodhisatva Gaganagañja, who provides fearlessness (abhaya) to the frightened, then you will be saved from death.” Then all those, terrified with the fear of death, said together in one voice: “Homage to the bodhisatva, the great being Gaganagañja (namo gaganagañjāya bodhisatvāya mahāsatvāya)!” In that very moment, five hundred men, having descended from the open space and arrived at that place, said this to robbers (vadhakapuruṣa): “Why do you kill these poor men? Kill us, take our clothes and ornaments, and set them free.” Then the robbers released the five hundred men to be killed because of vices caused by their greed, and killed the magically created men. Then they, freed from the robbers, found their relief (āśvāsana) from the fear and terror (bhayabhīṭa) of being killed, went to the place where the bodhisatva Gaganagañja stayed, bowed down at the feet of the Buddha, joined the palms of their hands (añjali), bowed to the bodhisatva Gaganagañja, and said: “We survived and found relief because of you, O Good man (satpuruṣa), please teach us the dharma which is the entrance into development for myself and others, because one can make progress in the dharma.” The bodhisatva Gaganagañja said: “Sons of good family, you should conceive the incomparable complete awakening (utpādayata idānīm anuttarāyāṃ samyakṣaṃbodhau cittam), in this way, you can practice what is benefit for yourselves and for others (ātmahitaparahita).” Thus addressed, they generated the thought of incomparable complete awakening (anuttarasamyaksaṃbodhi), and offered a hundred thousand calico clothes (duṣya) to the bodhisatva Gaganagañja. Then, saying “Friends, let us also offer this calico clothes to the Lord,” all those offered calico clothes for the body of the Lord. Thereupon the Lord prophesied: “After incalculable aeons, when you achieved the way of the dharma which are wings of awakening (sarvabodhipakṣikadharmanaya), all of you will appear in this world as the tathāgatas called Abhayadāna.”

. . . . . . . . . .

爾時復有五百丈夫被賊欲害。即聞空中聲曰。汝等當知有菩薩名大虚空藏。能於怖畏諸有情類施於無畏。汝等應當歸依稽首必無所害。時彼諸人以恐怖故。皆共一心異口同聲作如是言。南無大虚空藏菩薩。作是語時虚空藏菩薩。化五百人從虚空下。住彼人前告諸賊言。是等貧匱何用害爲。寧殺我等。今當與汝衣服瓔珞所須之物。令無所乏勿斷彼命。時彼諸賊即殺化人。其五百人咸離怖畏泰然安隱。皆共往詣大虚空藏菩薩之所。恭敬合掌頭面禮足作如是言。我等今者皆從大師得全性命故來頂禮。莫知所報廣大之恩。唯願爲我説微妙法。當共受持成二利行。爾時大虚空藏菩薩告言。善男子汝等今者既無所懼。各各宜發阿耨多羅三藐三菩提心。則得自利利他成就。説是語已彼等一時。皆發阿耨多羅三藐三菩提心。即以上妙衣服價直百千。奉虚空藏菩薩以申供養。如是供養虚空藏菩薩已。即爲供養一切諸佛。爾時世尊悉與彼等授於記。於當來世過無量劫。修菩提分法已。當得成佛。同號無怖畏如來多陀阿伽度阿羅訶三藐三佛陀

yaṅ de’i tshe na mi lṅa brgya gsad par chad de gsad du khrid pa las de dag gis bar snaṅ las sems can rnams byaṅ chub sems (6) dpa’ nam mkha’ mdzod ces bya ba gaṅ ’jigs pa’i sems can rnams la mi ’jigs pa sbyin pa źig yod kyis de la khyed cag phyag ’tshol cig daṅ gsad pa ’di las thar bar ’gyur ro źes sgra źig thos so || de nas de dag thams cad śi bas ’jigs (7) skrag pas sgra skad gcig tu byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod la phyag ’tshal lo || źes tshig de skad ces smras so || tshig de skad ces smras ma thag tu skad cig de ñid la bar snaṅ las mi lṅa brgya babs te | der lhags (285a1) nas gśed ma’i mi de dag la ’di skad ces smras so || khyed cag gis mi dbul po ’di dag gsad de ci ruṅ | ṅed cag gi gos daṅ rgyan rnams khyer la ṅed cag gis srog chod de mi ’di dag khye śig || de dag chags pas ñon pa’i phyir gsad par chad pa’i mi lṅa brgya (2) po de dag btaṅ ste | sprul ba’i skyes bu de dag bsad do || de nas mi bsad pa las btaṅ ba de dag gsod pas ’jigs śiṅ skrag pa las dbugs ’byin pa rñed pas byaṅ chub sems dpa’ nam mkha’ mdzod ga la ba der doṅ ste lhags nas | bcom ldan ’das kyi źabs la (3) yaṅ mgo bos phyag ’tshal | byaṅ chub sems dpa’ nam mkha’ mdzod la yaṅ thal mo sbyar te phyag ’tshal nas ’di skad ces gsol to || skyes bu dam pa khyod kyis bdag cag gi srog daṅ dbugs ’byin pa rñed par bgyis na | bdag cag chos gaṅ la nan tan du bgyis bas bdag (4) la sman pa daṅ | gźan la sman pa la źugs par ’gyur ba’i chos bstan pa bdag cag la bstsal du gsol | byaṅ chub sems dpa’ nam mkha’ mdzod kyis smras pa | rigs kyi bu khyed cag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyed cig daṅ | ’di ltar khyer rnams (5) bdag la phan pa daṅ | gźan la phan par źugs par ’gyur ro || de dag la de skad ces smras pa daṅ | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || de dag la byaṅ chub sems dpa’ nam mkha’ mdzod kyis brgya stoṅ ri ba’i ras bcos bu zuṅ cig byin te | (6) grogs po dag ras bcos bu zuṅ ’di de bźin gśegs pa la gsol cig || de dag thams cad kyis ras bcos bu zuṅ de de bźin gśegs pa’i sku la mṅon par gsol te | de dag thams cad bcom ldan ’das kyis bskal pa bgraṅ ba las ’das pa na | byaṅ chub kyi phyogs kyi (7) chos tshul yaṅ dag par bsgrubs nas mi ’jigs pa sbyin pa źes bya ba’i de bźin gśegs pa ’jig rten du ’byuṅ ṅo źes luṅ bstan to ||

VI. Dialogues

爾時生疑菩薩作是念。⁴⁹ 此不可思議未曾有也。虚空藏菩薩但於娑婆世界。示現種種神足也。亦於他方世界現種種神足也。爾時虚空藏菩薩知生疑菩薩心所念。即放身光。以此光明力故普照十方無量無邊諸佛世界。爾時生疑菩薩及餘菩薩。皆見虚空藏以神變力。於十方無量無邊不可思議諸佛世界。應化衆生亦如此娑婆世界等無有異。一切聲聞辟支佛所不能爲。生疑菩薩見如是神變已。疑網即除。合掌禮虚空藏菩薩而作是言。希有大士。乃能安此無盡之藏在虚空中。普雨充足無量世界而猶不盡。大士有安此藏在於空中其已久如。虚空藏言。善男子。自我發阿耨多羅三藐三菩提心已來。常有此藏在於空中。生疑菩薩又問。大士。發阿耨多羅三藐三菩提心已來幾時。虚空藏答言。世尊當知。汝可問之。生疑菩薩即白佛言。世尊。虚空藏菩薩發阿耨多羅三藐三菩提心已來爲經幾時。唯願説之除我等疑。佛告生疑菩薩言。善男子。此事久遠甚深難知。若當説之令諸天人皆生疑惑不信佛語。以不信故得無量罪。生疑菩薩復白佛言。世尊。唯願説之。若有久殖善根者必當信受。佛告生疑菩薩。善男子。汝已慇懃欲聞。豈得不説。諦聽諦聽善思念之。吾當爲汝分別解説。爲堅固善根久＊殖徳本者生喜悦故。善男子。喩如一恒河沙數等諸恒河沙。以此諸恒河沙一沙爲一佛土。末爾所佛土盡爲微塵聚著一處。有一長壽之人於此塵聚中。百劫乃取一塵盡此塵數。欲知虚空藏菩薩發心已來劫數。復過於此。非算數所知。善男子。當以此比知虚空藏發心久近。善男子。乃往過去過恒河沙數等諸恒河沙。以此諸恒河沙一沙爲一佛土。末爾所佛土盡爲微塵。復過是數百千萬劫。爾時有佛。號曰淨一切願威徳勝王如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。彼4世界名曰現無量諸佛刹土。劫名衆寶莊嚴。彼＊世界。何故名曰現無量諸佛刹土。善男子。以彼刹土眞淨故。能現十方諸佛刹土。喩如無翳淨月現於清水。善男子。以是因縁故。十方無量阿僧祇諸佛刹土。及彼諸佛并師子座。衆生所作皆現彼國。是故彼世界名爲現無量刹土。彼世界與百億三千大千世界等。廣博嚴淨豐樂安隱天人熾盛。地平如掌無有丘陵塠阜穢惡不淨。多諸珍寶。間錯而成端嚴可樂。懸諸繒綵幢幡華蓋莊嚴。燒栴檀沈水衆妙雜香。以雜色劫波育張施其上衆寶妙華以布其地。在在處處。生寶華樹果樹衣樹瓔珞樹伎樂樹寶器樹香樹燈樹藥樹等。普以莊嚴。以界八道平正分明。眞珠瓔珞寶網莊嚴。觀者無厭彼世界中不假日月光明。以諸燈樹及摩尼樹。而以照明無有晝夜。唯以寶華開合知有時節。彼世中衆生。無盲瞎僂躄痤短跛蹇形體。不具顏貌醜惡汚面睞眼。無有如是等醜惡衆生。一切衆生皆成就三十二相。莊嚴其身。彼世界中乃無三塗八難諸惡名字。亦不聞外道異學音聲。彼世界衆生皆必定於阿耨多羅三藐三菩提。亦無聲聞辟支佛名。彼佛純説諸菩薩乘。彼世界中無女人及胎産者。一切衆生結加趺坐自然化生。無老病名盡彼壽命。命終之後。生餘清淨佛土。或還生本土。善男子。彼土成就如是無量無邊不可思議功徳。我若一劫若減一劫。説彼功徳終不能盡。善男子。爾時現無量諸佛刹土中有一轉輪聖王。名曰衆天灌頂。典領三千大千世界。於諸佛所久＊殖徳本。利根慧猛威徳成就。灌頂聖王有三萬六千子。皆於蓮華中化生。皆於過去諸佛所久＊殖善根爾時淨一切願威徳勝王如來。與諸天世人大衆恭敬圍繞。遊於衆天灌頂聖王住處。諸菩薩衆無量無數。非算師及算師弟子所能算知。彼佛壽命百千劫。劫數長短如此賢劫。彼世界衆生。經爾所劫謂如一劫。爾時衆天灌頂聖王請淨一切願威徳勝王如來及菩薩僧。四十中劫劫數長短。如此中劫供養適意。餚饍飮食。衣服臥具。房舍臺觀。園林浴池。如是等種種所須之物。而以供養。爾時衆天灌頂聖王爲供養佛故。莊嚴一小千世界以爲妙堂。純以琉璃寶莊嚴其地。周匝垣墻衆寶合成。以赤栴檀及憂陀羅婆羅栴檀爲柱。以車寶爲櫨欂。間錯此堂。以如是等莊嚴合成甚可愛樂。世尊中食後從三昧起。在此堂中爲諸大衆講説妙法。復莊嚴一堂與一四天下等。欲令如來及菩薩僧於其中食。日日所用食直珍寶如大山。善男子。爾時衆天灌頂轉輪聖王於四十中劫常專一念。未曾放逸不作餘事。常以一切樂具。供養如來及菩薩僧。於爾所時所作功徳。亦不發願有所志求。過四十中劫。於最後日。以無價三衣供奉如來諸菩薩僧。各施一衣。當乎爾日世尊。中後爲諸大衆廣説妙法。於時衆天灌頂聖王侍從圍遶。爲聽法故往詣佛所爾時世尊知彼聖王功徳淳淑堪任有用。於時世尊及衆天灌頂轉輪聖王等。七日七夜都無食想。處師子座身不傾動説大乘經。名攝菩薩淨行不退轉輪方便。世尊説如是法。爲欲令盡受持不忘失故。灌頂聖王於七日七夜心不分散。從佛聞法歡喜踊躍。其心悦豫從座而起。頂禮佛足右繞七匝。繞七匝已右膝著地。合掌向佛深心淳至。發阿耨多羅三藐三菩提心已。即説偈言

我發無上心　請召諸群生
無救者作救　冥世開大明
非爲一法行　非爲供一佛
非爲一衆生　願度無餘故
生老病死苦　衆惱所逼者
一切莫憂懼　我誓要當度
欲瞋癡慢覆　失道造諸惡
正斷邪惡業　導至無畏城
墮三塗衆生　難處受衆苦
強志莫憂懼　我生施無畏
無明癡所翳　不識解脱門
我爲然法炬　得明至涅槃
爲四流所漂　沈溺不得邊
爲造勝法船　令度諸有流
處生死飢饉　食先甘業盡
我爲作導師　當令至安樂

佛告生疑菩薩言。善男子。爾時灌頂聖王説此偈已。彼佛世界即六5變振動光明遍照。於時聖王發道心已。即得菩薩三昧名曰不退菩提心。以得此三昧力故。常得見諸佛無礙。乃至夢中一切煩惱不爲作患。自是已後其心不與嫉妬共倶。不與破戒倶。不與瞋恚倶。不與懈怠倶。不與散亂倶。其心不與愚癡等倶。彼灌頂聖王。盡其形壽常給侍世尊左右。爲聞法故。又常教化三萬六千子令發阿耨多羅三藐三菩提心。亦復教化餘無量無邊衆生令發阿耨多羅三藐三菩提心。善男子。爾時衆天灌頂轉輪聖王者。豈異人乎。莫造斯觀。即今虚空藏菩薩是也。爾時彼諸王子及諸大衆。教令發阿耨多羅三藐三菩提心者。我今即見在此會中大力精進大智慧諸菩薩摩訶薩聽法者是也善男子。虚空藏菩薩發心已來。經如是無量阿僧祇劫行菩薩道。此虚空藏菩薩從發心已來。未曾失菩提心未曾胎産。常値諸佛聽法供養衆僧。於諸佛所受持正法。攝法爲首未曾失念。能善分別成就遍行。初發心已得甚深難解菩薩初地能行諸施。成就大悲得無戲論。無有厭惓發勤精進。學一切諸論知一切世法。成就慚愧得堅固念力。此菩薩住於初地。於無量阿僧祇不可稱不可量不可思議不可説不可説諸劫。能淨淳至具足行檀波羅蜜。於諸衆生常行大慈。勤修攝法一切波羅蜜及諸助道法。成就欲進不放逸等。皆隨順檀波羅蜜。是菩薩住於初地。常勤給侍供養諸佛。勤求方便教化衆生。淨佛國土住於初地。得入一切地智慧光明而不過初地。然後乃成就無量功徳智慧資糧。得如來力持不退神通已。離諸地障礙。而從初地入菩薩第二地。住無量阿僧祇劫淨於二地。修尸羅波羅蜜乃至十地。爲一一衆生所經劫數亦復如是。於一一地中過無量阿僧祇劫成就菩薩行。爲諸衆生現作佛事。而不捨菩薩所行。善男子。少有菩薩能行如是甚深不思議殊勝不散亂淳至勤修進行。如此虚空藏菩薩所行成就者。

爾時生疑菩薩問虚空藏菩薩言。希有善男子。乃能如是發弘誓願。於此大乘久住生死無疲惓耶。虚空藏答言。善男子。此大地運載諸山河石壁樹木叢林一切藥草百穀苗稼及諸衆生有疲惓不。答言。不也大士。虚空藏言。善男子。諸菩薩心亦如大地。＊淳至成就故行菩薩行無有疲惓亦復如是。虚空藏復言。善男子。如此大地住於水上。此水持地無有疲惓。諸菩薩心亦如大水。以大悲力故教化衆生無有疲惓亦復如是。虚空藏復言。善男子。如此大水住於風上。此風持水無有疲惓。諸菩薩心亦如大風。以大方便力故淨佛世界無有疲惓亦復如是。虚空藏復言。善男子。喩如大風住於空上無所依止。此空持風無所障礙無有疲惓。諸菩薩心亦如風空。以般若波羅蜜力故集一切佛法無有懈廢疲惓亦復如是。所以者何。菩薩知一切法相。所以成就無生質。無作者無受者。因縁合成故而有所作。所作諸法亦無有實。本際空故本際離故實無成就。自性空故無生無滅。知一切諸法性相如。是故不見有法可生疲厭及疲厭者。所以者何。菩薩知一切法無二故。知生死性與涅槃性等。知涅槃性與一切法性等。知一切法性與無性等故。亦不恃不著。知一切諸法過去際未來際無自性。以定力故。誓願力故。不起於定而能現一切所作

爾時生疑菩薩問虚空藏菩薩言。唯願大士説諸菩薩三昧行業。何謂三昧。何謂行三昧業者。虚空藏菩薩答生疑菩薩言。善男子。有八萬四千種諸三昧門。此諸三昧門能總攝一切諸餘三昧。何等是八萬四千三昧門。善男子。菩薩有三昧名曰不忘菩提心。能成就不散亂行。有三昧名曰降伏。能淨淳至。有三昧名曰不顯行。能究竟成就不退所作。有三昧名曰不依。能増進成就畢竟。有三昧名曰無垢。能成就白心。有三昧名曰照耀。能開示善法。有三昧名曰眞淨。能迴一切魔行。有三昧名曰踊出。終不爲外道諸論之所降伏。有三昧名曰捨離。能調伏一切諸煩惱結。有三昧名迴伏。能令一切入眞實道。有三昧名曰轉進。能離聲聞辟支佛地。有三昧名曰樂遊。能不厭生死。有三昧名曰趣向。能從一地至一地故。有三昧名曰怡6懌。能成就悦可大衆故。有三昧名無礙光。能於一切衆生成就等心。有三昧名曰知所作。能順一切所作不逆故。有三昧名曰師子相。能成就大衆無所畏。有三昧名曰心勇。能降伏四魔。有三昧名曰蓮華莊嚴。能成就不染世法。有三昧名曰光莊嚴。能普照諸佛世界。有三昧名曰清涼。能斷離7憎愛故。有三昧名曰幢相。能成就一切佛法光明故。有三昧名曰炬王。能成就大智慧光明。有三昧名曰日光。能成就斷除無明闇冥。有三昧名曰集徳。能成就辭辯無盡。有三昧名曰那羅延。能成就金剛身。有三昧名曰堅固。能成就不掉動心。有三昧名曰彌樓幢。能成就不見頂相。有三昧名曰堅自在。能成就度本願。有三昧名曰金剛士。能成就不退諸通。有三昧名曰金剛場。能成就昇於道場。有三昧名曰喩如金剛。善能鑑徹一切諸法。有三昧名曰行王。能觀一切衆生心行。有三昧名曰慧王。能成就勝智。知諸根滿足未滿足者。有三昧名曰隨類。能成就隨衆生性而爲説法。有三昧名曰修一切諸身。能成就法身。有三昧名曰不眴。能得成就無礙見見諸如來。有三昧名曰無諍。能得分別一切因縁。有三昧名曰無垢輪。能得成就轉妙法輪。有三昧名曰電光。能得覺諸法因縁。有三昧名曰善分別。能知諸界盡同一界。有三昧名曰莊嚴王。能得成就相好。有三昧名曰隨解王。能以一音報於一切。有三昧名曰不分別法界。能知一切三昧同一三昧。有三昧名曰堅固。能得不退於諸法性。有三昧名曰不可壞。能知諸法同於法性。有三昧名曰無終。能知本際非際。有三昧名曰無作。能成就如如無有變易有三昧名曰無動。能知諸法平等如虚空。有三昧名曰淨住。能得成就諸波羅蜜。有三昧名曰善攝。能成就四攝法。有三昧名曰等行。能得成就四梵行。有三昧名曰無礙觀。能得成就諸助道法。有三昧名曰海印。能得總持諸佛所説。有三昧名曰空。能斷一切諸見。有三昧名曰無相。能斷一切諸覺。有三昧名曰無願。能得淨成就一切諸願。有三昧名曰決了。能得成就無生法忍。有三昧名曰不脱。能得成就不失所聞法。有三昧名曰無翳。能以善説悦可衆生。有三昧名曰得豐。能得成就寶手。有三昧名曰法雲。能雨一切法門。有三昧名曰寶莊嚴。能得成就不斷三寶勝種。有三昧名曰無比。能成就智所作業。有三昧名曰虚空門。能得離一切障礙。有三昧名曰智印。能得遍知一切諸法。有三昧名曰見現在諸佛。能得成就諸如來功徳。有三昧名曰選擇寂靜如意。能得成就離於本際。有三昧名曰分別一相法門。能得成就於未來世説一相法門。有三昧名曰了知一切法平等性。能得成就解了一切經書。有三昧名曰集諸功徳。能得潤益一切衆生。有三昧名曰遊戲神通。能得成就不思議解脱。有三昧名曰自覺。能入如來祕密之藏。有三昧名曰首楞嚴。能於菩薩地中乃至示大涅槃。有三昧名曰遍至。能得成就在在現生。有三昧名曰灌頂王。能得成就菩薩所行無餘。有三昧名曰無勝。能得成就如來十力。有三昧名曰無盡。能得成就四無所畏。有三昧名曰無13等。能得成就佛不共法。有三昧名曰願王。能得成就諸所聞法。自利利14彼功不唐捐。有三昧名曰善入無垢印。能現前覺了一切佛法。有三昧名曰善知覺。能得成就薩婆若智無有遺餘。有三昧名曰盡無邊。能得成就一切佛事受行無餘。善男子。此謂八萬四千三昧門。以此等爲首。菩薩坐道場時。便得八萬四千諸三昧門。一一三昧。以無量阿僧祇百千萬億三昧以爲眷屬。善男子。是諸三昧能知八萬四千種衆生諸所行法。以能顯現八萬四千法聚。善男子。是爲略説諸菩薩行。及諸佛法藏少分。而諸菩薩行無量無邊。諸佛法藏不可思議爾時虚空藏菩薩説是法時。有萬六千菩薩得柔順忍無量三昧而現在前。復有八萬四千衆生發阿耨多羅三藐三菩提心。爾時世尊讃虚空藏菩薩言。善哉善哉。善男子。快説是諸三昧法門。善説如來勝智。如汝自身證行此法不從他得。

爾時生疑菩薩合掌白虚空藏言。希有大士。乃能成就如是不可思議功徳。不從他聞。而能入於如來勝智行處。我亦願樂欲令一切衆生得此不可思議法如來行處。爾時大徳舍利弗問生疑菩薩言。善男子。誰爲汝作此生疑名也。生疑菩薩答舍利弗言。菩提心爲我作此生疑名。所以然者。若不發菩提心。於佛法中終不生疑。其有發阿耨多羅三藐三菩提心者。其人於一切佛法則生疑惑。爲欲現知明了一切佛法故。譬如灌頂刹利王最大太子成就王相。應作國主次父之後應紹王位。是故其子毎常諮問治國之法。我當云何監領國事。大徳舍利弗。菩薩摩訶薩亦復如是。畢竟發阿耨多羅三藐三菩提心者。次如來後亦應紹繼無上法王尊位。亦常思惟諮問一切智相應之法。我等應當云何持無上法王法也。是故亦於一切佛法毎常生疑。大徳舍利弗。當知以此因縁由菩提心故立此生疑名也。生疑菩薩復語舍利弗言。大徳。我從昔來不憶値諸佛菩薩及善知識。未曾不問諸佛妙法。是故我眞名生疑也

大方等大集經卷第十六

49. The section of the dialogue with the bodhisatva Kutūhalajāta (生疑菩薩) in the Dharmakṣema’s translation (T.397, 110c20- ) covers the section of the dialogues with the bodhisatva Samantāloka (普遍光明菩薩), Śāriputra, the bodhisatva Dharmarāja (法王菩薩), the bodhisatva Kutūhalajāta (常希奇菩薩), and the bodhisatva Ratnaśrī (寶吉祥菩薩) in the Tibetan version (mdo sde pa 283b5-284a5; 285a7- ) and the Amoghavajra’s translation (T.404, 628b29-628c17; 629b04- ) except for the chapter of verses 123-164, which is included in the section of the bodhisatva Āśupratibhāna (速辯菩薩) in T.397.

Śāriputra

Then the venerable Śāriputra addressed himself to the bodhisatva Gaganagañja (atha khalu āyuṣmañ śāriputro gaganagañjaṃ bodhisatvam etad avocat): “After you established this treasury in the inexhaustible, imperishable, and permanent open space, son of good family, how long will it be continued?” Gaganagañja said: “Venerable Śāriputra, do you think the open space will be exhausted and destroyed, then disappear?” Śāriputra replied: “No indeed, son of good family.” Gaganagañja said: “Venerable Śāriputra, in the same way awakening has the essential character of open space (tathā śāriputra bodhir gaganasvabhāvalakṣaṇā), and, in the case, my roots of good are transformed into that. This is the reason why this treasury of open space (gaganagañja) is inexhaustible, imperishable, and permanent. Again, as for your question regarding how long this treasury will be continued after having been established in open space, it will be continued as long as the thought of awakening (bodhicitta), generated by me, will be continued. Śāriputra asked: “Son of good family, how long will the thought of awakening (bodhicitta) be continued after having been generated by you?” Gaganagañja answered: “It is known by the knowledge of the Tathāgata (tathāgatajñāna).” The Śāriputra the Elder addressed himself to the Lord (atha khalu sthaviraḥ śāriputrao bhagavantam etad avocat): “O Lord, how long the thought of awakening (bodhicitta) will be continued after the bodhisatva Gaganagañja produced it?” The Lord said: “If the Tathāgata teaches this subject (sthāna), all of the world including the gods (sadevaloka) will be confused (pramatta). Śāriputra said: “O Lord, there are many living beings in this assembly who are very thoughtful (pratyavekṣaṇābahula) and faithful, so please teach us.” The Lord said: “It is like this, Śāriputra, as if the world-spheres as numerous as the grains of sand in the river Gaṅgā (gaṅgānadīvālukopama) are filled with the atomic-sized dust of buddha-fields as numerous as the grains of sand in the river Gaṅgā, as if all the atomic-sized dust (paramāṇurajas) is put into a single dust grain of a field during many hundreds of thousands of aeons, in the same way of calculating and establishing distinguishing marks (gaṇanānimittapratiṣṭhāpana), even though all the dust would be exhausted, the thought of incomparable complete awakening (anuttarasamyaksaṃbodhi), which was produced by the bodhisatva Gaganagañja, for the uncountable hundreds, thousands, millions, billions of ages (asaṃkhyeyakalpakoṭīniyutaśatasahasra), would never be exhausted (parikṣi-).” Śāriputra said: “O Lord, What is the name of the tathāgata when the thought of awakening was produced by the bodhisatva Gaganagañja for the first time?” The Lord said: “At the time, Śāriputra, the tathāgata Sarvapraṇidhānaratnatejobhyugatāryarāja, worthy of offerings, the perfectly awakened one, perfect in wisdom and conduct, a sugata, a knower of the world, a charioteer of human beings to be tamed, unsurpassable, a teacher of gods and men, a buddha, a blessed one appeared in the aeon called Ratnavyūha, in the universe called Sarvabuddhakṣetradarśana (tena ca śāriputra kālena tena samayena sarvapraṇidhānaratnatejobhyugatāryarājo nāma tathāgato ’rhan samyakṣaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devamanuṣyāṇāṃ buddho bhagavān sarvabuddhakṣetradarśane lokadhātu ratnavyūhe kalpe). Again, Śāriputra, it is not easy to express the splendor of the virtues of that tathāgata’s buddha-field (buddhakṣetraguṇavyūha), remaining here with a life-span of a world-age (kalpāyuṣpramāṇasthityā). Śāriputra, the whole retinue (parṣanmaṇḍala) of that tathāgata reached to thousands of world-sphere, and the congregation of the bodhisatvas (bodhisatvasaṃgha) was incalculable. And, Śāriputra, a universal king (cakravartirāja) called Sarvadevābhiṣeka appeared in three-thousandfold universe (trisāhasra), who had a inconceivable treasury of jewels (acintyaratnagañja). He had ninety six thousand sons who were spontaneously generated (upapāduka) by his own majesty (svatejas). Why is that? Because there has been not even the concept of woman in that buddha-field. Śāriputra, that tathāgata lived for one hundred thousand aeons. At that time, the king Sarvadevābhiṣeka had paid homage and respect to the Lord for forty internal aeons (antarakalpa), making offerings of a heap of jewels (ratnarāśi), as much as Mount Sumeru, every single day. By the firmness of his merits (puṇya), the king, his sons, his village’s people and retinues generated the thought of incomparable complete awakening (anuttarasamyaksaṃbodhi). Śāriputra, [if you think that,] at that time, the universal king Sarvadevābhiṣeka was a someone else, you should not think so (na khalu punar evaṃ draṣṭavyam). Why is that? It is the bodhisatva Gaganagañja, who, during that period of time, was the Sarvadevābhiṣeka, the universal king of the three-thousandfold universe (tat kasmād dhetoḥ | gaganagañjaḥ sa bodhisatvo tena kālena samayena sarvadevābhiṣeko nāma rājābhūc cakravartī trisāhasramahāsāhasralokadhātau).” Then the venerable Śāriputra addressed himself to the Lord (atha khalu āyuṣmañ śāriputro bhagavantam etad avocat): “It is a marvelous thing, Lord, the bodhisatva Gaganagañja, being clad in the inconceivable armour (acintyaṃ saṃnāhaṃ saṃnaddhaḥ), has ridden in the great vehicle (mahāyāna) during that time. Lord, by such behaviour and such dharma, he was able to obtain the great power (mahānubhāva).” The Lord said: “Since this bodhisatva Gaganagañja paid homage and respect to the Awakened Lords as numerous as the grains of sand in the river Gaṅgā (gaṅgānadīvālikāsama), Śāriputra, his thought of awakening (bodhicitta) was purified; by purifying his thought of awakening as numerous as the grains of sand in the river Gaṅgā, his intention (āśaya) was purified; by purifying his intention as numerous as the grains of sand in the river Gaṅgā, his practice (prayoga) was purified; by purifying his practice as numerous as the grains of sand in the river Gaṅgā, his determination (adhyāśaya) was purified; by purifying his determination as numerous as the grains of sand in the river Gaṅgā, the perfection of generosity (dānapāramitā) was purified; by purifying the perfection of generosity as numerous as the grains of sand in the river Gaṅgā, the perfection of morality (śīlapāramitā) was purified; by purifying the perfection of morality as numerous as the grains of sand in the river Gaṅgā, the perfection of endurance (kṣāntipāramitā) was purified; by purifying the perfection of endurance as numerous as the grains of sand in the river Gaṅgā, the perfection of vigour (vīryapāramitā) was purified; by purifying the perfection of vigour as numerous as the grains of sand in the river Gaṅgā, the perfection of meditation (dhyānapāramitā) was purified; by purifying the perfection of meditation as numerous as the grains of sand in the river Gaṅgā, the perfection of insight (prajñāpāramitā) was purified; by purifying the perfection of insight as numerous as the grains of sand in the river Gaṅgā, the perfection of skillful means (upāyapāramitā) was purified; by purifying the perfection of insight as numerous as the grains of sand in the river Gaṅgā, the unhindered thoughts and unobstructed rays of light to all beings (sarvasatvāpratihatacittāpratihataraśmi) were purified; by purifying unhindered thoughts and unobstructed rays of light to all beings as numerous as the grains of sand in the river Gaṅgā, great friendliness (mahāmaitrī) was purified, thereby great compassion (mahākaruṇā), great delight (mahāmuditā), great equanimity (mahopekṣā), and the knowledge of the great supernormal knowledges (mahābhijñājñāna) were purified; in the same way, his bodily action, speech, and thought (kāyavākcitta) were purified, then by purifying his thoughts as numerous as the grains of sand in the river Gaṅgā, one characteristic of a great man (mahāpuruṣalakṣaṇa) was purified; and so on, up to: having purified all the thirty-two marks of a great man (sarvadvātriṃśanmahāpuruṣalakṣaṇa), his roots of good (kuśalamūla) was purified; by purifying his roots of good as numerous as the grains of sand in the river Gaṅgā, this bodhisatva Gaganagañja was purified in order to purify this treasury of open space (gaganagañjapariśodhana). Śāriputra, this bodhisatva Gaganagañja demonstrated all those practices of the bodhisatva (sarvabodhisatvacaryā) in the open space. And, Śāriputra, just as the open space is imperishable, just so, by purifying all vows and practices (praṇidhānacaryā) of this son of good family, all of them are also imperishable. Therefore it is called ‘the treasury of open space (gaganagañja).’” When this teaching was declared (iha nirdeśe nirdiśyamāne), a thousand bodhisatvas (bodhisatvasahasra), holding jewels of inexhaustible wealth in their hands (akṣayabhogaratnapāṇi), produced the tolerance of fulfilling the vows of the treasury of open space.

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爾時舍利子白大虚空藏菩薩言。善男子汝得此虚空庫藏已來。經今幾何不枯不竭。周給一切無有窮盡。虚空藏言。大徳於意云何。豈有虚空而竭盡耶。不也大士。虚空藏言。如是大徳舍利子。虚空自性無盡。我今所有善根功徳亦復如是。所以者何我爲菩提。於無量劫積集無量無邊善根。悉皆迴向如彼虚空無有窮竭。是故周給不竭不盡。如汝所言而此空中施設庫藏經幾何者。乃至我發菩提心來。空中庫藏久近如是。時舍利子復言。汝發菩提心復經幾時。答曰如佛世尊知其近遠。舍利子即白佛言。世尊此虚空藏菩薩。發菩提心經幾許時。佛言善男子我若具説。人天聞者皆生疑惑。舍利子言。善哉世尊。唯願垂慈爲我開示。又此會中有無量衆皆共渇仰。願爲解説令得淨信爾時佛告舍利子。譬如恒河沙數世界所有微塵。一一微塵復爲一劫。如是塵劫爲一洛叉。復有無量那由他洛叉微塵劫。盡是微塵所有劫數。彼虚空藏發於無上正等覺心。經爾所時。舍利子復白佛言世尊。彼虚空藏初發心時。所遇如來名字何等佛。告舍利子。彼時如來出現於世。名一切勝願寶威徳王如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。世界名現一切佛刹。劫名寶莊嚴。舍利子彼現一切佛刹世界。所有功徳莊嚴成就。我以劫壽説不能盡。舍利子彼佛世尊所坐道場。周千世界。復有超過數量諸菩薩衆。以爲眷屬。舍利子彼時世界有轉輪王。名一切天灌頂王。於三千大千世界。彼王復有不可思議寶藏有三萬六千子。悉皆化生有大威徳。彼佛世界乃至無有女人之名。舍利子彼佛世尊壽百千劫。其一切天灌頂王。於四十中劫承事彼佛。一日之中用千倶胝上妙資具。積高須彌以爲供養。所積福聚不可思議。其王諸子及諸眷屬。皆發阿耨多羅三藐三菩提心舍利子彼時一切天灌頂王莫作異觀今虚空藏菩薩是 See the previous record 爾時舍利子白佛言。甚奇世尊。此大虚空藏菩薩。被不可思議甲冑。乃至久遠住於大乘。能證如是威徳法行。佛言舍利子。是大虚空藏菩薩。所供養佛超過無量恒河沙數。於彼佛所淨菩提心。恒河沙數佛所菩提心淨則意樂淨。恒河沙數意樂淨則加行淨。恒河沙數加行淨則増上意樂淨。恒河沙數増上意樂淨則檀波羅蜜多淨。恒河沙數檀波羅蜜多淨則尸羅波羅蜜多淨。恒河沙數尸羅波羅蜜多淨則忍辱波羅蜜多淨。恒河沙數忍辱波羅蜜多淨則精進波羅蜜多淨。恒河沙數精進波羅蜜多淨則禪那波羅蜜多淨。恒河沙數禪那波羅蜜多淨則般若波羅蜜多淨。恒河沙數般若波羅蜜多淨則方便波羅蜜多淨。恒河沙數方便波羅蜜多淨則一切有情無礙心無礙光淨。恒河沙數有情無礙心無礙光淨則大慈淨。乃至大悲大喜大捨大神通智淨則身語心淨。由恒河沙數心清淨則一大人相淨。如是廣説三十二大人相乃至一切大人相善根淨則虚空庫藏淨。舍利子由如是故。此虚空藏菩薩。能於空中示現一切菩薩之行。舍利子譬如虚空無有窮盡。善男子如是菩薩一切願行清淨無盡亦復如是。是故名爲虚空庫藏。説是法時會中有一萬菩薩。獲得無盡財寶干虚空庫藏滿足願忍

de nas tshe daṅ ldan śā ri’i bus byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu khyod kyis gaṅ mi skam mi zad (285b1) mi deṅs pa’i nam mkha’ la mdzod bźag nas ji srid lon | nam mkha’ mdzod kyis smras pa | btsun pa śā ri’i bu ’di ji sñam du sems | ji nam mkha’ skam pa’am zad pa yod dam deṅs par ’gyur ram | smras pa rigs kyi bu de lta ma yin no || smras pa | btsun pa śā ri’i bu de bźin du byaṅ chub de ni nam (2) mkha’i ṅo bo ñid kyi mtshan ñid de la bdag gi dge ba’i rtsa ba rnams der bsṅos pas de bas na nam mkha’ la mdzod mi skam mi zad mi deṅs so || yaṅ khyod kyis nam mkha’ la mdzod bźag nas ji srid lon źes zer ba ni kho bos byaṅ chub tu sems bskyed nas ji srid lon pa de srid do || smras pa rigs (3) kyi bu khyod kyis byaṅ chub tu sems bskyed nas ji srid lon || smras pa | bcom ldan ’das kyi mkhyen pas mkhyen to || de nas gnas brtan śā ri’i bus || bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das byaṅ chub sems dpa’ nam mkha’ mdzod kyis byaṅ chub tu sems bskyed nas (4) ji srid lags || bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu gal te de bźin gśegs pas gnas ’di bstan na lha daṅ bcas pa’i ’jig rten rnams myos par ’gyur ro || gsol pa | bcom ldan ’das ’khor ’di na sems can gaṅ rnams rtog pa maṅ źiṅ dad par ’gyur ba dag (5) mchis kyis bśad du gsol || bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu ’di lta ste dper na gaṅ gā’i kluṅ gi bye ma sñed kyi ’jig rten gyi khams na gaṅ gā’i kluṅ gi bye ma ji sñed kyi saṅs rgyas kyi źiṅ rdul phra rab kyi rdul sñed kyis yoṅs su gaṅ bar gyu te | rdul phra rab kyi rdul de dag ji (6) sñed yod pa de sñed kyi bskal pa brgya stoṅ źiṅ rdul phra mo cig bźag la de lta bur bgraṅ ba daṅ mtshan ma bźag pa de sñed kyi rdul phra mo thams cad ni zad par ’gyur gyi ji srid nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed (7) pa’i bskal pa graṅs med pa bye ba khrag khrig brgya stoṅ de dag la zad pa gaṅ yaṅ med do || śā ri’i bus gsol pa | bcom ldan ’das gaṅ gi thad nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis daṅ po byaṅ chub tu sems bskyed pa’i de bźin gśegs pa de’i mtshan ci źes bgyi || bcom ldan ’das (286a1) kyis bka’ stsal pa | yaṅ śā ri’i bu de’i tshe de’i dus na rin po che bkod pa źes bya ba’i bskal pa la saṅs rgyas kyi źiṅ thams cad ston pa’i ’jig rten gyi khams su de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rig pa daṅ źabs su ldan (2) pa | bde bar gśegs pa | ’jig rten mkhyen pa | skyes bu ’dul ba’i kha lo sgyur ba bla na med pa | lha daṅ mi rnams kyi ston pa saṅs rgyas bcom ldan ’das smon lam thams cad las śin tu byuṅ ba rin po che’i gzi brjid ’phags pa’i rgyal po źes bya ba ’jig rten du byuṅ ste | (3) yaṅ śā ri’i bu de bźin gśegs pa de’i saṅs rgyas kyi źiṅ gi yon tan bkod pa de dag ni tshe’i tshad bskal par gnas kyaṅ bśad par sla ba ma yin no || śā ri’i bu de bźin gśegs pa de’i ’khor gyi dkyil ’khor ni ’jig rten gyi khams stoṅ gi tshad du gyur te | byaṅ chub sems dpa’i (4) dge ’dun ni bgraṅ ba las ’das pa źig byuṅ ṅo || śā ri’i bu de’i dus na ’jig rten gyi khams de na stoṅ gsum gyi ’khor los sgyur ba’i rgyal po lha thams cad kyis dbaṅ bskur ba źes bya ba źig byuṅ ste | rin po che’i mdzod bsam gyis mi khyab bo || de’i bu rdzus te skyes pa raṅ gi (5) gzi brjid kyis mṅon par grub pa dgu khri drug stoṅ yod do || de ci’i phyir źe na | saṅs rgyas kyi źiṅ de na bud med kyi miṅ yaṅ med do || śā ri’i bu de bźin gśegs pa de’i tshe’i tshad kyaṅ bskal pa stoṅ phrag brgya thub bo || de nas rgyal po lha thams cad kyis dbaṅ bskur bas bar gyi (6) bskal pa bźi bcur | bcom ldan ’das de la bsñen bkur daṅ rim gror byas te ñin gcig la ’god pa yaṅ ri rab bye ba stoṅ sñed kyi rin po che’i phuṅ po zad par ’gyur ba de lta bus bsñen bkur daṅ rim gro byas so || de nas rgyal po de bsod nams kyis brtan pas bu’i tshogs daṅ | (7) groṅ gi mi rnams daṅ | ’khor rnams daṅ bcas te bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || śā ri’i bu de’i tshe de’i dus na ’khor los sgyur ba’i rgyal po lha thams cad kyis dbaṅ bskur ba źes bya ba de gźan źig yin pa sñam du khod sems na de de ltar mi blta’o || (286b1) de ci’i phyir źe na | byaṅ chub sems dpa’ nam mkha’ mdzod de’i tshe de’i dus na stoṅ gsum gyi ’khor los sgyur ba’i rgyal po lha thams cad kyis dbaṅ bskur ba źes bya bar gyur to || de nas bcom ldan ’das la tshe daṅ ldan pa śā ri’i bus ’di skad ces gsol to || kye ma byaṅ chub sems (2) dpa’ nam mkha’ mdzod ’dis bsam gyis mi khyab pa’i go cha bgos te | bcom ldan ’das de srid nas theg pa la rab tu źugs pa ṅo mtshar to || bcom ldan ’das de ’dra ba’i spyod pas di ’dra ba’i chos kyi mthu chen po rñed par nus so || bcom ldan ’das kyis bka’ stsal pa | (3) śā ri’i bu byaṅ chub sems dpa’ nam mkha’ mdzod ’dis gaṅ gā’i kluṅ gi bye ma sñed kyi saṅs rgyas bcom ldan ’das rnams la rim gro daṅ bsti staṅ byas te byaṅ chub kyi sems yoṅs su sbyaṅs so || gaṅ gā’i kluṅ gi bye ma sñed kyi byaṅ chub kyi sems yoṅs su dag pas bsam pa (4) yoṅs su sbyaṅs te | gaṅ gā’i kluṅ gi bye ma sñed kyi bsam pa yoṅs su dag pas sbyor ba yoṅs su sbyaṅs | gaṅ gā’i kluṅ gi bye ma sñed kyi sbyor ba yoṅs su dag pas lhag pa’i bsam pa yoṅs su sbyaṅs | gaṅ gā’i kluṅ gi bye ma sñed kyi lhag pa’i bsam pa yoṅs su dag pas sbyin (5) pa’i pha rol tu phyin pa yoṅs su sbyaṅs | gaṅ gā’i kluṅ gi bye ma sñed kyi sbyin pa’i pha rol tu phyin pa yoṅ su dag pas tshul khrims khyi pha rol tu phyin pa yoṅs su sbyaṅ | gaṅ gā’i kluṅ gi bye ma sñed kyi tshul khrims kyi pha rol tu phyin pa yoṅs su dag pas bzod pa’i pha rol tu phyin pa yoṅs su (6) sbyaṅs | gaṅ gā’i kluṅ gi bye ma sñed kyi bzod pa’i pha rol tu phyin pa yoṅs su dag pas brtson ’grus kyi pha rol tu phyin pa yoṅs su sbyaṅs | gaṅ gā’i kluṅ gi bye ma sñed kyi brtson ’grus kyi pha rol tu phyin pa yoṅs su dag pas bsam gtan gyi pha rol tu phyin pa yoṅs su sbyaṅs | gaṅ gā’i (7) kluṅ gi bye ma sñed kyi bsam gtan gyi pha rol tu phyin pa yoṅs su dag pas śes rab kyi pha rol tu phyin pa yoṅs su sbyaṅs | gaṅ gā’i kluṅ gi bye ma sñed kyi śes rab kyi pha rol tu phyin pa yoṅs su dag pas thabs kyi pha rol tu phyin pa yoṅs su sbyaṅs | gaṅ gā’i kluṅ gi bye ma sñed kyi thabs kyi pha rol tu (287a1) phyin pa yoṅs su dag pas sems can thams cad la khoṅ khro ba med pa’i sems daṅ | thogs pa med pa’i ’od zer yoṅs su sbyaṅs | gaṅ gā’i kluṅ gi bye ma sñed kyi sems can thams cad la khoṅ khro ba med pa’i sems daṅ | thogs pa med pa’i ’od zer yoṅs su dag (2) pas byams pa chen po yoṅs su sbyaṅs pa nas | sñiṅ rje chen po daṅ | dga’ ba chen po daṅ | btaṅ sñoms chen po daṅ | mṅon par śes pa chen po’i ye śes kyi bar du yoṅs su sbyaṅs so || de bźin du lus yoṅs su dag pa daṅ | ṅag yoṅs su dag pa daṅ | sems (3) yoṅs su dag pa ste | gaṅ gā’i kluṅ gi bye ma sñed kyi sems yoṅs su dag pas skyes bu chen po’i mtshan gcig yoṅs su sbyaṅs so || de bźin du sbyar te | skyes bu chen po’i mtshan sum cu rtsa gñis thams cad nas | skyes bu chen po’i mtshan thams cad yoṅs su dag pas dge ba’i (4) rtsa ba’i bar du des | gaṅ gā’i kluṅ gi bye ma sñed las ’das pa’i dge ba’i rtsa ba rnams yoṅs su dag pas nam mkha’ mdzod ’di yoṅs su dag par byaṅ chub sems dpa’ nam mkha’ mdzod ’dis yoṅs su sbyaṅs so || śā ri’i bu byaṅ chub sems dpa’ nam mkha’ mdzod ’dis nam mkha’ (5) las byaṅ chub sems dpa’i spyod pa thams cad ston te | śā ri’i bu ji ltar nam mkha’ la zad pa med pa de bźin du rigs kyi bu ’di’i smon lam daṅ spyod pa thams cad yoṅs su dag pas gaṅ la yaṅ zad pa med do || des na ’di nam mkha’ mdzod ces bya’o || bstan pa ’di bśad pa na byaṅ (6) chub sems dpa’ khri loṅs spyod mi zad pa daṅ | lag na rin po che daṅ | nam mkha’ mdzod kyi smon lam yoṅs su bskaṅ ba’i bzod pa skyes so ||

Dharmarāja

Then, the bodhisatva, Dharmarāja by name, addressed himself to the bodhisatva Gaganagañja: “Son of good family, let me listen to the treasury of hearing the dharma (dharmaśravaṇa) from open space.” Gaganagañja said: “If you conceive the concept of this open space as your teacher (śāstṛsaṃjñā), with respect and reverence (sagauravasapratīśa), son of good family, then you will listen to the treasury of hearing the dharma (dharmaśravaṇa).” The bodhisatva Dharmarāja and the whole congregation, having joined the palms of their hands, paid homage to open space, and sat down. Then, by the magical presence of the bodhisatva Gaganagañja (gaganagañjādhiṣṭhāna), these verses resonated in open space:

. . . .

爾時會中復有菩薩名曰法王。白大虚空藏菩薩言。我願從空中聞妙法音。虚空藏言善男子汝極生恭敬。心住虚空作大師想。我當令汝聞妙法音。爾時法王菩薩。并諸大衆一心合掌。向空禮敬瞻仰而住。以虚空藏菩薩加持力故。即於空中出伽陀曰

de nas byaṅ chub sems dpa’ chos kyi rgyal po źes bya ba des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || (7) rigs kyi bu bdag cag gis nam mkha’ las chos bsgrags pa’i mdzod mñan to || nam mkha’ mdzod kyis smras pa | de’i phyir rigs kyi bu gus pa daṅ bcas śiṅ źe sa daṅ bcas par ’dug la | nam mkha’ ’di la ston par ’du śes skyed cig daṅ | chos mñan pa’i mdzod thos (287b1) so || de nas byaṅ chub sems dpa’ chos kyi rgyal po daṅ ’khor de dag thams cad thal mo sbyar nas nam mkha’ la phyag ’tshal te ’khod do || de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyi byin gyi rlabs kyis bar snaṅ las tshigs su bcad pa ’di dag byuṅ ṅo ||

123 There is a principle that minds and all dharmas are just like open space. Listen to my instruction of entering into the [principle,] step by step (krameṇa). 124 Just as there is no high or low in open space, so there is no superior or inferior in the nature of the dharma (dharmatā), then how could we pay respect something else [except for open space]? 125 Just as there is not any origination nor cessation perceived in open space, so there is no thought-construction (vikalpa) in all dharmas which are unborn. 126 Just as there is no decreasing or increasing perceived in open space, so all dharmas do not increase or decrease. 127 Just as there is no darkness or defilement, the nature of mind (cittaprakṛti) is luminous, thus it is undefiled. 128 Just as open space is not delighted even by the sunlight or moonlight, our thoughts are also not agitated by anything. 129 Just as open space is not damaged in the hail of spears and arrows, so the Son of the Victorious One (jinaputra) is not afflicted by any suffering coming from all directions. 130 Just as the open space is not delighted by the rain of ambrosia (amṛtavarṣa), the bodhisatva is not pleased with any gain or honour (lābhasatkāra). 131 Just as the open space never makes discriminative construction on praise or blame, so the bodhisatva is stable and unwavering in pleasure and suffering (sukhaduḥka). 132 Just as the open space is never shaken while the whole ground is shaking, just so the bodhisatva is never agitated while this world is shaking. 133 Just as the open space is not burnt even when the fire breaks out at the end of the aeon (kalpoddāha), so the bodhisatva is stable and is not burnt by any vice (kleśa). 134 Just as the open space remains without birth or death, so all dharmas remains in the absolute reality (dharmadhātu) without going or coming. 135 Just as all manifestations of forms (rūpāvabhāsa) appear in open space, so all manifestations of dharmas (dharmāvabhāsa) appear in the absolute reality (dharmadhātu). 136 Due to the absence of distinguishing marks and form, the open space cannot be seen. When you understand the nature of thoughts in this way, it will be like the open space. 137 The open space is only a name (nāmamātra), without color and form (varṇasaṃsthāna), in the same way, thought, mind, and consciousness (cittamanovijñāna) are illustrated (paridīpita) by name. 138 Just as the open space is boundless and ungraspable (agrāhya) everywhere, the great power of insight (prajñāmahānubhāva) is the same as the sameness of open space (gaganasamasadṛśa). 139 Just as a bird flying in the sky does not leave any trace, one who practices for awakening does not have any distinguishing mark (nimitta) in their behaviour. 140 Just as, the body is originally the same as open space, so the essential nature of the parts of personality (skandhasvabhāva) is the same as open space. 141 It is said that the four elements (caturdhātu) are the same as open space, in the same way, even in the fire at the end of the aeon (kalpoddāha), these elements are still same as the open space. 142 Just as the open space cannot be filled up with even all beings, so the series of thoughts (cittasaṃtāna) also cannot be filled up with all objects of sense (sarvaviṣaya). 143 The great words with the lion’s roar (siṃhanāda), the words given by the protector of the world (lokanātha), and the supermundane insight (lokottaraprajñā), you should find satisfaction in these teachings. 144 Just as the end of the open space cannot be perceived because it is too extensive (vipula), just so the teachings of the buddha also cannot be attained. 145 All dharmas are the buddha. He who knows this truth will not destroy existence nor remain in existence. 146 The wise, discerning existence and non-existence (bhāvābhāva), remain in the limit of reality (bhūtakoṭi), but never take the view of existence or non-existence. 147 Even though emptiness (śūnyatā) is proclaimed by sound (śabda), but emptiness is not in the sound. It is beyond sound and inexpressible, thus it is called ‘emptiness.’ 148 Even though all buddhas teach emptiness (śūnyatā), it is inexpressible. That is called emptiness, thus its meaning (artha) is also inexpressible. 149 By using metaphors such as illusion, mirage, dream, reflection, echo, etc. (māyāmarīcisvapnapratibhāsapratiśrutkādi), the leaders (nāyaka) teach the dharma. 150 In order to lead many beings, metaphors are taught. In this peaceful dharmas, there is no obstacle (pratipakṣa) perceived. 151 Even though all dharmas are without essential character (alakṣaṇa), it is taught by its essential character. Something characterized or something not characterized (lakṣyālakṣya), anything does not exist in the the absolute reality (dharmadhātu). 152 What to be characterized (lakṣya) has the character of open space (gaganalakṣaṇa), and the character of open space is not found. Those who fully understand this principle are the bodhisatvas. 153 He, who is not attached nor bound even to the smallest thing, who is without activity (aprapañca), and who is free from discursive thinking (niḥprapañca), is called the bodhisatva. 154 He who is not separated from living beings, who remains among living beings, and who understand the nature of living beings (satvasvabhāva) is called the bodhisatva. 155 Having heard that living beings are originally extinguished, not being afraid of that, such is the armor (saṃnāha) of heroes, the entrance of awakening. 156 Even if a magician, after having created many creatures, killed them all, there was no killing; the essential character of living beings is exactly like that. 157 The natures of illusion, living beings, extinction, and the buddha (māyāsatvanirvāṇabuddha) have one essence, and he understands the own nature is the absence of the nature. 158 The bodhisatva Gaganagañja has attained the imperishable treasury (akṣayagañja) from the open space, thus this treasury will not be exhausted, even while satisfying all living beings. 159 Since the stream (nadī) of immeasurable merits (puṇya) purifies this treasury, in the imperishability of all dharmas, you should see the true state of all dharmas (dharmāṇāṃ dharmatā). 160 If you understand that all dharmas have arisen from causes, their treasury will be inexhaustible, and the treasury of the dharma (dharmagañja) will be inconceivable. 161 The protector of the world (lokanātha) has taught the inexhaustibility (akṣayatā) of these four dharmas, to wit, living beings (satva), open space (gagana), the thought of awakening (bodhicitta), and the dharma of the Buddha (buddhadharma). 162 If those were material things, those will be exhausted; but since those are not material things, those are inexhaustible, thus it is called ‘inexhaustible.’ 163 Since the dharma is momentary, even if the dharma is consumed, it would never be exhausted. There is nothing exhausted in that inexhaustibility, thus it is called ‘inexhaustibility (akṣayatā).’ 164 The bodhisatva, who understands this teaching of the dharma (dharmadeśanā), will attain awakening without any difficulty and enter into awakening.

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心意與諸法　皆如於虚空
我今説少分　汝等次第聽虚空無高故　下亦不可得
諸法亦如是　其性無高下虚空無有生　滅亦無所得
諸法亦如是　生滅不可得空中無損減　復無増益性
諸法如虚空　平等無増減空中無有暗　亦無於所染
心性亦如是　無暗亦無染譬如日月光　虚空無愛染
心亦同虚空　無愛亦無染譬如於虚空　鉾槊無傷損
菩薩觀衆苦　亦無憂懼心如空雨甘露　虚空無愛悦
菩薩於名利　不生染愛心毀譽空不動　苦樂心恒靜大地雖搖動　虚空性常住
菩薩於世法　遠離分別心如空火不燒　菩薩惑無染虚空離生滅　法界無去來衆色現於空　諸法依心住空無色非色　心性亦復然虚空唯假名　心意識如見如空無邊故　智者徳如斯猶空迹難成　菩提行無相虚空無前際　五蘊性亦然過現四大空　未來亦如是如劫燒空界　難滿諸有情
五欲流注心　難滿亦如是佛説大法句　離欲出世間教法廣無涯　如空無所得了知眞實法　不壞不住性知性即無性　正見住實際聲性空無有言説性亦然　法體本無言
無聲亦無説諸法如幻炎　夢影響皆空寂靜無比方　引導故爲喩法無相説相　能所相皆無菩薩了眞如　如空無所得無著無所有　無覺無戲論不度有情故　如性爲菩薩有情本涅槃　聞此不驚怖
被勇猛甲冑　名住菩提者猶如於幻師　害多幻化衆
實無有所害　所度生亦然幻化及有情　諸佛法亦爾
若悟同一性　無自性爲性虚空藏菩薩　得虚空庫藏
充足諸有情　此藏無窮盡無邊功徳聚　得此清淨藏
汝觀諸法性　其性無移動應知一切法　因縁和合生
由此無有窮　法藏難思故世尊常演説　四種法無盡
有情及虚空　菩提心佛法如諸世間物　可説有窮盡
無物無所盡　是故説無盡究竟滅盡法　盡法無所盡
無盡無不盡　是故説無盡若人聞此法　名菩薩覺悟
則知如是人　速住菩提道

nam mkha’ ’dra ba’i (2) yid rnams kyi || thams cad chos kyi tshul gaṅ yin ||
de la ’jug pa’i rab bstan gyis || khyed cag mthar gyis mñan par gyis || nam mkha’ la ni mtho ba med || dma’ ba’aṅ yod pa ma yin te ||
gaṅ gi chos ñid mtho dma’ med || de la ’dud pa ga la yod || nam mkha’ (3) la ni skye ba med || ’gog pa dag kyaṅ mi dmigs so ||
ma skyes pa yi chos rnams la || de la rnam par rtog pa med || nam mkha’ la ni bri ba med || gaṅ ba dag kyaṅ mi dmigs so ||
chos rnams gaṅ med bri med de || nam mkha’ daṅ ni mtshuṅs mñam mo || nam mkha’ la ni (4) mun pa med || de ni de yis sñon mi smoṅs³⁴ ||
sems kyi raṅ bźin ’od gsal bas || de pas nams kyaṅ sñon smoṅs med || ñi zla yi ni ’od zer gyis || nam mkha’ dga’ bar mi ’gyur te ||
nam mkha’ ’dra ba’i sems rnams kyaṅ || gaṅ la’aṅ dga’ bar ’gyur ba (5) med || mduṅ thuṅ rtse gñis ’bab pas kyaṅ || nam mkha’ la ni ñon moṅs med ||
de bźin sdug bsṅal sgo kun gyis || rgyal ba’i sras ni ñon mi moṅs || bdud rtsi dus kyi char pa yis || nam mkha’ la ni dga’ ’gyur med ||
rñed daṅ bsti staṅ thams cad kyis || (6) byaṅ chub sems dpa’ dga’ mi byed || bstod pa daṅ ni smad pa la || nam mkha’ yoṅs su mi rtog ste ||
de bźin bde daṅ sdug bsṅal la || byaṅ chub sems dpa’ brtan mi g-yo || sa dag g-yos par gyur kyaṅ ni || nam mkha’ nam yaṅ g-yo ba min ||
’jig (7) rten ’di dag g-yo ’khrug kyaṅ || byaṅ chub sems dpa’ ’khrug pa med || bsreg pa’i bskal pa ’byug ba na || ji ltar nam mkha’ mi ’tshig pa ||
de bźin ñon moṅs thams cad kyis || byaṅ chub sems dpa’ brtan mi gduṅ || skye ba med ciṅ ’dul ba’aṅ med || (288a1) ji ltar nam mkha’ gnas pa bźin ||
chos rnams ’gro med ’oṅ ba’aṅ med || chos kyi dbyiṅs la de dag gnas || gzugs su snaṅ ba ji sñed pa || nam mkha’ las ni thams cad ’byuṅ ||
chos su snaṅ ba ji sñed pa || de dag chos kyi dbyiṅs las ’byuṅ || mtshan (2) ma med ciṅ gzugs med pa || nam mkha’ bltar yod ma yin te ||
de ltar sems rnams rab śes na || nam mkha’ daṅ yaṅ mtshuṅs mñam mo || miṅ tsam pa ni nam mkha’ ste || de la kha dog dbyibs kyaṅ med ||
sems daṅ yid daṅ rnam śes kyaṅ || miṅ gis yoṅs su (3) bstan pa’o || ji ltar nam mkha’ mtha’ med ciṅ || thams cad du yaṅ gzuṅ du med ||
de bźin ye śes mthu chen yaṅ || nam mkha’ daṅ ni mñam źiṅ mtshuṅs || sems can nam mkhar ’gro mod kyi || de la ’gro ba’i rjes kyaṅ med ||
sems can byaṅ chub phyir spyod kyaṅ || (4) de ni spyod pa’i mtshan ma min || ji ltar sṅon gyi mtha’ yi lus || nam mkha’ daṅ ni mtshuṅs ’dra ba ||
de bźin phuṅ po’i ṅo bo ñid || nam mkha’ daṅ ni mñam źiṅ mtshuṅs || khams bźi dag kyaṅ ba nam mkha’ daṅ || mtshuṅs śiṅ ’dra bar rab tu gsuṅs ||
’di ltar sreg pa’i (5) bskal pa la’aṅ || nam mkha’ daṅ ni khams ’di mtshuṅs || ji ltar sems can thams cad kyis || nams kyaṅ yoṅs su gaṅ min nus ||
de bźin yul rnams kun gyis kyaṅ || sems kyi rgyud ni mi gaṅ ṅo || tshig chen seṅ ge’i sgra dag gis || ’jig rten mgon gyis gsuṅs (6) pa ni ||
’jig rten ’das pa’i śes rab gaṅ || de dag bstan pa ’di la ṅoms || ji ltar nam mkha’ rgya che bas || tha ma dmigs par mi ’gyur te ||
de bźin saṅs rgyas chos rnams kyaṅ || mtha’ ma dmigs par mi ’gyur ro || chos rnams thams cad saṅs rgyas so || (7) gaṅ gis yaṅ dag ñid śes na ||
de dag dṅos po mi ’jig ciṅ || dṅos po dag la’aṅ mi gnas so || dṅos daṅ dṅos med rnam śes śiṅ || yaṅ dag mtha’ la gaṅ gnas pa ||
dṅos po daṅ ni dṅos med pa || lta ba mkhas pas mi ’dzin to || stoṅ pa ñid ni sgra yis bsgrags || (288b1) sgra la stoṅ pa ñid med de ||
de ni sgra med brjod pa med || de phyir stoṅ pa ñid ces bya || saṅs rgyas kun gyis bśad kyaṅ ni || stoṅ pa ñid ni brjod du med ||
gaṅ de stoṅ źes bya ba yaṅ || de yi don ni brjod du med || sgyu ma smig rgyu rmi lam daṅ || mig yor daṅ ni brag ca (2) rnams ||
de la sogs pa bśad pa yis || ’dren pa rnams ni chos ston to || sems can rnams ni draṅ ba’i phyir || dpe rnams śin tu kun bstan te ||
rab tu źi ba’i chos rnams la || gñen po rnams ni mi dmigs so || mtshan ñid med pa’i chos kun kyaṅ || mtshan ñid du (3) ni rab tu bstan ||
mtshan gźi mtshan gźi med pa dag || chos kyi dbyiṅs la mi dmigs so || mtshan gźi nam mkha’i mtshan ñid de || nam mkha’aṅ mtshan ñid med pa yin ||
gaṅ gis tshul ’di rab rtogs pa || de dag byaṅ chub sems dpa’ yin || chags pa med (4) ciṅ bciṅs pa med || śin tu cuṅ zad med pa ste ||
spros med spros daṅ bral ba de || byaṅ chub sems dpa’ źes bya’o || sems can las ni ma grol ba || sems can la yaṅ mi gnas śiṅ ||
sems can raṅ bźin ye śes kyis || byaṅ chub sems dpa’ źes de bya || (5) sems can rab tu mya ṅan ’das || thos nas dṅaṅ bar mi byed de ||
gaṅ de byaṅ chub rab źugs pa || dpa’ po dag gi go cha ’di || sgyu ma byed pa’i sems can daṅ || maṅ du sprul nas der bsad kyaṅ ||
de la bsad pa gaṅ yaṅ med || sems can mtshan ñid de bźin no || (6) sgyu ma daṅ ni sems can daṅ || mya ṅan ’das daṅ saṅs rgyas kun ||
rnam pa kun du raṅ bźin gcig || raṅ bźin raṅ bźin med par rtogs || nam mkha’ las ni nam mkha’i mdzod || mi zad pa yi mdzod grub ste ||
sems can thams cad mgu byed ciṅ || mdzod de zad par mi (7) ’gyur ro || tshad med bsod nams chu bos ni || mdzod ’di rnam par sbyaṅs pa ste ||
chos rnams la yaṅ ’pho med par || chos rnams chos ñid blta bar bya || rgyu la rten te ’byuṅ ba yi || chos rnams thams cad rab śes na ||
de yi mdzod ni mi zad de || chos kyi mdzod ni bsam mi (289a1) khyab || chos bźi ’di dag mi zad par || ’jig rten mgon pos rab gsuṅs te ||
sems can nam mkha’ byaṅ chub sems || de bźin saṅs rgyas chos rnams so || de ste de dag rdzas yin na || de dag yoṅs su zad ’gyur gyi ||
de dag med pas mi zad ces || de pas (2) de ni mi zad gsuṅs || chos ni rab tu skad cig pa || zad pa chos ni mi zad de ||
mi zad de la zad pa med || de phyir mi zad pa śes bya || byaṅ chub sems dpa’ gaṅ źig gis || chos bstan ’di ni rab śes na ||
des ni byaṅ chub rñed mi dka’ || byaṅ chub phyir la yaṅ dag źugs ||

34. H: ñon mi moṅs

When this versified teaching was taught, one hundred thousand bodhisatvas attained the tolerance that all things are unborn (anutpattikadharmakṣānti), and twelve thousand sons of gods (devaputra) dwelling in the vault of the open space (gaganatala) generated the thought of incomparable complete awakening (anuttarasamyaksaṃbodhi).

. .

爾時大衆聞是伽陀已。即於會中有八千菩薩得無生法忍。一萬二千天子住虚空中。發於阿耨多羅三藐三菩提心

大集大虚空藏菩薩所問經卷第四

大集大虚空藏菩薩所問經卷第五
開府儀同三司特進試鴻臚卿肅國
公食邑三千戸賜紫贈司空謚大鑑
正號大廣智大興善寺三藏沙門
不空奉　　　　　　　　　詔譯

tshigs (3) su bcad pa bstan pa ’di byuṅ pa na | byaṅ chub sems dpa’ brgya stoṅ ni mi skye ba’i chos la bzod pa thob bo || lha’i bu nam mkha’i dkyil na ’khod pa khri ñis stoṅ ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do ||

Kutūhalajāta

At that time, the bodhisatva, the great being Kutūhalajāta came and sat down in this assembly, addressed himself to the Lord: “O Lord, thinking about where this sound [of the dharma (dharmaśabda)] is coming from (niścar-), I am absolutely astonished (āścaryaprāpta).” The Lord said: “Son of good family, you should ask the bodhisatva Gaganagañja, and he will answer to you.” The bodhisatva Kutūhalajāta said to the bodhisatva Gaganagañja: “Son of good family, I am absolutely astonished (kutūhalajāta), thinking about where this sound [of the dharma (dharmaśabda)] is coming from.” Gaganagañja said: “What do you think, son of good family (tat kiṃ manyase kulaputra)? Where is an echo (pratiśrutkā)coming from?” Kutūhalajāta said: “Son of good family, the sound of an echo comes from the sound uttered by another person (paraśabdavijñapti).” Gaganagañja said: “Son of good family, does an echo (pratiśrutkā) have body, thought, form, color, or shape (kāyacittarūpavarṇasaṃsthāna)? Kutūhalajāta said: “No, son of good family.” Gaganagañja said: “Quite so, son of good family. Just as an echo does not really exist (apariniṣpanna) and it is merely the perception of sounds (śabdasaṃprāpaṇa), in the same way, [the sound of the dharma coming from] open space does not really exist and it is also the perception of sounds.” Kutūhalajāta said: “Son of good family, who perceives this sound? where is this sound coming from?” Gaganagañja said: “Son of good family, the recognition of knowledge (jñānaprativijñapti) is incomprehensible. Even though we think that it is coming from this open space because of the reflection of our mind, it is neither going nor coming. The resonance of sound is just coming. Son of good family, you should examine its profoundness (gaṃbhīra) in the perspective of dependent origination (pratītyasamutpāda). Even though the result arises from the causes, the causes is not transferred to the attainment of fruits (phalodaya), but when there is no cause, there is no arising of result. That is to say, this dharma is produced as a result (phala) from causes and conditions (hetupratyaya), but even so there is no activity (āniṃjya) nor agent (kāraka) in them. Those who perceive things thus are beyond the fruition of causes (visāmagrī). Why is that? This is because the Lord said that understanding defilements (saṃkleśa) is purification (vyavadāna); suppressing defilements (saṃkleśasaṃghāta) is not purification as the essential character (svabhāvalakṣaṇa) of defilement is purification. In fact, both defilement and purification (saṃkleśavyavadāna) are just conventional expressions (saṃketapada). Defilement and purification (saṃkleśavyavadāna) are not apprehended within the limit of the ultimate truth (paramārthakoṭi). Since the limit of the ultimate truth is beyond limit (akoṭi), that which is beyond limit is the true limit (bhūtakoṭi). The true limit (bhūtakoṭi) is the limit of emptiness (śūnyatākoṭi). The the limit of emptiness (śūnyatākoṭi) is the limit of the self (ātmakoṭi). The limit of the self is the limit of all dharmas (sarvadharmakoṭi). Why is that? Concerning all dharmas, the limit of them, the limit of emptiness, and the limit of tranquility; being unattached to the gate into these three limits is attaining the unattached knowledge to any dharma. Then Śāriputra the Elder addressed himself to the bodhisatva Kutūhalajāta: “Son of good family, why are you called Kutūhalajāta?” Kutūhalajāta said: “Venerable Śāriputra, wherever you have wished and struggled for the dharma, have you wondered about it?” Śāriputra said: “Quite so, son of good family.” Kutūhalajāta said: “In the same way, Venerable Śāriputra, I have wished and struggled for all dharmas here and there, but I still wonder about when I can fulfill all the qualities of the buddha. That is why I am called Kutūhalajāta. I wonder about all practices of the bodhisatva (sarvabodhisatvacaryā) and the knowledge of entering into the thoughts and deeds of all living beings (sarvasatvacittacaritāpraveśajñāna). That is why I am called Kutūhalajāta. What I wonder about is without any knowledge or any entrance. That is way I called Kutūhalajāta. That on which I wonder about is without weak point (avatāra) concerning any vice (sarvakleśa) or any work of Māra (sarvamārakarma). That is why I am called Kutūhalajāta.” Then the Śāriputra the Elder addressed himself to the Lord: “O Lord, even though this name of good person proclaims and teaches all dharmas of the buddha, he is not attached to any dharma of the buddha. It is a wonderful to teach all dharmas of the buddha without any attachment.”

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爾時衆中。有菩薩名常希奇。從座而起白世尊言。未知此聲從何而出。佛言善男子。汝當問彼大虚空藏菩薩。當爲汝説。爾時常希奇菩薩。即白大虚空藏菩薩言。大士我今不知如此法聲從何而出。唯願仁者爲我説之。虚空藏菩薩言。善男子於意云何。彼谷中響從何而有。常希奇菩薩言。因於他聲之所顯出。虚空藏菩薩言。善男子彼之谷響爲是身耶爲是心耶爲是色耶爲是聲耶。可實有不。不也大士。響無自體因聲顯發豈有實耶。善男子響既不實因聲而有。如是虚空所出法聲亦復如是。 See the previous record 從不思議智之所顯。由心攝持自空而出故有流轉。非即流轉能顯其聲。善男子。汝觀因縁和合所作甚深之理。依因感果亦無因果性不流轉。而此二法無自性故無作者故。若知因縁不能感果。則了諸法本無和合。所以者何如世尊説。若知雜染是則清淨。不斷雜染亦自清淨。何以故。煩惱自性本清淨故。如此二法名施設句。所謂雜染及以清淨。依勝義際所建立故。勝義際中雜染清淨皆不可得。勝義際者名爲無際。即彼無際名爲實際。是實際即空際。是空際即我際。是我際即一切法際。若知一切法際空際寂靜際極寂靜際所有際門。則於一切諸法。無所取著獲無礙智。爾時舍利子。問常希奇菩薩言。善男子汝以何故名常希奇。答曰大徳舍利子我於一切法。常勤精進生希奇心。樂欲滿足而不能解。又於一切菩薩之行生希奇心。當願入於一切有情心行之智而不能解。願於一切煩惱魔業令不得便而不能解。是故於法常生希奇。由此因縁名常希奇。爾時長老舍利子白佛言。甚奇世尊。而此正士辯才如是明了。一切諸佛之法無所染著。所説之法亦不取著。

de nas ’khor de ñid du byaṅ chub sems dpa’ ltad mo can źes (4) bya ba ’dus par gyur te ’dug pa des | bcom ldan ’das la ’di skad ces gsol to | bcom ldan ’das sgra ’di ga las byuṅ sñam du bdag ṅo mtshar du gyur to || bcom ldan ’das kyis bka’ stsal pa | rigs kyi bu byaṅ chub sems dpa’ nam mkha’ mdzod la dris śig daṅ | ’dis (5) khyod la lan ldon no || de nas byaṅ chub sems dpa’ ltad mo can gyis byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu sgra ’di ga las byuṅ sñam du bdag ltad mor ’dzin par gyur to || nam mkha’ mdzod kyis smras pa | rigs kyi bu ’di ji sñam du sems (6) brag ca’i sgra ga las byuṅ | smras pa | rigs kyi bu pha rol gyi sgra’i rnam par rig byed las brag ca’i sgra ’byuṅ ṅo || smras pa | rigs kyi bu brag ca la lus sam | sems sam | gzugs sam | kha dog gam | dbyibs gaṅ yaṅ yod dam | smras pa | rigs kyi bu de ni (7) med do || smras po | rigs kyi bu de de bźin no || ji ltar brag ca yoṅs su ma grub kyaṅ sgra skad go bar byed pa de bźin du || nam mkha’ yoṅs su ma grub ste | sgra skad go bar byed par ’gyur ro || smras pa | rigs kyi bu sgra ’di go bar byed pa su | gaṅ nas dbyaṅs ’di ’byuṅ | smras pa | (289b1) rigs kyi bu ye śes kyi so sor rnam par rig pa bsam gyis mi khyab ste | kho bos yid kyi sems pas gaṅ bsams pa de bar snaṅ ’di las ’byuṅ yaṅ sems der ’gro ba yaṅ med | de ’dir ’oṅ ba yaṅ med mod kyi | sgra’i sgra brñan kyaṅ ’byuṅ ṅo || rigs kyi bu rten ciṅ ’brel bar (2) ’byuṅ ba ji tsam du zab pa la ltos || gaṅ rgyu las ’bras bu ’byuṅ yaṅ rgyu ’bras bu ’grub par mi ’pho la || rgyu med pa las kyaṅ ’bras bu ’byuṅ ba ma yin no || ’di lta ste || rgyu daṅ rkyen las ’bras bu mṅon par grub pa’i chos ’di gñi ga la yaṅ g-yo ba med ciṅ byed pa med do || gaṅ de lta bu’i (3) ’du śes pa de dag ni bral ba ste | de ci’i phyir źe na | bcom ldan ’das kyis kyaṅ gaṅ kun nas ñon moṅs pa | śes pa de ñid de’i rnam par byaṅ ba źes gsuṅs so || kun nas ñon moṅs pa bsal bas rnam par byaṅ ba ma yin te || gaṅ kun nas ñon moṅs pa’i ṅo bo ñid kyi mtshan ñid (4) de ni rnam par byaṅ ba’o || ’di lta ste | kun nas ñon moṅs pa daṅ | rnam par byaṅ pa źes bya ba ’di gñi ga yaṅ brda’i tshig go || don dam pa’i mtha’ la kun nas ñon moṅs pa daṅ rnam par byaṅ ba yaṅ dmigs su med do || don dam pa’i mtha’ ni mtha’ ma yin te | gaṅ ’di mtha’ (5) ma yin pa de ni yaṅ dag pa’i mtha’ źes bya’o || gaṅ yaṅ dag pa’i mtha’ de stoṅ pa ñid kyi mtha’o || gaṅ stoṅ pa ñid kyi mtha’ de bdag gi mtha’o || gaṅ bdag gi mtha’ de ni chos thams cad kyi mtha’o || de ci’i phyir źe na || chos thams cad ni de’i mtha’ | stoṅ pa ñid kyi mtha’ | (6) ñe bar źi ba’i mtha’ ste | gaṅ mtha’ de gsum gyi sgo la mi chags pa de ni chos thams cad la mi chags pa’i ye śes rñed do || de nas gnas brtan śā ri’i bus byaṅ chub sems dpa’ ltad mo can la ’di skad ces smras so || rigs kyi bu khyod ltad mo can źes miṅ sus btags | (7) smras pa | btsun pa śā ri’i bu khyod gaṅ daṅ gaṅ du chos la ’dun pa daṅ brtson pa de daṅ der ltad mor mi ’gyur ram | smras pa | rigs kyi bu de de bźin no || smras pa | btsun pa śā ri’i bu de bźin du kho bo chos thams cad la ’dun ciṅ brtson pa de daṅ der kho bos nam saṅs rgyas (290a1) kyi chos thams cad yoṅs su rdzogs par ’gyur sñam du ltad mo daṅ ldan te | de’i phyir kho bo ltad mo can źes bya’o || byaṅ chub sems dpa’i spyod pa thams cad la kho bo ltad mor gyur to || sems can thams cad kyi sems daṅ spyod pa la ’jug pa śes pa la kho bo ltad (2) mor gyur te || de’i phyir kho bo ltad mo can źes bya’o || gaṅ la kho bo ltad mor mi ’gyur ba’i ye śes de gaṅ yaṅ med | ’jug pa de gaṅ yaṅ med pas de’i phyir kho bo ltad mo can źes bya’o || gaṅ du kho bo ltad mor gyur ba der ñon moṅs pa thams cad daṅ bdud kyi las thams cad kyi (3) skabs med de de’i phyir na kho bo ltad mo can źes bya’o || de nas bcom ldan ’das la gnas brtan śā ri’i bus ’di skad ces gsol to || bcom ldan ’das skyes bu dam pa’i miṅ ’di ñid las saṅs rgyas kyi chos thams cad yoṅs su brjod de | saṅs rgyas kyi chos thams cad ston kyaṅ (4) gaṅ la ’aṅ mi chags te | chags pa ma mchis par saṅs rgyas kyi chos thams cad kyaṅ ston pa ni ṅo mtshar to ||

Ratnaśrī

Then the bodhisatva, Ratnaśrī by name, came and sat down in this assembly, said to the bodhisatva Gaganagañja: “With reference to the teaching of concentration (samādhiprakāśanam ārabhya), son of good family, may you elucidate (pratibhātu) what kind of concentration should be purified (samādhipariśodhana). Thus addressed (evam ukte), the bodhisatva Gaganagañja said this to the bodhisatva Ratnaśrī:

. . .

爾時會中有菩薩名寶吉祥。白大虚空藏菩薩言。善男子唯願爲我説三摩地。我當如説而修行之。時大虚空藏菩薩告寶吉祥菩薩言。

de nas ’khor de ñid du byaṅ chub sems dpa’ rin chen dpal źes bya ba ’dus par gyur te ’dug pa des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras (5) so || rigs kyi bu khyod kyis tiṅ ṅe ’dzin rab tu bstan pa las brtsams te | gaṅ ci ’dra bar tiṅ ṅe ’dzin yoṅs su sbyaṅ ba bya ba la spobs par gyis śig || de skad ces smras pa daṅ | byaṅ chub sems dpa’ nam mkha’ mdzod kyis byaṅ chub sems dpa’ rin chen dpal la ’di skad (6) ces smras so ||

Son of good family, the bodhisatvas attain the concentration called ‘Pure intention of going to the seat of awakening without interruption (bodhimaṇḍāvyāhatagatiśuddhāśayo nāma samādhiḥ)’; Son of good family, when the bodhisatvas attain the concentration called ‘Unobstructed rays of light to all beings (sarvasatvāpratihataraśmir nāma samādhiḥ),’ they will transcend all violence of others because of protecting self and other; [when the bodhisatvas attain] the concentration called ‘Stainless (vimalo nāma samādhiḥ),’ their thoughts will be purified; [when the bodhisatvas attain] the concentration called ‘The sun (vairocano nāma samādhiḥ),’ all good qualities (sarvakuśaladharma) will increase (vivṛdh-). [when the bodhisatvas attain] the concentration called ‘Virtue (kuśalo nāma samādhiḥ),’ there will be no impurity (anāvila); [when the bodhisatvas attain] the concentration called ‘The highest peak (abhyudayo nāma samādhiḥ),’ nobody can look at the crown of the head (anavalokitamūrdha); [when the bodhisatvas attain] the concentration called ‘Suppression (vikiraṇo nāma samādhiḥ),’ all vices (sarvakleśa) will be conquered; [when the bodhisatvas attain] the concentration called ‘Turning (āvarto nāma samādhiḥ),’ the way of right side (dakṣiṇa) will be fulfilled. [when the bodhisatvas attain] the concentration called ‘Returning,’ they will turn back from rationalistic heresy (hetudṛṣṭi); [when the bodhisatvas attain] the concentration called ‘Making joyous (nandako nāma samādhiḥ),’ they will be joyfully devoted to the delight of the dharma (dharmārāmaratirata); [when the bodhisatvas attain] the concentration called ‘Following the star (nakṣatrānugato nāma samādhiḥ)’ objects of generosity (dakṣiṇa) will be purified; [when the bodhisatvas attain] the concentration called ‘Strong power,’ their mind will never tremble; [when the bodhisatvas attain] the concentration called ‘Entering into the sameness as that which is the same (samasamatāpraveśo nāma samādhiḥ),’ they will have the equal attitude to all living beings (sarvasatvasamacitta); [when the bodhisatvas attain] the concentration called ‘Entering into activities (karmapraveśa),’ their actions (karma) will enter into maturation (vipāka); [when the bodhisatvas attain] the concentration called ‘Lion-flag (siṃhaketur nāma samādhiḥ),’ their fear and thrill will disappear; [when the bodhisatvas attain] the concentration called ‘Courageous mind (cittaśūro nāma samādhiḥ),’ all the Māra of vices (sarvakleśamāra) will be frightened; [when the bodhisatvas attain] the concentration called ‘White lotus flower (puṇḍarīko nāma samādhiḥ),’ they will be unsullied by the world; [when the bodhisatvas attain] the concentration called ‘Splendor of lotus (padmavyūho nāma samādhiḥ),’ their thoughts will be adorned; [when the bodhisatvas attain] the concentration called ‘Splendor of light (prabhāvyūho nāma samādhiḥ),’ all buddha-fields will appear. [when the bodhisatvas attain] the concentration called ‘Performing duties (kāryakaro nāma samādhiḥ),’ attachment (anunaya) and anger (pratigha) will be eliminated; [when the bodhisatvas attain] the concentration called ‘Ring on the top of a standard (dhvajāgrakeyūro nāma samādhiḥ),’ all qualities of the buddhas (sarvabuddhadharma) will appear. [when the bodhisatvas attain] the concentration called ‘Being endowed with shooting star (ulkā)’ they will overcome all habitual tendencies (sarvavāsana); [when the bodhisatvas attain] the concentration called ‘Sunshine (sūryapradīpo nāma samādhih),’ there will be no darkness (tamo’ndhakāra); [when the bodhisatvas attain] the concentration called ‘Turning of the sun (sūryāvarta),’ they will look at the thoughts of all living beings; [when the bodhisatvas attain] the concentration called ‘Source of good qualities (guṇākara),’ they will follow all teachings of good qualities; [when the bodhisatvas attain] the concentration called ‘Just like Nārāyāṇa,’ all opponents (sarvaparapravādin) will be vanquished. [when the bodhisatvas attain] the concentration called ‘Following all substantial excellence (sārānugata nāma samādhiḥ),’ their adamantine bodies will be unbreakable; [when the bodhisatvas attain] the concentration called ‘Being endowed with a core (sāravatī nāma samādhiḥ),’ all promises will be carried out (sarvapratijñottāraṇa); [when the bodhisatvas attain] the concentration called ‘Circle of diamond (vajramaṇḍalo nāma samādhiḥ),’ supernormal knowledges (abhijñā) will be never given up; [when the bodhisatvas attain] the concentration called ‘Vajra-essence (vajramaṇḍa nāma samādhiḥ),’ they will go to the essence of awakening (bodhimaṇḍa); [when the bodhisatvas attain] the concentration called ‘Like a diamond (vajropamo nāma samādhiḥ),’ they will understand all dharmas; [when the bodhisatvas attain] the concentration called ‘Being endowed with good conduct (cāritravatī nāma samādhiḥ),’ they will know the entrance into the thoughts and deeds of all living beings (sarvasatvacittacaritāpraveśajñāna); [when the bodhisatvas attain] concentration called ‘Upholding the earth (dharaṇīdharo nāma samādhiḥ),’ there will be no greed or hatred (lobhadveṣa); [when the bodhisatvas attain] the concentration called ‘Conquering the circle of Māras (māramaṇḍala),’ they will overcome the four Māras; [when the bodhisatvas attain] the concentration called ‘Disappearance of body,’ all forms will be destroyed [when the bodhisatvas attain] the concentration called ‘Unwinking (animiṣa)’ they will concentrate on one point (ekāgra); [when the bodhisatvas attain] the concentration called ‘Entering into appearance (ākārapraveśa),’ all objective supports (sarvālambana) will be purified; [when the bodhisatvas attain] the concentration called ‘Being free from depravity (araṇasamādhir nāma samādhiḥ),’ they will transcend all objective supports (sarvālambanasamātikrama); [when the bodhisatvas attain] the concentration called ‘Stainless wheel (vimalacakro nāma samādhiḥ),’ the wheel of religion (dharmacakra) will be purified; [when the bodhisatvas attain] the concentration called ‘Flash of lightening (vidyutprabhā nāma samādhiḥ),’ they will examine the destruction of a moment of thought (cittakṣaṇa); [when the bodhisatvas attain] the concentration called ‘Victory of proper accomplishment (sukṛtavijayo nāma samādhiḥ),’ all good qualities (sarvakuśaladharma) will be fulfilled; [when the bodhisatvas attain] the concentration called ‘Purification (viśodhano nāma samādhiḥ),’ all bad qualities (sarvākuśaladharma) will be eliminated; [when the bodhisatvas attain] the concentration called ‘Ornaments for body (kāyālaṃkāro nāma samādhiḥ),’ the characteristics of a great man and the marks of beauty (lakṣaṇānuvyañjana) will be fulfilled; [when the bodhisatvas attain] the concentration called ‘Ornaments for speech (vāgālaṃkāra),’ by the voice of Brahmā (brahmasvararuta), the thoughts of all beings (sarvasatvacitta) will be pleased; [when the bodhisatvas attain] the concentration called ‘Ornaments for thought (cittālaṃkāra),’ they will never give up their concentration; [when the bodhisatvas attain] the concentration called ‘Courageous (dhīra),’ they will be irreversible (avaivartika); [when the bodhisatvas attain] the concentration called ‘Giving equally (samadāna),’ there will be no discrimination of living beings; [when the bodhisatvas attain] the concentration called ‘Collection of morality (śīlasambhara),’ all vows (sarvapraṇidhāna) will be fulfilled; [when the bodhisatvas attain] the concentration called ‘Being armed with patience (kṣāntisaṃnāha),’ they will never care about their bodies or lives (kāyajīvita); [when the bodhisatvas attain] the concentration called ‘Firm vigour (dṛḍhavīryā),’ they will swiftly obtain supernormal knowledges (abhijñā); [when the bodhisatvas attain] the concentration called ‘Countless forms (apramanavikāra),’ they will be the master of Brahmā; [when the bodhisatvas attain] the concentration called ‘Being one who has nothing in particular (ākiṃcanya),’ the formless realm (ārūpyadhātu) will be purified; [when the bodhisatvas attain] the concentration called ‘Meru-flag (merudhvaja),’ they will surpass (abhibhū-) all other beings; [when the bodhisatvas attain] the concentration called ‘Light of Meru (merupradīpa),’ ten directions (daśadig) will be seen; [when the bodhisatvas attain] the concentration called ‘Torch of insight (prajñāpradīpo nāma samādhiḥ),’ all manifestations of obstruction or interruption (sarvāvaraṇavivaraṇaparyutthāna) will disappear; [when the bodhisatvas attain] the concentration called ‘Ocean-seal (sāgaramudrā nāma samādhiḥ),’ they will enter into all actions and duties (karmakārya); [when the bodhisatvas attain] the concentration called ‘Endless turning (anantāvarta),’ all extreme views (sarvāntadṛṣṭi) will be cut off; [when the bodhisatvas attain] the concentration called ‘Emptiness (śūnyatā nāma samādhiḥ),’ all objective supports and extreme views (sarvālambanāntadṛṣṭi) will be eliminated; [when the bodhisatvas attain] the concentration called ‘Absence of distinguishing marks (animitto nāma samādhiḥ),’ all through thought-constructions, imaginings and fictions (sarvakalpavikalpaparikalpa) will be eliminated; [when the bodhisatvas attain] the concentration called ‘Absence of wishful thinking (apraṇihito nāma samādhiḥ),’ all vows (sarvapraṇidhāna) will be fulfilled; [when the bodhisatvas attain] the concentration called ‘Absence of moving (aniñjyo nāma samādhiḥ),’ all wavering thoughts will be overcome; [when the bodhisatvas attain] the concentration called ‘Being endowed with voice,’ their eloquence (pratibhāna) will be unhindered; [when the bodhisatvas attain] the concentration called ‘Grasping all (saṃgraha),’ all learning (sarvaśruta) will be retained; [when the bodhisatvas attain] the concentration called ‘Purity of memory,’ they will seek for all the dharmas of the buddha by the infinite size of vessel (bhājana); [when the bodhisatvas attain] the concentration called ‘Imperishability (akṣayatā nāma samādhiḥ),’ all beings will be pleased; [when the bodhisatvas attain] the concentration called ‘Splendor of jewels (ratnavyūho nāma samādhiḥ),’ they will have jewels in their hands (ratnapāṇi); [when the bodhisatvas attain] the concentration called ‘Following,’ they will understand thoughts of all beings; [when the bodhisatvas attain] the concentration called ‘Entering into the state of existence (gatipraveśo nāma samādhiḥ),’ they will understand all state of existence; [when the bodhisatvas attain] the concentration called ‘Intelligence (matipraveśa),’ their thoughts and mind (cittamanas) will be purified; [when the bodhisatvas attain] the concentration called ‘Being endowed with cloud (meghavatī),’ the rain of the dharma (dharmavarṣa) will pour down according to their faith (adhimukti); [when the bodhisatvas attain] the concentration called ‘Recollection of the buddha (buddhānusmṛtir nāma samādhiḥ),’ they will obtain the dharma of ambrosia (amṛtadharma); [when the bodhisatvas attain] the concentration called ‘Recollection of the dharma (dharmānusmṛtir nāma samādhiḥ),’ the dharma that is free from attachment will be understood; [when the bodhisatvas attain] the concentration called ‘Recollection of the saṇgha (saṃghānusmṛtir nāma samādhiḥ),’ they will never turn back from the dharma of the buddha; [when the bodhisatvas attain] the concentration called ‘Recollection of renunciation (tyāgānusmṛtir nāma samādhiḥ),’ they will give away all material things (sarvopadhi); [when the bodhisatvas attain] the concentration called ‘Recollection of morality (śīlānusmṛtir nāma samādhiḥ),’ they will be established in the root of the qualities of all the buddhas (sarvabuddhadharmamūla); [when the bodhisatvas attain] the concentration called ‘Recollection of gods (devānusmṛtir nāma samādhiḥ),’ they will be irreproachable (anavadya) in the pure dharma; [when the bodhisatvas attain] the concentration called ‘Entering into the realm of the dharma (dharmadhātu nāma samādhiḥ),’ they will be united with all the dharmas (sarvadharmasamavasaraṇa); [when the bodhisatvas attain] the concentration called ‘Nature of the open space (gaganasvabhāva),’ they will be unattached to any dharma; [when the bodhisatvas attain] the concentration called ‘Absence of origination by its own nature (svabhāvānutpāda),’ the tolerance that all things are unborn (anutpattikadharmakṣānti) will be attained; [when the bodhisatvas attain] the concentration called ‘Understanding the attachment of continuity and the non-existence of continuity,’ they will be skilled in the knowledge of the analysis of all letters and words (sarvākṣarapadaprabhedajñānakauśalya); when the bodhisatvas attain the concentration called ‘Undefiled tranquility-seal (praśrabdhyamalamudrā nāma samādhiḥ),’ they will reach the incomparable complete awakening by insight that is connected with every moment (ekakṣaṇasamāyuktayā prajñayānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate).

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善男子有三摩地名爲菩薩清淨意樂。能除道障詣菩提故。有三摩地名一切有情無礙光明。謂與有情作照明故。有三摩地名護自他。超越一切他惱害故。有三摩地名爲無垢。能令獲得心清淨故。有三摩地名爲遍照。謂能増長諸善法故。有三摩地名爲端嚴。謂能獲得澄淨性故。有三摩地名爲高廣。謂能獲得無見頂故。有三摩地名爲遠離。謂能調伏諸煩惱故。有三摩地名爲迴旋。能右迴旋入眞道故。有三摩地名爲退轉。能轉外道邪因見故。有三摩地名爲作樂。遊諸法苑受快樂故。有三摩地名到究竟。殖清淨行到後地故。有三摩地名爲威徳。獲心自在無羸劣故。有三摩地名入平等。於諸有情心平等故。有三摩地名知作業。能隨所作知業果故。有三摩地名師子幢。能離怖畏身毛竪故。有三摩地名心勇健。能消一切煩惱魔故。有三摩地名芬陀利。於諸世間獲無染故。有三摩地名跛度摩。謂能獲得心莊嚴故。有三摩地名光莊嚴。能照一切諸佛刹故。有三摩地名善作業。謂能永害憎愛心故。有三摩地名幢莊嚴。謂能照耀諸佛法故。有三摩地名爲有炬。能照一切諸習氣故。有三摩地名爲日燈。能離一切諸黒暗故。有三摩地名爲日旋。能觀一切有情心故。有三摩地名功徳藏。諸功徳法隨順轉故。有三摩地名那羅延。能伏一切他論難故。有三摩地名爲堅固。能獲金剛不壞身故。有三摩地名爲具堅。能超一切世間慧故。有三摩地名曼荼羅。能獲不退諸神通故。有三摩地名金剛場。謂能往詣菩提場故。有三摩地名金剛喩。善能穿鑿諸漏法故。有三摩地名爲具行。能知有情諸心行故。有三摩地名爲治地。能令遠離愛欲過故。有三摩地名爲摧壞。能令摧壞四魔怨故。有三摩地名日觀身。能觀一切色身相故。有三摩地名爲不眴。能令專注一境性故。有三摩地名入虚空。能淨一切精進心故。有三摩地名爲無諍。能超一切所縁境故。有三摩地名無垢輪。能轉清淨妙法輪故。有三摩地名爲電光。能觀察心刹那壞故。有三摩地名善作勝縁。能速圓滿諸善法故。有三摩地名爲能淨。能斷一切不善法故。有三摩地名身莊嚴。能滿大人相隨好故。有三摩地名語莊嚴。梵音説法令衆喜故。有三摩地名心莊嚴。令諸善法不失壞故。有三摩地名爲無畏。能得堅固不退轉故。有三摩地名爲等施。於諸有情無簡別故。有三摩地名戒積集。令一切願悉滿足故。有三摩地名忍甲冑。能於身命無顧惜故。有三摩地名精進堅固。能獲速疾諸神通故。有三摩地名無量藏。能令梵王所攝伏故。有三摩地名無所有。令無色界有堪能故。有三摩地名爲高幢。不爲有情所陵伏故。有三摩地名爲高燈。善能觀察於十方故。有三摩地名爲慧炬。能摧一切障蓋纒故。有三摩地名爲海印。能現種種所作業故。有三摩地名無量旋。能斷一切諸惡見故。有三摩地名爲空性。能離一切諸相見故。有三摩地名爲無相。能斷遍計諸分別故。有三摩地名爲無願。善能清淨諸願相故。有三摩地名爲不動。能害一切動意思故。有三摩地名具足音。能善獲得無礙辯故。有三摩地名爲遍持。能持一切所聞法故。有三摩地名爲淨念。能善受持諸佛法故。有三摩地名爲無盡。悉令有情生歡喜故。有三摩地名爲寶嚴。能令一切得寶手故。有三摩地名爲隨去。能隨有情獲心智故。有三摩地名知所趣。於有情趣令覺悟故。有三摩地名爲意入。能令心意皆清淨故。有三摩地名爲法雲。隨其勝解雨法雨故。有三摩地名爲念佛。能證甘露清淨法故。有三摩地名爲念法。能證離欲諸善法故。有三摩地名爲念僧。令於佛法不退轉故。有三摩地名爲念捨。令於資具悉能捨故。有三摩地名爲念戒。建立諸佛法根本故。有三摩地名爲念天。令於淨法無過失故。有三摩地名入法界。知一切法互相入故。有三摩地名虚空性。令一切法悉無礙故。有三摩地名無生性。能令獲得無生忍故。有三摩地名類不類。於文句差別以善巧智悉能持故。有三摩地名妙説無垢印菩薩。由得此三摩地。一刹那頃。能以慧證大菩提故。

rigs kyi bu byaṅ chub sems dpa’ rnams kyi tiṅ ṅe ’dzin byaṅ chub kyi sñiṅ po thogs pa med par ’gro ba bsam pa dag pa źes bya ba yod do || rigs kyi bu byaṅ chub sems dpa’ rnams kyi tiṅ ṅe ’dzin sems can thams cad la khoṅ khro ba med pa’i ’od zer ces bya ba (7) yod de | de bdag daṅ gźan bsruṅ ba’i phyir gźan gyi gnod pa thams cad las yaṅ dag par ’da’ bar ’gyur ro || dri ma med ces bya ba’i tiṅ ṅe ’dzin ni sems yoṅs su dag par ’gyur ro || rnam par snaṅ mdzad ces bya ba’i tiṅ ṅe ’dzin ni dge ba’i chos thams cad rnam par ’phel (290b1) bar ’gyur ro || dge ba źes bya ba’i tiṅ ṅe ’dzin ni rñog pa med par ’gyur ro || mṅon par ’phags pa źes bya ba’i tiṅ ṅe ’dzin ni spyi gtsug bltar mi mthoṅ bar ’gyur ro || rnam par sel ba źes bya ba’i tiṅ ṅe ’dzin ni ñon moṅs pa thams cad ’dul bar ’gyur ro || ’khyil ba źes (2) bya ba’i tiṅ ṅe ’dzin ni g-yas phyogs kyi lam yoṅs su rdzogs par ’gyur ro || zlog pa źes bya ba’i tiṅ ṅe ’dzin ni rgyu daṅ lta ba las rnam par zlog par ’gyur ro || dga’ byed ces bya ba’i tiṅ ṅe ’dzin ni chos kyi kun dga’ la dga’ źiṅ mos par ’gyur ro || skar ma’i rjes su soṅ ba źes bya (3) ba’i tiṅ ṅe ’dzin ni sbyin gnas yoṅs su dag par ’gyur ro || mthu drag po źes bya ba’i tiṅ ṅe ’dzin ni sems mi ’jum par ’gyur ro || mtshuṅs par mñam pa ñid la ’jug pa źes bya ba’i tiṅ ṅe ’dzin ni sems can thams cad la sems mñam par ’gyur ro || byed pa la ’jug pa źes bya (4) ba’i tiṅ ṅe ’dzin ni las rnam par smin pa la ’jug par ’gyur ro || seṅ ge’i tog ces bya ba’i tiṅ ṅe ’dzin ni ’jigs pa daṅ spu ziṅ źes byed pa med par ’gyur ro || sems dpa’ źes bya ba’i tiṅ ṅe ’din ni ñon moṅs pa’i bdud thams cad sgrag par ’gyur ro || pad ma dkar po źes (5) bya ba’i tiṅ ṅe ’dzin ni ’jig rten thams cad kyis mi gos par ’gyur ro || pad ma bkod pa źes bya ba’i tiṅ ṅe ’dzin ni sems kyi rgyan du ’gyur ro || ’od bkod pa źes bya ba’i tiṅ ṅe ’dzin ni saṅs rgyas thams cad kyi źiṅ snaṅ bar ’gyur ro || bya ba byed pa źes bya ba’i tiṅ ṅe ’dzin ni rjes su (6) chags pa daṅ khoṅ khro ba spoṅ bar ’gyur ro || rgyal mtshan gyi rtse mo’i dpuṅ rgyan ces bya ba’i tiṅ ṅe ’dzin ni saṅs rgyas thams cad kyi chos la snaṅ bar ’gyur ro || skar mda’ ldan źes bya ba’i tiṅ ṅe dzin ni bag chags thams cad ’joms par ’gyur ro || ñi ma’i sgron ma źes bya ba’i tiṅ ṅe (7) ’dzin ni mun pa mun nag med par ’gyur ro || ñi ma ’khyil ba źes bya ba’i tiṅ ṅe ’dzin ni sems can thams cad kyi sems la rnam par lta bar ’gyur ro || yon tan gyi ’byuṅ gnas źes bya ba’i tiṅ ṅe ’dzin ni yon tan gyi chos thams cad kyi rjes su ’gro bar ’gyur ro || sred med kyi bu lta bu (291a1) źes bya ba’i tiṅ ṅe ’dzin ni pha rol rgol ba thams cad ’joms par ’gyur ro || sñiṅ po’i rjes su soṅ ba źes bya ba’i tiṅ ṅe ’dzin ni rdo rje’i lus mi phyed par ’gyur ro || sñiṅ po daṅ ldan pa źes bya ba’i tiṅ ṅe ’dzin ni dam bcas pa thams cad ñams ’og tu chud par ’gyur (2) ro || rdo rje’i dkyil ’khor źes bya ba’i tiṅ ṅe dzin ni mṅon par śes pa las mi ñams par ’gyur ro || rdo rje’i sñiṅ po źes bya ba’i tiṅ ṅe ’dzin ni byaṅ chub kyi sñiṅ por ’gro bar ’gyur ro || rdo rje lta bu źes bya ba’i tiṅ ṅe ’dzin ni chos thams cad rab tu rtogs par ’gyur ro || spyod pa daṅ (3) ldan pa źes bya ba’i tiṅ ṅe ’dzin ni sems can thams cad kyi sems daṅ spyod pa la ’jug pa’i ye śes su ’gyur ro || sa ’dzin ces bya ba’i tiṅ ṅe ’dzin ni chags pa daṅ źe sdaṅ med par ’gyur ro || bdud kyi dkyil ’khor ’joms pa źes bya ba’i tiṅ ṅe ’dzin ni bdud bźi las yaṅ dag (4) par ’da’ bar ’gyur ro || lus rnam par ’jig pa źes bya ba’i tiṅ ṅe ’dzin ni gzugs thams cad rnam par ’jig par ’gyur ro || mi ’dzums pa źes bya ba’i tiṅ ṅe ’dzin ni sems rtse gcig tu ’gyur ro || rnam pa la ’jug pa źes bya ba’i tiṅ ṅe ’dzin ni dmigs pa thams (5) cad yoṅs su dag par ’gyur ro || ñon moṅs pa med pa źes bya ba’i tiṅ ṅe dzin ni dmigs pa thams cad las yaṅ dag par ’da’ bar ’gyur ro || ’khor lo dri ma med pa źes bya ba’i tiṅ ṅe ’dzin ni chos kyi ’khor lo yoṅs su dag par ’gyur ro || glog ’od ces bya ba’i tiṅ ṅe (6) ’dzin ni sems kyi skad cig ’jig pa la rnam par lta bar ’gyur ro || legs par byas pas rnam par rgyal ba źes bya ba’i tiṅ ṅe ’dzin ni dge ba’i chos thams cad yoṅs su rdzogs par ’gyur ro || rnam par sbyoṅ ba źes bya ba’i tiṅ ṅe ’dzin ni mi dge ba’i chos thams cad spoṅ (7) bar ’gyur ro || lus kyi rgyan ces bya ba’i tiṅ ṅe ’dzin ni mtshan daṅ dpe byad bzaṅ po yoṅs su rdzogs par ’gyur ro || ṅag gi rgyan ces bya ba’i tiṅ ṅe ’dzin ni tshaṅs pa’i sgra skad bsgrags pas sems can thams cad kyi sems mgu bar ’gyur ro || sems kyi rgyan ces bya (291b1) ba’i tiṅ ṅe ’dzin tiṅ ṅe ’dzin las mi ñams par ’gyur ro || brtan pa źes bya ba’i tiṅ ṅe ’dzin ni phyir mi ldog par ’gyur ro || mtshuṅs par gtoṅ ba źes bya ba’i tiṅ ṅe ’dzin ni sems can tha dad pa med par ’gyur ro || tshul khrims bsags pa źes bya ba’i tiṅ ṅe ’dzin ni smon (2) lam thams cad yoṅs su rdzogs par ’gyur ro || bzod pa’i go bgos pa źes bya ba’i tiṅ ṅe ’dzin ni lus daṅ srog la mi lta par ’gyur ro || brtson ’grus brtan pa źes bya ba’i tiṅ ṅe ’dzin ni mṅon par śes pa myur bar ’gyur ro || tshad med pa’i rnam pa źes bya ba’i tiṅ ṅe (3) ’dzin ni tshaṅs pa la dbaṅ byed par ’gyur ro || ci yaṅ med pa źes bya ba’i thiṅ ṅe ’dzin ni gzugs med pa’i khams yoṅs su sbyoṅ bar ’gyur ro || lhun po’i rgyal mtshan źes bya ba’i tiṅ ṅe ’dzin ni sems can thams cad zil gyis gnon par ’gyur ro || lhun po’i sgron ma źes (4) bya ba’i tiṅ ṅe ’dzin ni phyogs bcur rnam par lta bar ’gyur ro || śes rab kyi skar mda’ źes bya ba’i tiṅ ṅe ’dzin ni sgrib pa daṅ | chod pa daṅ | kun nas ldaṅ ba thams cad rnam par sel bar ’gyur ro || rgya mtsho’i phyag rgya źes bya ba’i tiṅ ṅe ’dzin ni las daṅ bya ba sna tshogs la ’jug (5) par ’gyur ro || mtha’ yas ’khyil ba źes bya ba’i tiṅ ṅe ’dzin ni lta ba thams cad yoṅs su gcod par ’gyur ro || stoṅ pa ñid ces bya ba’i tiṅ ṅe ’dzin ni dmigs pa daṅ lta ba thams cad spoṅ bar ’gyur ro || mtshan ma med pa źes bya ba’i tiṅ ṅe ’dzin ni rtog pa daṅ | rnam par rtog pa daṅ | (6) yoṅs su rtog pa thams cad spoṅ bar ’gyur ro || smon pa med pa źes bya ba’i tiṅ ṅe ’dzin ni smon lam thams cad yoṅs su rdzogs par ’gyur ro || mi g-yo ba źes bya ba’i tiṅ ṅe ’dzin ni g-yo ba daṅ sems pa thams cad ’joms par ’gyur ro || sgra daṅ ldan pa źes bya ba’i tiṅ ṅe ’dzin ni (7) spobs pa thogs pa med par ’gyur ro || kun ’dzin pa źes bya ba’i tiṅ ṅe ’dzin ni thos pa thams cad ’dzin par ’gyur ro || dran pa rnam par dag pa źes bya ba’i tiṅ ṅe ’dzin ni tshad med pa’i snod kyis saṅs rgyas kyi chos thams cad tshol bar ’gyur ro || mi źad pa źes bya ba’i tiṅ ṅe ’dzin ni sems (292a1) can thams cad mgu bar ’gyur ro || rin chen bkod pa źes bya ba’i tiṅ ṅe ’dzin ni lag na rin po che rab tu rñed par ’gyur ro || rjes su ’gro ba źes bya ba’i tiṅ ṅe ’dzin ni sems thams cad kyi sems śes par ’gyur ro || ’gro ba la ’jug pa źes bya ba’i tiṅ ṅe ’dzin ni ’gro (2) pa thams cad rtogs par ’gyur ro || blo gros la ’jug pa źes bya ba’i tiṅ ṅe ’dzin ni sems daṅ yid rnam par dag par ’gyur ro || sprin daṅ ldan pa źes bya ba’i tiṅ ṅe ’dzin ni mos pa ji lta ba bźin du chos kyi char rab tu ’bebs par ’gyur ro || saṅs rgyas rjes su dran pa źes bya (3) ba’i tiṅ ṅe ’dzin ni bdud rtsi’i chos rñed par ’gyur ro || chos rjes su dran pa źes bya ba’i tiṅ ṅe ’dzin ni ’dod chags daṅ bral ba’i chos mṅon sum du byed par ’gyur ro || dge ’dun rjes su dran pa źes bya ba’i tiṅ ṅe ’dzin ni saṅs rgyas kyi chos las mi ldog par ’gyur ro || gtoṅ ba (4) rjes su dran pa źes bya ba’i tiṅ ṅe ’dzin ni phuṅ po thams cad rab tu ’dor bar ’gyur ro || tshul khrims rje su su dran pa źes bya ba’i tiṅ ṅe ’dzin ni saṅs rgyas thams cad kyi chos kyi rtsa ba la rab tu ’god par ’gyur ro || lha rjes su dran pa źes bya ba’i tiṅ ṅes ’dzin ni rnam par dag pa’i chos (5) la kha na ma tho ba med par ’gyur ro || chos kyi dbyiṅs la ’jug pa źes bya ba’i tiṅ ṅe ’dzin ni chos thams cad la yaṅ dag par gźol bar ’gyur ro || nam mkha’i ṅo bo ñid ces bya ba’i tiṅ ṅe ’dzin ni chos thams cad la chags pa med par ’gyur ro || raṅ bźin gyis ma skyes pa źes (6) bya ba’i tiṅ ṅai ’dzin ni mi skye ba’i chos la bzod pa thob par ’gyur ro || rgyud chags pa daṅ rgyud ma yin pa’i rjes su rtogs pa źes bya ba’i tiṅ ṅe ’dzin ni yi ge thams cad daṅ tshig rab tu dbye ba śes pa la mkhas pa ’dzin par ’gyur ro || śin tu sbyaṅs pa dri ma med pa’i phyag rgya źes bya ba’i (7) tiṅ ṅe ’dzin ni tiṅ ṅe ’dzin gaṅ daṅ ldan na byaṅ chub sems dpa’ de sems skad cig gcig daṅ ldan pa’i śes rab kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya’o ||

Son of good family, there are eighty⁸ ways into those concentrations (samādhimukha), and again each of them has five hundred gates into concentrations; adding all of them together, those will be forty thousand concentrations, and thus those will be eighty thousand concentrations counting impurity and purification (saṃkleśavyavadāna); those will be eighty-four thousand concentrations of knowing the imperishability (akṣayatā) in the past, future, and present. As many as are concentrations, so many are ways into the dharma (dharmamukha), and so many are masses of religious teachings (dharmaskandha). Thus it is said that the Tathāgata explained eighty-four thousand masses of religious teachings (caturaśītidharmaskandhasahasra) for the sake of entering into the eighty-four thousand kinds of behaviour of living beings. This is, son of good family, the summary of the dharma (dharmoddāna) for all beings to know the entrance into the knowledge and practices of the buddha (buddhajñānapracārapraveśa). Since that which is entering into all knowledge of the buddha and all behaviour of living beings is immeasurable and inconceivable, even if your life were to last eight thousand aeons, it would not be easy to express. When this knowledge of the buddha was taught and those gates into concentrations were explained, sixteen thousand bodhisatvas attained the tolerance that all things are unborn (anutpattikadharmakṣānti), which is brought about through the knowledge and concentrations (samādhijñānābhinirhṛta). Eighty-four thousand sons of gods produced the thought of incomparable complete awakening (caturaśītisahasradevaputrā anuttarāyāṃ samyaksaṃbodhau cittāny utpādayanti). Then the Lord applauded the bodhisatva Gaganagañja (atha khalu bhagavān gaganagañjāya bodhisatvāya sādhukāram adāt): “Good man (satpuruṣa), the teaching of this gate into concentration (samādhimukha) was well spoken (subhāṣita) by you. Just as the dharmas are not dependent on others (aparapratyaya) because they are directly perceived by [the senses] of your body (kāyapratyakṣa), in the same way the knowledge of the tathāgata was elucidated - this complete teaching is good, very good.”

8. but actual number of samādhi here is eighty one.

. . . . . . . . . .

善男子如是八十三摩地門。一一皆有五百三摩地門。以爲眷屬合集算計。成於四萬三摩地門。清淨雜染。足爲八萬三摩地門。彼前後中際及無盡智。各有五百三摩地門。并清淨雜染。合成八萬四千三摩地門。乃至如是爾所三摩地。爲爾所法鄡馱南。復成如來八萬四千差別法蘊。由彼有情八萬四千心行別故。善男子根本鄡馱南。令諸有情入佛智行生警悟故。復次一切佛智。入一切有情心行。所説法藏。無量無邊不可思議。非百千劫之所能説。我今於此三摩地門略説少分。説此法時會中有一萬六千菩薩。於三摩地門證無生法忍。八萬四千人天發阿耨多羅三藐三菩提心。爾時世尊讃大虚空藏菩薩言。善哉善哉善男子。快説如是三摩地功徳法門。顯揚如來微妙勝智。而此法門汝身自證。不由他悟。

rigs kyi bu de dag ni tiṅ ṅe ’dzin gyi sgo brgyad cu ste | tiṅ ṅe ’dzin de re re la yaṅ ’khor (292b1) tiṅ ṅe ’dzin gyi sgo lṅa brgya lṅa brgya yod do || de dag thams cad bsdoms na tiṅ ṅe ’dzin bźi khrir ’gyur te | de dag ni kun nas ñon moṅs pa daṅ | rnam par byaṅ bas tiṅ ṅe ’dzin brgyad khrir ’gyur ro || de dag sṅon gyi mtha’ daṅ | phyi ma’i mtha’ daṅ | da ltar byuṅ ba mi zad pa’i (2) ye śes kyi tiṅ ṅe ’dzin brgyad khri bźi stoṅ du ’gyur ro || tiṅ ṅe ’dzin ji sñed pa chos kyi sgo mo yaṅ de sñed | chos kyi phuṅ po yaṅ de sñed de | de’i phyir sems can gyi spyod pa brgyad khri bźi stoṅ la rab tu ’jug pa’i phyir chos kyi phuṅ po brgyad khri bźi stoṅ de bźin gśegs pas bśad (3) ces bya’o || rigs kyi bu ’di ni saṅs rgyas kyi ye śes daṅ spyod pa la ’jug pa sems can rnams śes par bya ba’i phyir chos kyi mdo’o || gaṅ saṅs rgyas kyi ye śes mtha’ dag daṅ | sems can gyi spyod pa mtha’ dag la ’jug pa de ni tshad med bsam gyis mi khyab ste | bskal (4) pa brgyad stoṅ gi mthar ’dug kyaṅ bśad par sla ba ma yin no || saṅs rgyas kyi ye śes ’di yoṅs su bstan śiṅ tiṅ ṅe ’dzin gyi sgo ’di dag bśad pa na | byaṅ chub sems dpa’ khri drug stoṅ ni tiṅ ṅe ’dzin daṅ | ye śes kyis mṅon par bsgrubs pa’i mi skye ba’i chos la bzod pa (5) thob par gyur to || lha’i bu brgyad khri bźi stoṅ ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so || de nas bcom ldan ’das kyis byaṅ chub sems dpa’ nam mkha’ mdzod la legs so źes bya ba byin te | skyes bu dam pa khyod kyis tiṅ ṅe ’dzin gyi sgo ’di bstan (6) pa ni legs par smras te | lus mṅon sum pas gźan gyi driṅ la mi ’jog pa’i chos rnams la ji lta ba bźin du de bźin du de bźin gśegs pa’i ye śes yoṅs su brjod pa ’di śin tu yoṅs su bstan pa ni legs so legs so ||

gaganagañjaparipṛcchā, volume 5 Then the bodhisatva Ratnaśrī addressed himself to the Lord: “O Lord, how did the bodhisatva Gaganagañja pour down the rain of all kinds of jewels (sarvaratnavarṣa) for the first time?” At these words, the Lord said this to the bodhisatva Ratnaśrī (evam ukte bhagavān ratnaśrīṃ bodhisatvam etad avocat): “Once, son of good family, long ago, countless aeons ago, long and very long before, at that time, the tathāgata Vimalaprabhānantaraśmirāja, worthy of offerings, the perfectly awakened one, perfect in wisdom and conduct, a sugata, a knower of the world, a charioteer of human beings to be tamed, unsurpassable, a teacher of gods and men, a buddha, a blessed one appeared in the aeon called Guṇaprabha, in the universe called Kāyabandhana (tena kālena tena samayena vimalaprabhānantaraśmirājo nāma tathāgato ’rhan samyakṣaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devamanuṣyāṇāṃ buddho bhagavān kāyabandhane lokadhātau guṇaprabhe kalpe). That universe called Kāyabandhana was, son of good family, thriving, prosperous, safe, well-provided, filled with a great multitude of men (ṛddhaś ca sphītaś ca kṣemaś ca subhikṣaś cākīrṇabahujanamanuṣyaś ca), adorned with seven precious jewels (saptaratnālaṃkṛta), peaceful and delightful, pleasant to touch like a soft cloth (kācilindika), displayed by the lotus of gold from the Jāmbū river (jāmbūnadapadma), decorated with all kinds of luminous jewels, patterned like a chess-board (aṣṭāpadanibaddha), and even like the palm of the hand (samapāṇitalajāta). Just like the enjoyment (bhoga) and entertainment (samudācāra) of the Paranirmitavaśavartin gods, all the people in that universe, staying in celestial palace (vimāna) and pavilions (kūṭāgāra), enjoyed food and drink (anannapāna) as they wished. Son of good family, there were the tathāgata Vimalaprabhānantaraśmirāja and sixty hundred billion bodhisatvas in his great congregation of bodhisatvas. Then at that time, son of good family, there was a universal king (cakravartirāja) called Puṇyālaṃkāra who possessed seven precious jewels (saptaratnasamanvāgata). His palace was built in the center of Jambūdvīpa, would be four yojanas to the four cardinal directions, was variegated and beautiful to behold, was made of seven precious jewels (saptaratnaparipūrṇa), and was well adorned with five hundred gardens (udyāna); he had eighty-four thousand wives, and all of them were famously beautiful; he had eighty four thousand sons, and all of them were possessed of the power of a champion (mahānagnabala) and courage (parākrama). Son of good family, there were two wives of the king Puṇyālaṃkāra, and their names are Śrītejā and Śrīprabhā. When the king Puṇyālaṃkāra entered into the garden called ‘Sukhavyūha’ and stayed with his wives, from their the treasuries of the two wives, two sons were miraculously born, who have perfected previous practices, fulfilled vows, entered into the thought of incomparable complete awakening, and their name was Siṃha and Siṃhavikrāntagāmin. Immediately after those two sons were born, in one voice they spoke the following verses to their father, the kind Puṇyālaṃkāra:

. . . . . . . . . . . . . .

爾時寶吉祥菩薩白佛言。世尊以何因縁。虚空藏菩薩於如來所。能從虚空雨於衆寶。佛告寶吉祥菩薩言。善男子我念過去無量不可數劫。爾時有佛出興於世。號無垢炎無量光王如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。世界名彌佉羅。劫名功徳光。善男子其彌佉羅世界。國土安樂人民熾盛。七寶爲地其平如掌。清淨柔軟猶若迦止栗多綿。行隨觸時受勝快樂。閻浮檀金以覆其上。種種諸寶而爲嚴飾。界以八道寶樹行列。如他化天。隨所受用皆適其意。諸人天衆悉共居止宮殿樓閣。心念飮食隨意皆至。善男子彼無垢炎無量光王如來。有六十那由他菩薩摩訶薩衆。當於彼時。有轉輪聖王名曰福報莊嚴。七寶具足。其王國城如贍部洲所居宮殿。東西南北四方皆各四瑜繕那。間錯七寶以爲莊嚴。復有五百園苑嚴飾交映。善男子是福報莊嚴王。有八萬四千婇女端正殊妙。有四萬子皆悉端嚴。力勇無敵。有二寶女一名吉祥威。二名吉祥光。王與婇女及諸王子。前後圍遶。往詣於彼愛莊嚴園。遊觀歌舞而自娯樂。是二寶女各於懷中化生一子。端正無比色相光明。宿植善根成就願力。志求無上正等菩提。一名師子二名師子勇歩。適化生已即共同聲。向於父王説伽陀曰

’phags pa nam mkha’ mdzod kyis (7) źus pa | bam po lṅa pa | de na bcom ldan ’das la byaṅ chub sems dpa’ rin chen dpal gyis ’di skad ces gsol to || bcom ldan ’das de bźin gśegs pa gaṅ gi thad du byaṅ chub sems dpa’ nam mkha’ mdzod kyis thog mar nam mkha’ ’di las rin po che thams (293a1) cad kyi char rab tu phab | de skad ces gsol pa daṅ | bcom ldan ’das kyis byaṅ chub sems dpa’ rin chen dpal la ’di skad ces bka’ stsal to || rigs kyi bu sṅon byuṅ ba ’das pa’i dus na bskal pa bgraṅ ba las ’das pa’i pha rol gyi yaṅ ches pha rol tu gyur pa (2) de’i tshe de’i dus na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rig pa daṅ | źabs su ldan pa | bde bar gśegs pa ’jig rten mkhyen pa | skyes bu ’dul ba’i kha lo sgyur ba | bla na med pa | lha daṅ mi rnams kyi ston pa | saṅs rgyas (3) bcom ldan ’das dri ma med pa’i ’od mtha’ yas ’od zer gyi rgyal po źes bya ba skar gas źes bya ba’i ’jig rten gyi khams su yon tan gyi ’od ces bya ba’i bskal pa la ’jig rten du byuṅ ste | yaṅ rigs kyi bu ska rags źes bya ba’i ’jig rten gyi khams de yaṅ ’byor ba | bde ba | (4) lo legs pa | rgyas pa | skye bo maṅ po daṅ mis gaṅ ba | rin po che sna bdun gyis brgyan pa | ’jam źiṅ mñen pa | gos ka tsa li na di ka ltar reg na bde ba | ’dzam bu chu bo’i gser gyi pad ma bkram pa | rin po che gsal ba sna tshogs kyis rnam par smras pa | (5) mig maṅs ris su bres pa | lag mthil ltar mñam ste | ’jig rten gyi khams de ’di lta ste dper na gźan ’phrul dbaṅ byed kyi lha rnams kyi loṅs spyod daṅ | kun spyod pa ltar ’dug go || mi de dag thams cad kyaṅ gźal med khaṅ daṅ | khaṅ pa brtsegs pa na gnas (6) par gyur ciṅ bsam pas zas daṅ skom rab tu ’byor to || de yaṅ rigs kyi bu de bźin gśegs pa dri ma med pa’i ’od mtha’ yas ’od zer gyi rgyal po’i byaṅ chub sems dpa’ khrag khrig phrag drug cu’i byaṅ chub sems dpa’i dge ’dun chen po ’byuṅ ṅo || yaṅ rigs kyi bu de’i tshe de’i dus na (7) ’khor los sgyur ba’i rgyal po bsod nams kyis brgyan pa źes bya ba rin po che sna bdun daṅ ldan pa źig byuṅ ste | yaṅ rigs kyi bu rgyal po bsod nams kyis brgyan pa de’i khaṅ pa ’dzam bu’i gliṅ gi dbus su brtsigs par gyur te | śar phyogs su yaṅ dpag tshad bźi | nub phyogs (293b1) daṅ | lho phyogs daṅ | byaṅ phyogs su yaṅ dpag tshad bźi bźi pa bkra ba | blta na sdug pa | rin po che sna bdun las byas pa | skyed mos tshal lṅa brgyas rab tu brgyan pa’o || yaṅ rigs kyi bu rgyal po bsod nams kyis brgyan pa’i btsun mo brgyad khri bźi stoṅ yod de | thams (2) cad kyaṅ yul gyi bzaṅ mo śa stag go || khye’u brgyad khri bźi stoṅ yod de || thams cad kyaṅ tshan po che chen po’i stobs daṅ drag śul ’chaṅ ba śa stag go || yaṅ rigs kyi bu rgyal po bsod nams kyis brgyan pa la btsun mo rin po che gñis yod de || gcig gi miṅ ni dpal gyi gzi (3) brjid | gcig gi miṅ ni dpal gyi ’od do || rgyal po bsod nams kyis brgyan pa de | dga’ ba bkod pa źes bya ba’i skyed mos tshal du źugs te | btsun mo’i naṅ na ’dug pa’i tshe lha mo de gñis kyi baṅ ba nas khye’u gñis byuṅ ste | brdzus te skyes pa sṅon gyi sbyor ba phun (4) sum tshogs pa | smon lam rdzogs pa | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu mṅon par źugs pa ste | gcig gi miṅ ni seṅ ge śes bya | gcig gi miṅ ni seṅ ge’i rtsal gyis ’gro ba źes bya ste || de gñis byuṅ ma thag tu sgra skad daṅ dbyaṅs gcig tu pha (5) bsod nams kyis brgyan pa la tshigs su bcad pa ’di dag smras so ||

165 Virtue and non-virtue previously performed will never be gone, offerings to the tathāgata will never be gone, resolution for the thought of awakening will never be gone, and the attainments of the most excellent learning will never be gone. 166 Generosity, morality, vow (dānaśīlasaṃvara) will never be gone, the determination to be patient will never be gone, the application of vigour (vīryārambha) for the sake of gratefulness (kṛtajñatā) and making good actions (kuśalakarma) will never be gone. 167 The liberation of thoughts by one-pointed meditation (ekāgradhyāna), never forgetting the profound reflection (nidhyāna) and insight (prajñā), making actions through knowledge (jñānakarma) all the time - because of these undisturbed dharmas, it is not difficult to attain awakening. 168 One who is not sullied by vices, who is not established in womb (garbha), and who is miraculously born is unsullied just as a lotus does not get wet with water. 169 The victorious one in the east, the Vaidyarāja, the well-gone one (sugata) who has the highest knowledge that is unattached to the three times (tryadhvāsaṅgajñānapara), for the sake of learning his dharma (dharmakāma), we are coming from the nearness of Vimalaprabhā. 170 Just like the flower of the Udumbara, it is difficult to obtain the the coming of the tathāgata. In order to see and pay respect to him, father should go to the well-gone one. 171 Having heard this teaching, the king, together with his sons, wives, retinues and hundreds of thousands creatures, proceeded to the tathāgata.⁹ 172 Having made suitable offerings to him with flowers and perfume, they bowed down to his feet, circumambulated him, saluted him with their hands placed together, and then sat down before him. 173 Having bowed to the feet of the tathāgata, Siṃha and Siṃhavikrāntagāmin, the noble ones who are skilled in the meaning of the dharma (dharmārtha), uttered these verses: 174 Since you are the refuge, the protector, and the last resort (śaraṇaparāyaṇatrāṇakaraṇa), you has become the light for the blind in the world and are expert in knowing the thoughts and actions of living beings (satvāśayacaritakuśala). May you make them live in accordance with their faith (yathādhimukti). 175 This king longs for riches and happiness, is captivated by form, sound, and smell, never makes any offering, and does not even come to the nearness [of the tathāgata.] How could he hear the dharma? 176 O protector, by producing compassion, in order that all bings may listen to the highest path (agrayāna) and never turn away from it, please teach the most excellent way of awakening (bodhipatha). 177 The Lord, the protector, ascending to the height of eighty palm trees (tāla) in the open space, said to the king: “You should listen my highest dharma, and practice it. 178 Desire is impermanent and so is kingship (rājya). Life (jīva) is like a dew-drop on the grass (tṛṇāvaśyāyabindhūpama), and in the same way, the pleasure of passion is like a dream. Which wise man would produce joy in this? 179 Living beings are never satisfied because of desire, and thus again and again the thirst of desire is the cause. The fool who remain in the realm of objects (viṣaya) do not know how to be satisfied, and only those who are satisfied with insight (prajñā) are really satisfied. 180 Just as an illusion (māyā) is deceptive and essenceless, it is taught that the five parts of the personality (pañcaskandha) are as an illusion (māyā), these spheres (dhātu) are as a serpent-venom (āśīviṣa), the six sense organs (ṣaḍindriya) are as an empty city (śūnyagrāma). 181 Sons, wives, kingship, or even your kingdom is not your lasting friend when you are dying; the accumulation of disciplined sight, vow (saṃvara), and morality (śīla) are your friends who go to the other side [with you.] 182 When you see my perfect visual form (rūpa), qualities (guṇa), eloquence (pratibhāna), and supernatural knowledges (ṛddhi), if you want to be like that, you should produce this highest awakening. 183 Having heard this teaching, the elephant-king, together with seventy thousand koṭis of living beings, sons, wives, retinues, village people, produced the thought of awakening. 184 We will produce the supreme thought, take care of all beings, gladly do the supreme conduct of the bodhisatva, and become unsurpassed awakened ones.

9. The contents of verse nr. 171-173 appear to be fit for prose.

昔造善惡不敗忘　供養諸佛亦不失
純至不捨菩提心　堅持所聞不忘智調伏自守不失戒　忍辱軟和善防護
能報恩者造善業　能勤精進不失道善能專心定諸根　心能分別思惟慧
以智能造不濁業　以此淨法證菩提不爲煩惱所染著　善能分別諸義趣
是故能捨受胎形　化生清淨蓮華中我等從上醫王佛　聞此普光明如來
智慧無等叵思議　故來至此爲法故願共父王到佛所　禮拜供養大法王
諸佛世尊甚難値　亦如優曇波羅華王聞是語甚適意　時會大衆皆歡喜
百千萬種導從王　倶共發進向佛所到已瓔珞及雜華　塗香伎樂諸供具
供養圍遶七匝已　合掌敬禮在前立爾時師子師子進　頂禮兩足天人尊
以口嗚足而讃歎　言辭妙巧順法義世尊是舍依止護　爲世盲冥開大明
體衆心行到彼岸　隨所信樂能悦可今此大王恃王位　貪著色聲香味法
是故不來至佛所　失供養佛不聞法快哉世尊生大悲　願説無上菩提法
令此大王發道心　堅固不退於佛智佛踊八十多羅樹　處在虚空告王言
人王汝今至心聽　聞已如法而奉行五欲無常喩如夢　命喩草木如霜露
王及國邑如幻化　是故智者不足貪習行欲者無厭足　習欲渇愛更増心
習猶未足而命終　唯得聖智者乃足汝當善順觀己身　諸陰如幻不堅固
四大其猶如毒蛇　六情無實如空聚妻子珍寶及王位　臨命終時無隨者
唯戒及施不放逸　今世後世爲伴侶觀我神足力無畏　以諸相好莊嚴身
辭應弟子徒衆等　是故王宜發道心大王即時聞法已　妻子眷屬皆歡喜
七十六千億衆倶　皆發無上菩提心皆言我已發道心　誓度一切諸衆生
我等渉行爲衆生　成正覺已度脱之

昔造善惡皆不亡　供養如來亦不失
不捨菩提意樂故　堅固多聞亦不忘不失檀那及淨戒　忍辱柔和行成就
知恩報恩作善業　精勤不捨菩提願一心禪定得解脱　定與慧倶心不惑
能修智業常不動　是故速得證菩提滅諸煩惱而不染　由此不生胞胎藏
化生處在蓮花上　如蓮在水而無染東方有佛名醫王　我等自彼來求法
親近供養無垢佛　成就三世無礙智父王可共往佛所　奉事禮敬以修治
如來出世遇甚難　猶若優曇鉢華現王聞是語極歡喜　悉與妻子并侍從
一千倶胝諸眷屬　往詣於彼見如來慇懃致敬彼世尊　妙華塗香以供養
頭面禮足而右遶　合掌端身住佛前師子并及彼勇歩　亦復頂禮於佛足
禮佛足已伽他讃爲求正法利有情
願爲拔濟勝歸依　於世盲瞑作燈燭
妙達有情心意樂　隨彼勝解能開悟今我父王恃尊位　爲諸五欲之所纒
不往親近於如來　亦失供養及聞法善哉世尊生悲愍　願説最勝菩提道
咸令一切聞法已　皆得不退於佛乘時佛踊在虚空中　高於八十多羅樹
王今聽我最勝法　聞已如説而修行五欲無常命難保　身如朝露水上泡
欲樂如夢如嬉戲　誰有智者生貪著習欲之人無厭足　轉令熾盛増渇愛
愚夫隨境無休已　唯聖慧者能知足五蘊如幻而不堅　誑惑世間應善察
諸界如彼毒蛇類　六處喩若空村邑無王無國無妻子　助伴但有於無常
唯施戒定及精進　今世他世爲伴侶觀我神通威徳力　相好端嚴具辯才
汝樂來世如是業　應發無上菩提意福報大王聞法已　并與七十倶胝衆
妻子侍從諸眷屬　皆發無上菩提心咸言已發最勝心　悉願廣度衆生類
誓行殊勝菩提行　願得成佛世間尊

sṅon byas dge daṅ mi dge chud mi za || de bźin gśegs la mchod byas chud mi za ||
bsam pa byaṅ chub sems kyaṅ chud mi za || bsgrub pa gtsor byed thos pa chud mi za || sbyin daṅ dul daṅ sdom pa (6) chud mi za || bzod daṅ ṅes pa rnams kyaṅ chud mi za ||
byas pa gzo źiṅ dge ba’i las byas phyir || brtson ’grus brtsams pa de yaṅ chud mi zad || rtse gcig bsam gtan daṅ ni rnam thar sems || ṅes par rtogs daṅ śes rab sems mi ñams ||
ye śes las byas rtag tu (7) mi ’khrugs te || mi ’khrugs chos las byaṅ chub rñed mi dka’ || de ni ñon moṅs pa yis mi gos te || de ni slar yaṅ mṅal du mi gnas śiṅ ||
de ni pad ma’i sñiṅ por brdzus te skye || mi gos pa ni pad mchu las ltar || śar phyogs logs kyi rgyal ba sman pa’i rgyal || dus (294a1) gsum mi chags ye śes dam pa yi ||
bde gśegs dri med ’od kyi gan nas su || chos ’dod phyir ni de nas bdag cag ’oṅs || u dum bā ra’i me tog ji lta bar || de bźin gśegs pa ’byuṅ ba rñed par dkas ||
de la bsñen bkur bgyi daṅ blta slad du || (2) bde gśegs thad du yab kyaṅ bźud par bgyi || rgyal pos rjes su bstan pa ’di thos nas || bu daṅ btsun mo ’khor daṅ lhan cig tu ||
srog chags bye ba stoṅ gis yoṅs bskor te || rgyal ba de yi gan du ñe bar doṅ || me tog dri źim byug par bcas pa yis || de la (3) tshul daṅ ’dra ba’i mchod byas nas ||
źabs la phyag ’tshal rab tu bskor byas te || thal mo sbyar ba btud nas spyan sṅar ’dug || seṅ ge daṅ ni seṅ ge’i rtsal ’gro yaṅ || de bźin gśegs pa’i źabs la bzuṅ nas su ||
gtugs nas chos daṅ don ldan mkhas pa yi || (4) ’phags pa des ni tshigs bcad ’di dag smras || khyod ni skyabs daṅ mgon daṅ dpuṅ gñen te || ’jig rten loṅ ba rnams kyi sgron mar gyur ||
sems can rnams kyi bsam spyod gyur la mkhas || ji ltar mos pa de bźin gnas par mdzad || rgyal po ’di ni phyug ciṅ skyid (5) pas mos || gzugs daṅ sgra daṅ dri daṅ bcas pas bciṅs ||
nam yaṅ ston pa la ni mchod phyir yaṅ || ñe bar mi mchi chos lta ga la ñan || mgon po thugs rje rab tu skyed mdzod la || ji ltar de kun lhan cig thos nas su ||
theg pa mchog las ldog par mi ’gyur ba || byaṅ chub (6) lam mchog de ni legs par ston || bcom ldan mgon po ta la brgyad cu srid || nam mkhar ’phags bźugs mi dbaṅ de la gsuṅs ||
ṅa yi chos mchog rgyal po khyod ñon la || thos nas de la tshul bźin nan tan gyis || ’dod pa mi rtag de bźin rgyal srid srog || srog ni rtswa yi zil (7) pa’i thigs pa ’dra ||
brtse ba de bźin ’dod bde rmi lam ’dra || mkhas pa su źig ’di la dga’ ba skyed || sems can gaṅ yaṅ ’dod pas ṅoms med de || phyir yaṅ de bźin ’dod pa skom źiṅ rgyu ||
byis pa ṅoms mi śes śiṅ yul la gnas || śes rab gaṅ ṅoms de dag śin tu (294b1) ṅoms || sgyu ma slu źiṅ sñiṅ po med pa ltar || de bźin phuṅ po lṅa yaṅ sgyu ma ’dra ||
khams rnams ’di dag sbrul gdug bźin du bstan || dbaṅ po drug ni stoṅ pa’i groṅ daṅ ’dra || bu daṅ chuṅ ma rgyal srid yul ’khor yaṅ || ’chi bar gnas pa’i grogs su gyur pa med ||
spyan dul kun sdom (2) tshul khrims phuṅ po ni || de dag pha rol ’gro ba’i grogs yin no || ṅa yi gzugs daṅ yon tan spobs pa rdzogs || rdzu ’phrul dag kyaṅ ji ’dra rab ltos la ||
gal te ’di ’dra bar yaṅ ’gyur ’dod na || byaṅ chub dam pa ’di phyir sems skyed cig || rgyal po glaṅ po des ni chos thos nas || (3) srog chags bye ba stoṅ phrag bdun cu daṅ ||
sras daṅ btsun mo stobs bcas groṅ mi rnams || byaṅ chub dam pa ’di phyir sems bskyed de || bdag cag mchog gi sems ni bskyed par bgyi || sems can thams cad mgron du gñer bar bgyi ||
byaṅ chub spyod mchog yid ’oṅ spyod par bgyi || (4) ’gro ba bla med saṅs rgyas ’gyur bar bgyi ||

In that way, son of good family, the king Puṇyālaṃkāra, by all sorts of offerings (sukhopadhāna) and enjoyments (paribhoga) which were appropriate, beautiful and faultless, paid respect to the Lord and his disciples for eighty-four thousand years. Those two boys, Siṃha and Siṃhavikrāntagāmin, according to the teaching of the Lord, left ordinary household life behind and became renunciants (āgārād anagārikāṃ pravrajitaḥ).” After those became renunciants, twenty thousand princes also left ordinary household life and became renunciants. Then the monk Siṃha and Siṃhavikrāntagāmin vigorously applied themselves to the dharma that is the wings of awakening (bodhipakṣikadharma), austerity (saṃlekha), and practice in solitude, thereby they soon produced the five supernormal knowledges (pañcābhijñā utpāditāḥ). Having attained supernatural knowledges (abhijñā), the two explained the dharma by their own magical power (ṛddhibala) and the power of vows (praṇidhānabala) in all world-spheres (sarvalokadhātu), brought immeasurable and incalculable living beings to maturity, and established them in the incomparable complete awakening (anuttarasamyaksaṃbodhi). After eighty-four thousand years, son of good family, the king Puṇyālaṃkāra proceeded to the place where the tathāgata Vimalaprabhānantaraśmirāja stayed, and saw his two sons who became renunciants. Having thus seen, he produced a contemptuous attitude (paribhavacitta) about them, thinking: “While I have served the tathāgata through all sorts of offerings (sarvasukhopadhāna) for eighty four thousand years, what have they done?” Then, son of good family, the tathāgata Vimalaprabhānantaraśmirāja, having known the king Puṇyālaṃkāra’ thought, said this to Siṃhavikrāntagāmin: “By teaching the power of insight (prajñā), supernatural knowledges (abhijñā), merits (puṇya), and knowledges (jñāna), son of good family, make all the assembly happy, outshine (dhyāmīkṛta) all abodes of Māra (sarvamārabhavana), illuminate the way of awakening (bodhimārga), satisfy all living beings, defeat all opponents (parapravādin), light the lamp of the dharma (dharmolkā), purify all vices (sarvakleśa), and demonstrate the miraculous play of the bodhisatva (bodhisatvavikrīḍita)!” Then the bodhisatva Siṃhavikrāntagāmin gently touched the open space with his hand, and just then the world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu) was shaken in six ways. Again he gently touched the open space with his hand, and then the sound of music played by hundreds, thousands, millions, billions of musical instruments resonated in open space. Again he gently touched the open space with his hand, and then the rain of flowers which has wonderful smell and which are pleasant to touch like a soft cloth (kācilindika) poured down from open space. Again he gently touched the open space with his hand, and just then the rain of all sorts of jewels (ratna), enjoyments (bhoga), and entertainments (samudācāra) poured down from the open space. Just as the rain of all kinds of requisites (pariṣkāra) poured down on the world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu), just so the rain of food and drink poured down. Then the tathāgata Vimalaprabhānantaraśmirāja said this to the king Puṇyālaṃkāra: “With giving gifts, great king, how much amount of this rain of jewels is falling?” Puṇyālaṃkāra replied: “O Lord, this rain of jewels is not easy to illustrate because it is immeasurable.” The Lord said: “O great king, if this bodhisatva Siṃhavikrāntagāmin wishes, then, by the power of the knowledge of supernatural knowledges (abhijñājñānabala), such rain poured down on world-spheres as numerous as the grains of sand in the river Gaṅgā, and thus living beings in those world-spheres are satisfied according to their wishes. In this way, son of good family, when the rain of all kinds of jewels poured down from the open space, the gods of the earth (bhauma), filled with admiration, said that this bodhisatva is supposed to become the Gaganagañja. When such rain of all kinds of jewels poured down, just as the gods of the earth (bhauma) said, so the gods of the Cāturmahārājika heaven, the Trāyastriṃśa heaven, the Yāṃa heaven, the Tuṣita heaven, and the Nirmāṇarati heaven, filled with admiration, also said that this bodhisatva is supposed to become the Gaganagañja. Then the tathāgata Vimalaprabhānantaraśmirāja rejoiced (anumud-) in that name, and the buddhas as numerous as the grains of sand in the river Gaṅgā rejoiced in that name. Son of good family, the king Puṇyālaṃkāra, having seen the bodhisatva Siṃhavikrāntagāmin’s power of supernatural knowledges (abhijñā), merits (puṇya) and knowledges (jñāna), handed over the crown to his son called Jayamati. Then, with conviction, he left ordinary household life behind and became a renunciant (śraddhayā āgārād anagārikāṃ pravrajitaḥ), and thought: “Giving (dāna) is the attachment of thoughts (cittasaṃrakta), but becoming a renunciant (pravrajyā) is the purification of thoughts; giving is the hinderance of body and speech (kāyavāc), but becoming a renunciant is the purification of body and speech; giving is the great hinderance, but becoming a renunciant is eliminating all hinderances; giving is grass and leaves (tṛṇaparṇa), but becoming a renunciant is obtaining essence and fruit; giving is constructing what belongs to me (mama), grasping it, and possessing it, but becoming a renunciant is giving away all you grasp; giving is not moving away from the view that there is a permanent substance (satkāyadṛṣṭi), but becoming a renunciant is the purification of all views (sarvadṛṣṭi); giving is a practice like child’s play, but becoming a renunciant is the state of discipline, calmness, and docileness (ājāneya).’ Having this thought, he who became a renunciant carefully and vigorously practiced in solitude, and soon he produced the five supernormal knowledges (pañcābhijñā utpāditāḥ). Son of good family, [if you think that,] at that time, the king Puṇyālaṃkāra was a someone else, you should not think so (na khalu punar evaṃ draṣṭavyam). Why is that? It is the tathāgata Krakucchanda, who, during that time, was the universal king Puṇyālaṃkāra (tat kasmād dhetoḥ | krakucchandaḥ sa tathāgato tena kālena samayena puṇyālaṃkāro nāma rājābhūc cakravartī). The bodhisatva Gaganagañja was at that time the bodhisatva Siṃhavikrāntagāmin, and thus for the first time the rain of jewels (ratnavarṣa) poured down from open space. For incalculable and immeasurable hundreds, thousands, millions, billions of aeons, the rain of jewels has poured down from the open space since his supernormal knowledge (abhijñā) is imperishable. I was, son of good family, at that time the bodhisatva Siṃha, and the bodhisatva Maitreya was at that time the prince Jayamati who succeeded to the crown by the king Puṇyālaṃkāra. Whosoever is delighted and purified in this words (pravacana), son of good family, that one will be the basis of living beings who generate the root of good (kuśalamūla). All the living beings who produced the thought of the incomparable complete awakening (anuttarasamyaksaṃbodhi) never turn back (avaivartika) from the awakening. When these discourses on amazing history (itihāsaka) were taught, twelve thousand beings produced the thought of the incomparable complete awakening (anuttarasamyaksaṃbodhi).

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善男子時福報莊嚴王。從佛所聞是伽陀已。與其眷屬合掌恭敬。稽首作禮而白佛言。世尊唯願垂慈受我供養。爾時世尊心生憐愍即受其請。時福報莊嚴王即以種種衣服飮食臥具醫藥。皆是殊勝上妙珍異離過之財。於八萬四千歳以爲供養。時師子及師子勇歩。并餘二萬王子。發淨信心捨世榮位。於彼佛法出家爲道。 See the previous record 時王二子勤行精進。於菩提分法。修習不久獲五神通。以如意通力及知願力。能於一切諸佛世界施作佛事。廣爲有情説於妙法。令無量無數阿僧祇有情。安住阿耨多羅三藐三菩提心。善男子其福報莊嚴王。過八萬四千歳已。爲聞法故。往詣無垢炎無量光王如來所。見二童子出家修道窮自思惟是童子出家有何所獲。不知於我八萬四千歳中。以種種樂具供養功徳。善男子時無垢炎無量光如來知王心念。即告師子勇歩童子言。善男子汝應示現慧神通福神通力神通。暎蔽大衆所有威光并魔宮殿一切光明顯菩提相。令此大衆生希有心。得於正見降伏異論。然大法炬息諸煩惱。遊戲菩薩自在神通。爾時師子勇歩菩薩。即時擧手捫大虚空。三千世界六種震動。復更擧手捫摸虚空。即於空中而有百千倶胝天樂。不鼓自鳴其音和雅。復更擧手捫摸如前。即雨無量昔未聞見極妙天花。柔軟猶如迦止栗那綿。手觸之時受勝快樂。種種寶末香塗香。繒蓋幢幡衣服飮食。一切受用莊嚴資具。積滿三千大千世界。一切衆會得未曾有。 See the previous record 爾時無垢炎無量光王如來。告福報莊嚴王言。如是雨寶廣大惠施可得知其數量以不。王白佛言。世尊所雨寶施猶如虚空不可知量。佛言大王此師子勇歩菩薩。若以神通智慧之力。是刹那頃雨如是寶。遍於恒河沙數世界。一切有情隨意所取。皆得滿足悉令歡喜。善男子當爾之時。有地居天唱如是言。此菩薩於當來世。必得成就虚空庫藏。能隨有情心之所求。皆從空中雨如是寶。如是四大王衆天三十三天夜摩天。覩史多天樂變化天。他化自在天大梵王天。展轉相告悉皆如是」爾時無垢炎無量光王如來即便印可。如是當成虚空庫藏。作是言已恒沙諸佛。悉共發聲同時印可亦復如是。善男子彼福報莊嚴王。見師子勇歩菩薩神變如是。合掌向佛白言。世尊菩薩神通福徳之力。乃能如是不可思議。即立王子勝慧繼嗣爲王。自捨國位剃除鬒髮。於彼佛法出家爲道。既出家已作是思惟。所捨施者爲欲利益身口意故。夫出家者令身口意悉清淨故。 See the previous record 所捨施者爲濟闕乏。夫出家者無所闕乏。所捨施者得報危脆。夫出家者獲果堅實。所捨施者有我所攝。夫出家者無所攝受。所捨施者有於身見。夫出家者離一切見。所捨施者猶如嬰孩。歡喜遊戲而無所知。夫出家者寂靜智慧悉皆遍知。作是思惟已閑居寂靜。不生放逸勤加修道。其後未久獲五神通。善男子爾時福報莊嚴王者莫作異觀。即拘留孫如來是也。爾時師子菩薩者即我身是。師子勇歩菩薩者即大虚空藏菩薩是。是虚空藏菩薩。於無量百千倶胝那庾多劫。從虚空庫藏。常能雨寶無有休息。善男子爾時勝慧王子者。今慈氏菩薩是。善男子悦意清淨。宿植善根所聞法教。當知皆是有情依處。説此大虚空藏菩薩昔因縁時。有十二萬人。皆發阿耨多羅三藐三菩提心

rigs kyi bu de ltar rgyal po bsod nams kyis brgyan pa des bcom ldan ’das ’khor daṅ bcas pa la lo brgyad khri bźi stoṅ gi bar du ruṅ ba yid du ’oṅ ba kha na ma tho ba med pa’i bde ba’i yo byad daṅ yoṅs su loṅs spyod pa thams cad kyis rmi gro (5) byas so || khye’u seṅ ge daṅ | seṅ ge’i rtsal gyis ’gro ba de gñis bcom ldan ’das de’i bstan pa la khyim nas khyim med par rab tu byuṅ ṅo || de dag rab tu byuṅ bas rgyal bu phyi ma ñi khri yaṅ khyim nas khyim med par rab tu byuṅ ṅo || de nas seṅ ge daṅ | seṅ ge’i rtsal gyis ’gro ba’i dge (6) sloṅ byaṅ chub kyi phyogs kyi chos daṅ | yo byad bsñuṅs pa daṅ | dben par spyod pa la sbyor źiṅ brtson pas riṅ po ma lon par mṅon par śes pa lṅa ba skyed do || de dag mṅon par śes pa rñed pas ’jig rten gyi khams thams cad du raṅ gi rdzu ’phrul gyi stobs daṅ | smon lam gyi stobs (7) kyis chos bśad nas de gñis kyis sems can tshad med graṅs med pa yoṅs su mi smin par byas te | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub la rab tu bkod par gyur to || rigs kyi bu ’di ltar lo brgyad khri bźi stoṅ ’das nas rgyal po bsod nams kyis brgyan pa de | bcom (295a1) ldan ’das de bźin gśegs pa dri ma med pa’i ’od mtha’ yas ’od zer gyi rgyal po ga la ba der soṅ ba daṅ | des khye’u de gñis rab tu byuṅ bar mthoṅ ṅo || mthoṅ nas kyaṅ ṅas ni lo brgyad khri bźi stoṅ gi bar du de bźin gśegs pa la bde ba’i yo byad thams cad (2) kyis bsñen bkur byas na ’di gñis rab tu byuṅ nas | ṅas ma byas pa ci źig byas sñam du brñas pa’i sems skyes so || rigs kyi bu de nas yaṅ de bźin gśegs pa dri ma med pa’i ’od mtha’ yas ’od zer gyi rgyal pos | rgyal po bsod nams kyis brgyan pa de lta bur sems pa (3) mkhyen nas || byaṅ chub sems dpa’ seṅ ge’i rtsal gyis ’gro ba la ’di skad ces bka’ stsal to || rigs kyi bu khyod kyis śes rab daṅ | mṅon par śes pa daṅ | bsod nams daṅ | ye śes kyi stobs ston la ’khor thams cad dga’ bar gyis śig || bdud kyi gnas thams cad (4) mog mog por gyis śig || byas chub kyi lam ’bar bar gyis śig || sems can thams cad tshim par gyis śig || phas kyi rgol ba rnams tshar chod cig || chos kyi sgron ma ’bar bar gyis śig || ñon moṅs pa thams cad źi bar gyis śig || byaṅ chub sems dpa’i rnam par rol (5) pa’aṅ ston cig || de nas de’i tshe byaṅ chub sems dpa’ seṅ ge’i rtsal gyis ’gro bas de’i dus na nam mkha’ la lag pas byugs nas des nam mkha’ la lag pas byugs pa daṅ | stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams rnam pa drug tu rab tu g-yos so || des yaṅ nam mkha’ (6) la lag pas byugs pa daṅ | de nas de’i tshe bar snaṅ las sil sñan bye ba khrag khrig brgya stoṅ ma dkrol bar sgra byuṅ ṅo || des yaṅ nam mkha’ la lag pas byugs pa daṅ | de nas bar snaṅ las sṅon ma thos ma mthoṅ ba’i dri źi ma źiṅ ’jam pa ka tsa li na di ka ltar reg na bde ba’i me tog rnams (7) kyi char bab po || des yaṅ nam mkha’ la lag pas byugs pa daṅ | de nas de ma thag tu bar snaṅ las rin po thams cad kyi char rab tu mṅon par bab po || loṅs spyod daṅ kun spyod pa thams cad kyi char rab tu bab bo || ji lta bur stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams der (295b1) yo byad thams cad kyi char mṅon par rab tu ’bab pa de de lta bu’i zas daṅ skom daṅ bro’i char mṅon par rab tu bab po || de nas de bźin gśegs pa dri ma med pa’i ’od mtha’ yas ’od zer gyi rgyal pos rgyal po bsod nams kyis brgyan pa la ’di skad ces bka’ stsal to || rgyal po chen po (2) khyod kyis sbyin pa yoṅs su btaṅ ba daṅ rin po che ’i char bab pa ’di gaṅ maṅ | gsol ba | bcom ldan ’das rin po che’i char ’di ni dper bgyi ba yaṅ sla ba ma lags te | de tsam du tshad ma mchis so || bka’ stsal pa | rgyal po chen po byaṅ chub sems dpa’ seṅ ge’i rtsal gyis (3) ’gro ba ’di mṅon par śes pa’i ye śes kyi stobs kyis ’dod na | gaṅ gā’i kluṅ gi bye ma sñed kyi ’jig rten gyi khams su ’di ’dra ba’i rin po che’i char mṅon par ’bebs so || gaṅ ’jig rten gyi khams de dag gi sems can de dag la ji lta bur ’dod pa bźin du ṅoms śiṅ tshim par byed (4) do || rigs kyi bu ’di ltar de’i tse de’i dus na gaṅ sa bla’i lha rnams kyis ma la ’dis sems bskyed ma thag tu nam mkha’ las rin po che thams cad kyi char mṅon par rab tu ’bab pa las na byaṅ chub sems dpa’ ’di ni nam mkha’ mdzod du ’gyur ba sñam źes sgra phyuṅ ṅo || ji ltar sa (5) bla’i lha rnams kyis sgra phyuṅ ba de bźin du bar snaṅ daṅ | rgyal chen bźi’i ris daṅ | sum cu rtsa gsum daṅ | ’thab bral daṅ | dga’ ldan daṅ | ’phrul dga’ nas ’og min gyi bar gyi lha rnams kyis kyaṅ ma la ’di sems bskyed ma tag tu ’di ’dra ba’i rin po che’i char rab tu bab pa las na | (6) kye ma byaṅ chub sems dpa’ ’di ni nam mkha’ mdzod du ’gyur ba sñam źes sgra phyuṅ bas miṅ de la bcom ldan ’das de bźin gśegs pa dri ma med pa’i ’od mtha’ yas ’od zer gyi rgyal po de rjes su yi raṅ ṅo || gaṅ la de rjes su yi raṅ ba de la gaṅ gā’i kluṅ gi bye ma sñed kyi saṅs rgyas bcom (7) ldan ’das rnams kyaṅ rjes su yi raṅ ṅo || rigs kyi bu ’di ltar rgyal po bsod nams kyis brgyan pa des byaṅ chub sems dpa’ seṅ ge’i rtsal gyis ’gro ba’i mṅon par śes pa daṅ | bsod nams daṅ ye śes kyi stobs de mthoṅ nas khye’u rgyal ba’i blo gros źes bya ba rgyal por bcug ste | (296a1) dad pas khyim nas khyim med par rab tu byuṅ nas sbyin pa ’di ni sems kun du chags pa’o || rab tu byuṅ ba ni sems yoṅs su dag pa’o || sbyin pa ’di ni lus daṅ ṅag gi bgegs so || rab tu byuṅ ba ni lus daṅ ṅag yoṅs su sbyoṅ ba’o || sbyin pa ’di ni bgegs chen (2) po’o || rab tu byuṅ ba ni bgegs thams cad ñe bar źi’o || sbyin pa’ di ni rtswa daṅ lo ma’o || rab tu byuṅ ba ni sñiṅ po daṅ ’bras bru ’gyurb pa’o || sbyin pa ’di ni ṅa’i ba daṅ bcas śiṅ yoṅs su ’dzin pa daṅ bcas pa’o || rab tu byuṅ ba ni yoṅs su ’dzin pa thams cad ’dor ba’o || sbyin (3) ba ’di ni ’jig tshogs la lta ba las mi bskyod pa’o || rab tu byuṅ ba ni lta ba thams cad yoṅs su sbyoṅ ba’o || sbyin pa ’di ni byis pa’i rtsed mo’i sbyor ba’o || rab tu byuṅ ba ’di ni dul ba daṅ | źi ba daṅ | caṅ śes pa’i sa’o sñam du de de ltar tshul bźin rab tu sbyor źiṅ | sems de lta (4) bu daṅ bsam pa de lta bus de ltar rab tu byuṅ ste gcig pu mi ’dre ba bag yod pa | brtson pa rab tu dben par gnas pas riṅ po ma thogs par mṅon par śes pa lṅa bskyed do || rigs kyi bu de’i tshe de’i dus na rgyal po bsod nams kyis brgyan par gyur ba de gźan źig yin pa sñam du (5) khyod sems na de de ltar mi blta’o || de ci’i phyir źe na | de bźin gśegs pa ’khor ba ’jig de de’i tshe de’i dus na ’khor los sgyur ba’i rgyal po bsod nams kyis brgyan ces bya bar gyur to || byaṅ chub sems dpa’ nam mkha’ mdzod ’di ni | de’i tshe de’i dus na byaṅ chub sems (6) dpa’ seṅ ge’i rtsal gyis ’gro ba źes bya bar gyur te | des thog mar nam mkha’ mdzod las rin po che’i char phab bo || de tshun chad bskal pa bye ba khrag khrig brgya stoṅ dpag tu med graṅs med par nam yaṅ nam mkha’ mdzod las rin po che’ char ’bebs pa mṅon par śes pa las ma (7) ñams so || rigs kyi bu ṅa ni de’i tshe de’i dus na byaṅ chub sems dpa’ seṅ ge źes bya bar gyur to || byaṅ chub sems dpa’ byams pa ni de’i tshe de’i dus na rgyal bu rgyal ba’i blo gros źes bya bar gyur te | gaṅ rgyal po bsod nams kyis brgyan pas rgyal por bcug pa’o || rigs kyi bu (296b1) de’i gsuṅ rab kyaṅ ’di ltar dga’ źiṅ yoṅs su dag par gyur te | dge ba’i rtsa ba bskyed pa’i sems can rnams kyi gnas su gyur to || sems can gaṅ ji sñed kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed pa de dag kyaṅ byaṅ chub las phyir mi ldog par gyur to || sṅon (2) byuṅ ba daṅ ldan pa’i gtam ’di bstan ba na srog chags khri ñis stoṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do ||

The Bodhisatva Gaganagañja

Then the bodhisatva Gaganagañja addressed himself to the Lord: “O Lord, what is the supramundane path (lokottaramārga) of the bodhisatvas, the great beings?” At these words, the Lord replied to the bodhisatva Gaganagañja: Son of good family, what is called the supramundane path (lokottaramārga) is the six perfections (ṣaṭpāramitā), thirty-seven dharmas which are the wings of awakening (saptatriṃśadbodhipakṣikadharma), peaceful meditation (śamatha), expanded vision (vipaśyana), four means of attraction (catvāri saṃgrahavastūni), four meditaions (catvāri dhyānāni), four immeasurables (catvāry apramāṇāni), four formless states of meditation (catasra ārūpyasamāpattaya), and five supernormal knowledges (pañcābhijñā). Son of good family, this is the supramundane path of the bodhisatvas. The world (loka) is the five parts of the personality (pañcaskandha). Thus, having known that the form (rūpa) is impermanent (anitya), suffering (duḥkha), selfless (anātma), tranquil (śānta), empty (śūnya), without distinguishing marks (animitta), wishless (apraṇihita), unconditioned (anabhisaṃskṛta), unborn, unproduced, dependently originated, isolated, cannot be grasped (agrāhya), without basis (anālaya), unoriginated, like an illusion (māyā), like a dream (svapna), like a mirage (marīci), like the moon reflected in water (udakacandra), like an echo (pratiśrutkā), like a reflection (pratibhāsa), like a reflected image (pratibimba), and like grass, trees, walls, paths, and reflections (tṛṇakāśṭhakuḍyamārgapratibhāsa), the bodhisatva gives a gift, and enters into the suchness of giving (dānatathatā) through the suchness of form (rūpatathatā). Then he understands the suchness of transforming (pariṇāmanatathatā) through the suchness of giving (dānatathatā), the suchness of awakening (bodhitathatā) through the suchness of transforming, the suchness of living being (satvatathatā) through the suchness of awakening, the suchness of the self (ātmatathatā) through the suchness of living being, and the suchness of all dharmas (sarvadharmatathatā) through the suchness of the self. This the suchness of all dharmas (sarvadharmatathatā) is the absence of suchness, is not different from suchness (avitathatā), and nothing else but suchness (ananyathā). Son of good family, because he gives a gift by understanding suchness, this giving is the supramundane path (lokottaramārga) of bodhisatvas. In the same way, having known that the feeling, perception, formative factors and consciousness (vedanāsaṃjñāsaṃskāravijñāna) are impermanent, the bodhisatva gives a gift. Having known that the consciousness (vijñāna) is suffering (duḥkha), selfless (anātma), tranquil (śānta), empty (śūnya), without distinguishing marks (animitta), wishless (apraṇihita), unconditioned (anabhisaṃskṛta), unborn, unproduced, and dependently originated, he gives a gift. Having known that the consciousness (vijñāna) is isolated, cannot be grasped (agrāhya), without basis (anālaya), unoriginated, like an illusion (māyā), like a dream (svapna), like a mirage (marīci), like the moon reflected in water (udakacandra), like a reflection (pratibhāsa), like a reflected image (pratibimba), and has the character of being beyond information (avijñāptilakṣaṇa), he gives a gift, and thus understands the suchness of giving through the suchness of consciousness. Then he understands the suchness of transforming (pariṇāmanatathatā) through the suchness of giving (dānatathatā), the suchness of awakening (bodhitathatā) through the suchness of transforming, the suchness of living being (satvatathatā) through the suchness of awakening, the suchness of the self (ātmatathatā) through the suchness of living being, and the suchness of all dharmas (sarvadharmatathatā) through the suchness of the self. This the suchness of all dharmas (sarvadharmatathatā) is the absence of suchness, is not different from suchness (avitathatā), and nothing else but suchness (ananyathā). Son of good family, since the bodhisatva gives a gift by understanding suchness, this giving is the supramudane path (lokottaramārga) of bodhisatva. Again, son of good family, the bodhisatva, having known that the form (form) is impermanent (anitya), having protected the morality, etc., and having known that the form is like grass, trees, walls, paths, and reflections (tṛṇakāśṭhakuḍyamārgapratibhāsa), preserves the morality (śīlaṃ rakṣ-). Then he understands the suchness of morality (śīlatathatā) through the suchness of form (rūpatathatā), the suchness of transforming (pariṇāmanatathatā) through the suchness of morality, the suchness of awakening (bodhitathatā) through the suchness of transforming, the suchness of living being (satvatathatā) through the suchness of awakening, the suchness of the self (ātmatathatā) through the suchness of living being, and the suchness of all dharmas (sarvadharmatathatā) through the suchness of the self. The suchness of all dharmas (sarvadharmatathatā) is the absence of suchness, is not different from suchness (avitathatā), and nothing else but suchness (ananyathā). Since he understands the suchness, son of good family, this protecting the morality is the supramunane path of the bodhisatvas. In the same way, the bodhisatva, having known that the feeling, perception, formative factors and consciousness (vedanāsaṃjñāsaṃskāravijñāna) are impermanent, having protected the morality, etc., and having known the character of being beyond information (avijñāptilakṣaṇa), protects the morality, and then understands the suchness of morality (śīlatathatā) through the suchness of consciousness (vijñānatathatā). He understands the suchness of transforming through the suchness of morality, the suchness of awakening through the suchness of transforming, the suchness of living being through the suchness of awakening, the suchness of the self through the suchness of living being, and the suchness of all dharmas through the suchness of the self. This suchness of all dharmas (sarvadharmatathatā) is the absence of suchness, is not different from suchness (avitathatā), and nothing else but suchness (ananyathā). Since the bodhisatva understands suchness, this protecting the morality is the supramunane path of the bodhisatvas. Again, son of good family, the bodhistva, having known that the form (rūpa) is impermanent, practices patience (kṣānti), makes a vigorous effort (vīryam ārabh-) according to what he understands, concentrates on meditation (dhyāna), and investigates insight (prajñā). Then he, having known that from the form is impermanent to the form is like grass, trees, walls, paths, and reflections (tṛṇakāśṭhakuḍyamārgapratibhāsa), investigates insight. The bodhisatva understands the suchness of insight through the suchness of form, the suchness of transforming through the suchness of insight, the suchness of awakening through the suchness of transforming, the suchness of living beings through the suchness of awakening, the suchness of the self through the suchness of living beings, the suchness of all dharmas through the suchness of the self. This suchness of all dharmas (sarvadharmatathatā) is the absence of suchness, is not different from suchness (avitathatā), and nothing else but suchness (ananyathā). Son of good family, since he understands the suchness, this preserving the morality is the supramunane path of the bodhisatvas. In that way, the bodhisatva, having known that the feeling, perception, formative factors and consciousness (vedanāsaṃjñāsaṃskāravijñāna) are impermanent, having investigated the insight, etc., and having known the character of being beyond information (avijñāptilakṣaṇa), investigates the insight. Then he understands the suchness of insight (prajñātathatā) through the suchness of consciousness (vijñānatathatā), the suchness of transforming through the suchness of insight, the suchness of awakening through the suchness of transforming, the suchness of living beings through the suchness of awakening, the suchness of the self through the suchness of living beings, the suchness of all dharmas through the suchness of the self. This suchness of all dharmas (sarvadharmatathatā) is the absence of suchness, is not different from suchness (avitathatā), and nothing else but suchness (ananyathā). Son of good family, since he understands the suchness, this investigating the insight is the supramunane path of the bodhisatvas. Furthermore, son of good family, the bodhisatva, having known that the form is impermanent, having cultivated the application of awareness concerned with body (kāye kāyānupaśyanā smṛtyupasthānam), etc., having known that the form is like grass, trees, walls, paths, and reflections (tṛṇakāśṭhakuḍyamārgapratibhāsa), cultivates the application of awareness concerned with body. The bodhisatva understands the suchness of body (kāyatathatā) through the suchness of form (rūpatathatā), and understands from the suchness of body to the suchness of all dharmas. This suchness of all dharmas is the absence of suchness, is not different from suchness, and nothing else but suchness. By understanding the suchness, he cultivates the application of awareness concerned with body, and thus, son of good family, this absence of thought-constructions (nirvikalpa) through the thought-construction connected with body is the supramundane path of the bodhisatvas. In the same way, having known that the feeling, perception, formative factors and consciousness (vedanāsaṃjñāsaṃskāravijñāna) are impermanent, just as the bodhisatva gives a gift more and more, he expands his feelings, thoughts and dharmas (vedanācittadharma). Thus he, having known that the form is impermanent, having practiced the application of awareness which consists in considering the dharma (dharme dharmānupaśyanā smṛtyupasthānam), etc., having known that the form is like grass, trees, walls, paths, and reflections (tṛṇakāśṭhakuḍyamārgapratibhāsa), applies himself to the awareness which consists in considering the dharma. Thus, he, having known that the feeling, perception, formative factors and consciousness is impermanent, having practiced the application of awareness which consists in considering the dharma, etc., having known the character of being beyond information (avijñāptilakṣaṇa), applies himself to the awareness which consists in considering the dharma. In that way, what is the suchness of the parts of the personality (skandhatathatā) is the suchness of the application of awareness (smṛtyupasthānatathatā). What is the suchness of the application of awareness is the suchness of transforming. What is the suchness of transforming is the suchness of awakening. What is the suchness of awakening is the suchness of living beings. What is the suchness of living beings is the suchness of the self. What is the suchness of the self is the suchness of all dharmas. What is the suchness of all dharmas is the absence of suchness, is not different from suchness, and nothing else but suchness. By understanding the suchness, he applies himself to the awareness concerned with the dharma, he does not make any thought-construction through the thought-constructions connected with the dharma, and thus such understanding is the supramunane path of the bodhisatvas. And so on, just as the bodhisatva develops the application of awareness (smṛtyupasthāna), in the same way, he develops correct elimination (samyakprahāṇa), the base of magical power (ṛddhipāda), sense organs (indriya), power (bala), the limbs of awakening (bodhyaṅga), path (mārga), peaceful meditation (śamatha), expanded vision (vipaśyana), four means of attraction (catvāri saṃgrahavastūni), four meditaions (catvāri dhyānāni), four immeasurables (catvāry apramāṇāni), four formless states of meditation (catasra ārūpyasamāpattaya), five supernormal knowledges (pañcābhijñā). Then, since the bodhisatva attains the knowledge of supernatural knowledges (abhijñājñāna) after having known that the form is impermanent, he, having known that the form is suffering (duḥkha), selfless (anātma), tranquil (śānta), empty (śūnya), without distinguishing marks (animitta), wishless (apraṇihita), unconditioned (anabhisaṃskṛta), unborn, dependently originated, isolated, cannot be grasped (agrāhya), without basis (anālaya), unoriginated, like an illusion (māyā), like a dream (svapna), like a mirage (marīci), like the moon reflected in water (udakacandra), like an echo (pratiśrutkā), like a reflection (pratibhāsa), like a reflected image (pratibimba), and like grass, trees, walls, paths and reflection (tṛṇakāśṭhakuḍyamārgapratibhāsa), accomplishes the knowledge of supernatural knowledges (abhijñājñāna). In that way, he accomplishes the knowledge of supernatural knowledges (abhijñājñāna) after having known that the feeling, perception, formative factors and consciousness are impermanent. Then he, having known the consciousness (vijñāna) is suffering, selfless, tranquil, empty, without distinguishing marks, wishless, unconditioned, unborn, unproduced, dependently originated, isolated, cannot be grasped, without basis, unborn, like an illusion, like a dream, like a mirage, like the moon reflected in water, like an echo, like a reflection, like a reflected image, and has the character of being beyond information (avijñāptilakṣaṇa), accomplishes supernatural knowledges. To wit, what is the suchness of the parts of the personality (skandhatathatā) that is the suchness of supernormal knowledges (abhijñātathatā). What is the suchness of supernormal knowledges that is the suchness of transforming. What is the suchness of transforming that is the suchness of awakening. What is the suchness of awakening that is the suchness of living beings. What is the suchness of living beings that is the suchness of the self. What is the suchness of the self that is the suchness of all dharmas. What is the suchness of all dharmas that is the absence of suchness, is not different from suchness, and nothing else but suchness. By understanding the suchness, he accomplishes the knowledge of supernormal knowledges (abhijñājñāna), and thus such understanding is the supramundane path of the bodhisatvas. Why is that? The supramunane path is to understand the suchness of form, thus the form is indestructible, uninterrupted, permanent, dependently originated, and non-origination by its own nature (svabhāvenānutpanna). In the same way, the bodhisatva understands the suchness of feeling, perception, formative factors and consciousness, thus consciousness is indestructible, uninterrupted, permanent, dependently originated, and non-origination by its own nature (svabhāvānutpatti). Transcending the world of the parts of personality (skandhaloka) is not to be attached to the world of form or the world without form, but to teach for living beings in the five state of existence (pañcagatyupapanna) to transcend the world, thus he teaches in that way but does not destroy the world. Why is that? Because the essential character (lakṣaṇa) that the world is impermanent is not destroyed. The world is essentially characterized by from suffering, selflessness, peace, emptiness, non-distinguishing mark, wishlessness, the unconditioned, to suchness, thus this impermanent world is, son of good family, the pure supramunane path of the bodhisatvas. The bodhisatva established on the pure path (mārgapariśuddhipratiṣṭhita) produces the great light of the dharma (mahāntaṃ dharmāvabhāsaṃ karoti) for the sake of living beings who are on the wrong path. Then those living beings, having attained the light, are also established in the true supramunane path. This path is the most excellent since it is for the sake of the obtainment of the place of awakening (bodhimaṇḍa); this path is excellent since it is without any bad thought (sarvākuśalacitta); this path is the best since it is to attain the summit (mūrdhan) for the sake of the knowledge of the buddha (buddhajñāna); this path is unsurpassed since it releases [living beings] from all the stream of existence (sarvaughottaraṇa); this path is unexcelled since it transcends all limited paths (sarvaprādeśikamārga); this path is incomparable since there is no concept of contrary (pratipakṣānupalambha); this path is unequalled (asamasama) since it is reciting (saṃgīti) the path of the previous buddhas (pūrvabuddha); this path leads to happiness since it vanquishes any Māra or adversary (nihatasarvamārapratyarthika); this path leads to no hindrance since it is the miraculous play (vikrīḍita) by knowing supernormal knowledges (abhijñā) and the base of magical power (ṛddhipāda); this path is without darkness (tamo’ndhakāra) since it is completely pure radiance by insight (prajñā); this path is righteous since it is without deception or guile (māyāśāṭhya); this path is luminous since there is no crooked thinking (akuṭilacitta); this path is impartial since it has the equal attitude to all living beings (sarvasatvasamacittatā); this path is vast (vipula) since it is open to all living beings (sarvasatvāvakāśa); this path is wide since there is no conflict between one another; this path is in the state of tranquility since it leads to the unbornness (anutpāda); this path is firm with merits (puṇya) because of the perfection of generosity (dānapāramitā); this path is without affliction (saṃtāpa) because of the perfection of morality (śīlapāramitā); this path is indestructible because of the perfection of forbearance (kṣāntipāramitā); this path can not be repulsed (avivārya) because of the perfection of vigour (vīryapāramitā); this path is free from any impurity (sarvarajavigata) because of the perfection of meditation (dhyānapāramitā); this path leads to the sameness of open space (gaganasamatā) because of the perfection of insight (prajñāpāramitā); this path is in accordance with knowledge (jñānānugamana) since it is without conceit (nirmānatā); this path is in accordance with cultivating all qualities of the buddha (sarvadharmaparibhāvana) since all good qualities are fully accomplished (sarvakuśaladharmasamudānīta). this path is in accordance with one who turns the wheel of the dharma (dharmacakrapravartanānugamana) since it keeps what has been taught before (pūrvāvisaṃvādanatā). Since those are the pure supramunane path of the bodhisatvas, son of good family, having been established in this pure path, the bodhisatva, wearing the great armour (mahāsaṃnāha), rides in this great vehicle (mahāyāna) and proceeds to the place of awakening (bodhimaṇḍa).

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爾時大虚空藏菩薩白佛言。世尊云何菩薩出世間道。佛告大虚空藏菩薩言。善男子出世間道者。所謂六波羅蜜。三十七菩提分法。奢摩他毘婆舍那。四攝法。四無量心。四禪四無色定。五神通。善男子此名菩薩出世間道。世間者所謂五蘊。菩薩爲求菩提。以慧方便知色無常。行於布施知色苦知色無我。知色寂靜知色空。知色無相知色無願。知色無行知色不生。知色不起知色縁生。知色遠離知色無執。知色無阿頼耶知色不發起。知色如幻知色如夢。知色如陽焔水月谷響光影。知色如影像如草木瓦礫。而行布施。菩薩如是行施之時。知色眞如。由知色眞如故即知施眞如。知施眞如故即知迴向眞如。知迴向眞如故即得菩提眞如。得菩提眞如故即知有情眞如。知有情眞如故即知我眞如。知我眞如故即知一切法眞如。知一切法眞如故非眞如不妄眞如。不異眞如隨知如是而行布施。善男子是爲菩薩出世間道。如是知受想行識無常已而行布施。如是知識無我知識寂靜。知識空知識無相。知識無願知識無行。知識無生知識無起。知識縁生知識遠離。知識無執知識。無阿頼耶。知識不發起知識如幻如夢陽焔水月谷響光影影像。知識無形相已而行布施。如是行施之時。知識眞如故即得施眞如。由得施眞如故即得迴向眞如。得迴向眞如故即得菩提眞如。得菩提眞如故即得有情眞如。得有情眞如故則得我眞如。得我眞如故則得一切法眞如。得一切法眞如故。非眞如不妄眞如不異眞如而行於施。善男子是爲菩薩出世間道。復次善男子菩薩。知色無常已而護於戒。乃至知色如草木瓦礫已而護於戒。菩薩如是護戒之時。知色眞如。由知色眞如故則知戒眞如。戒眞如故則得迴向眞如。迴向眞如故則得菩提眞如。菩提眞如故則得有情眞如。有情眞如故則知我眞如。我眞如故則得一切法眞如。一切法眞如故。非眞如不妄眞如不異眞如。則隨護於戒。善男子是名菩薩出世間道。如是知受想行識無常已。而護於戒。如是乃至知識無形相已。而護於戒。如是護戒之時。由知識眞如故則得戒眞如。戒眞如故即得迴向眞如。迴向眞如故則得菩提眞如。菩提眞如故則得有情眞如。有情眞如故則知我眞如。我眞如故則得一切法眞如。一切法眞如故。非眞如不妄眞如不異眞如則隨護戒。善男子是爲菩薩出世間道。復次善男子菩薩。知色無常已而行忍辱精進禪定般若。乃至知色如草木瓦礫已而行般若。菩薩如是行般若之時。知色眞如。由知色眞如故則得般若眞如。般若眞如故則得迴向眞如。迴向眞如故則得菩提眞如。菩提眞如故則得有情眞如。有情眞如故則知我眞如。我眞如故。則知一切法眞如。一切法眞如故。非眞如不妄眞如不異眞如行於般若。善男子是爲菩薩出世間道。如是知受想行識無常已。而行般若。如是乃至知識無形相已。而行般若。如是行般若時。由知識眞如故則得慧眞如。慧眞如故則得迴向眞如。迴向眞如故則得菩提眞如。菩提眞如故則得有情眞如。有情眞如故則知我眞如。我眞如故知一切法眞如。一切法眞如故。非眞如不妄眞如不異眞如。而行般若。善男子是爲菩薩出世間道。復次善男子菩薩。知色無常已。於身觀身修身念處。乃至知色如草木瓦礫已。修身念處。菩薩如是修身念處之時。知色眞如知色眞如故。知身眞如。乃至知一切法眞如。一切法眞如故。非眞如不妄眞如不異眞如修身念處。不共身倶行尋伺。善男子是爲菩薩出世間道。如是受想行識。知無常已修身念處。如是乃至知識無形相已修身念處。如是修身念處之時。由知識眞如故則得身念處眞如。身念處眞如故則得迴向眞如。迴向眞如故則得菩提眞如。菩提眞如故則得有情眞如。有情眞如故則知我眞如。我眞如故則知一切法眞如。一切法眞如故。非眞如不妄眞如不異眞如修身念處。乃至修受心法念處。亦復如是。不與法倶行尋伺。善男子是爲菩薩出世間道。如是知色無常已。修四正勤四如意足五根五力七菩提分八聖道分奢摩他四攝四無量四禪四無色五神通。亦如是知色苦色無我色寂靜色空色無相色無願色無行不生不起縁生遠離。乃至知色如草木瓦礫已。引神通智。如是知受想行識無常已引神通智。乃至知識無表相已。引神通智。如是蘊眞如神通眞如故。乃至一切法眞如。一切法眞如故。非眞如不妄眞如不異眞如引神通智。亦復如是。善男子是爲菩薩出世間道。何以故。此道超越世間道故。知色眞如不壞其色。不斷不常從於縁生無生自性。如是知受想行識眞如。不壞其識。不斷不常從於縁生無生自性。超蘊世間并欲色無色。而無染著以不染故。爲於五趣受生有情。説此名爲出世間道。善男子是爲菩薩出世間道。此道清淨。由佛假説有於世間。是故不壞。何以故無常相不壞世間苦相無我相寂靜相空相無相相無願相無行相。乃至眞如相不壞世間故。善男子是爲菩薩出世間道。此道清淨。菩薩若住此清淨道。即能於彼惡道有情作大光明。由得光明名爲安住出世間道。此道最勝能令住趣菩提場故此道淨勝。能離一切不善心故。此道殊勝。能到於佛智慧頂故。此道無上。能度生死諸瀑流故。此道無比。能超一切偏異道故。此道無等。無有一法能相類故。此道無等等。不離往昔因佛道故。此道安隱。善能摧伏諸魔怨故。此道無礙。如意通智所遊戲故。此道無暗。有慧光明故。此道平正。無諸諂曲故。此道端直。離諸邪曲故。此道平等等有情心故。此道廣大。容諸有情故。此道寛博。互不相逼故。此道能生。無有疲倦故。此道福資糧。檀波羅蜜故。此道無熱惱。戒波羅蜜故。此道無怖畏。忍波羅蜜故。此道不退轉。進波羅蜜故。此道離諸境。禪波羅蜜故。此道遍虚空。慧波羅蜜故。此道隨順智。能令變化故。此道常滿足。集諸善法故。此道隨法輪所聞不忘故。善男子是爲菩薩出世間道。如是殊勝清淨無比。若菩薩欲住此清淨道。當被大甲冑成就大乘。由此往詣菩提場故。

de nas bcom ldan ’das la byaṅ chub sems dpa’ nam mkha’ mdzod kyis ’di skad ces gsol to || bcom ldan ’das byaṅ chub sems dpa’ (3) sems dpa’ chen po rnams kyi ’jig rten las ’das pa’i lam gaṅ lags | de skad ces gsol pa daṅ | bcom ldan ’das kyis byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces bka’ stsal to || rigs kyi bu byaṅ chub sems dpa’ rnams kyi lam źes bya ba ni pha rol tu (4) phyin pa drug pa daṅ | byaṅ chub kyi phyogs kyi chos sum cu rtsa bdun daṅ | źi gnas daṅ | lhag mthoṅ daṅ | bsdu ba’i dṅos po bźi daṅ | bsam gtan bźi daṅ | tshad med pa bźi daṅ | gzugs med pa’i sñoms par ’jug pa bźi daṅ | mṅon par śes pa lṅa rnams te | rigs (5) kyi bu ’di ni byaṅ chub sems dpa’ rnams kyi ’jig rten las ’das pa’i lam źes bya’o || ’jig rten źes bya ba ni phuṅ po lṅa’o || de la byaṅ chub sems dpa’ gzugs mi rtag par rig nas sbyin pa sbyin no || gzugs sdug bsṅal bar rig nas sbyin pa sbyin no || gzugs bdag med par rig | (6) gzugs źi bar rig | gzugs stoṅ par rig | gzugs mtshan ma med par rig | gzugs smon pa med par rig | gzugs mṅon par ’du mi byed par rig | gzugs ma skyes par rig | gzugs ma byuṅ bar rig | gzugs rten ciṅ ’brel bar ’byuṅ bar rig | gzugs dben (7) par rig | gzugs gzuṅ ba med par rig | gzugs kun gźi med par rig | gzugs ’byuṅ ba med par rig | gzugs sgyu ma lta bur rig | gzugs rmi lam lta bur rig | gzugs smig rgyu lta bur rig | gzugs chu zla lta bur rig | gzugs brag ca lta bur rig | gzugs mig (297a1) yor lta bur rig | gzugs gzugs brñan lta bur rig | gzugs rtswa daṅ śiṅ daṅ rtsig pa daṅ lam daṅ | mig yor lta bur rig nas sbyin pa sbyin ste | gzugs kyi de bźin ñid kyis sbyin pa’i de bźin ñid la ’jug go || sbyin pa’i de bźin ñid kyis bsṅo ba’i de bźin ñid (2) rjes su śes so || bsṅo ba’i de bźin ñid kyis byaṅ chub kyi de bźin ñid daṅ | byaṅ chub kyi de bzin ñid kyis sems can gyi de bźin ñid daṅ | sems can gyi de bźin ñid kyis bdag gi de bźin ñid daṅ | bdag gi de bźin ñid kyis chos thams cad kyi de bźin ñid rjes su śes so || (3) gaṅ chos thams cad kyi de bźin ñid de ni de bźin ñid med de | ma nor ba de bźin ñid daṅ | gźan ma yin pa de bźin ñid do || de bźin ñid rjes su śes pas sbyin pa ste | sbyin pa ’di ni rigs kyi bu byaṅ chub sems dpa’i ’jig rten las ’das pa’i lam mo || de bźin du tshor ba (4) daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa mi rtag par rig nas sbyin pa sbyin no || rnam par śes pa sdug bsṅal ba daṅ | bdag med par rig | rnam par śes pa źi bar rig | rnam par śes pa stoṅ bar rig | rnam par śes pa mtshan ma med par rig | (5) rnam par śes pa smon pa med par rig | rnam par śes pa mṅon par ’du mi byed par rig | rnam par śes pa ma skyes par rig | rnam par śes pa ma byuṅ bar rig | rnam par śes pa rten ciṅ ’brel bar ’byuṅ bar rig nas sbyin pa sbyin no || rnam par śes pa dben par rig | (6) rnam par śes pa gzuṅ ba med par rig | rnam par śes pa kun gźi med par rig | rnam par śes pa mi ’byuṅ bar rig | rnam par śes pa sgyu ma lta bur rig | rnam par śes pa rmi lam lta bur rig | rnam par śes pa smig rgyu lta bur rig | rnam par śes pa chu zla lta bur (7) rig | rnam par śes pa mig yor lta bur rig | rnam par śes pa gzugs brñan lta bur rig | rnam par śes pa rnam par rig pa med pa’i mtshan ñid du rig nas sbyin pa sbyin te | de rnam par śes pa’i de bźin ñid kyis sbyin pa’i de bźin ñid rjes su śes so || sbyin pa’i de bźin (297b1) ñid kyis bsṅo ba’i de bźin ñid daṅ | bsṅo ba’i de bźin ñid kyis byaṅ chub kyi de bźin ñid daṅ | byaṅ chub kyi de bźin ñid kyi sems can gyi de bźin ñid daṅ | sems can gyi de bźin ñid kyis bdag gi de bźin ñid daṅ | bdag gi de bźin ñid kyis chos thams cad kyi de (2) bźin ñid rjes su śes so || gaṅ chos thams cad kyi de bźin ñid de ni de bźin ñid do || ma nor ba de bźin ñid daṅ | gźan ma yin pa de bźin ñid do || de bźin ñid rjes su śes pas sbyin pa sbyin pa ’di ni rigs kyi bu byaṅ chub sems dpa’i ’jig rten las ’das pa’i (3) lam mo || gźan yaṅ rigs kyi bu byaṅ chub sems dpa’ gzugs mi rtag par rig nas tshul khrims sruṅ ba nas | gzugs rtswa daṅ | śiṅs daṅ | rtsig pa daṅ | lam daṅ | gzugs brñan lta bu’i bar du rig nas tshul khrims sruṅ ṅo || de gzugs kyi de bźin ñid kyis tshul khrims (4) kyi de bźin ñid rjes su śes so || tshul khrims kyi de bźin ñid kyis bsṅo ba’i de bźin ñid daṅ | bsṅo ba’i de bźin ñid kyis byaṅ chub kyi de bźin ñid daṅ | byaṅ chub kyi de bźin ñid kyis sems can gyi de bźin ñid daṅ | sems can gyi de bźin ñid kyis bdag gi de bźin ñid daṅ | (5) bdag gi de bźin ñid kyis chos thams cad kyi de bźin ñid rjes su śes so || gaṅ chos thams cad kyi de bźin ñid de ni de bźin ñid med de || ma nor ba de bźin ñid daṅ | gźan ma yin pa de bźin ñid de | de bźin ñid rjes su śes pas tshul khrims de sruṅ ba ’di ni rigs kyi bu byaṅ chub sems (6) dpa’i ’jig rten rten las ’das pa’i lam mo || de bźin du tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa mi rtag par rig nas tshul khrims bsruṅ ba nas rnam par śes pa rnam par rig pa med pa’i mtshan ñid kyi bar du rig nas tshul khrims sruṅ ste | de rnam par śes (7) pa’i de bźin ñid kyis tshul khrims kyi de bźin ñid rjes su śes so || tshul khrims kyi de bźin ñid kyis bsṅo ba’i de bźin ñid daṅ | bsṅo ba’i de bźin ñid kyis byaṅ chub kyi de bźin ñid daṅ | byaṅ chub kyi de bźin ñid kyis sems can gyi de bźin ñid daṅ | sems can gyi de bźin ñid (298a1) kyis bdag gi de bźin ñid daṅ | bdag gi de bźin ñid kyis chos thams cad kyi de bźin ñid rjes su śes so || gaṅ chos thams cad kyi de bźin na ñid de ni de bźin ñid de bźin ñid med de | ma nor ba de bźin ñid daṅ gźan ma yin pa de bźin ñid do || de bźin ñid rjes su śes (2) pas tshul khrims de sruṅ ba ’di ni byaṅ chub sems dpa’i ’jig rten las ’das pa’i lam mo || gźan yaṅ rigs kyi bu byaṅ chub sems sems dpa’ gzugs mi rtag par rig nas | bzod pa sgom pa nas | de bźin du sbyar te | rjes su śes pa ’di lta bus brtson ’grus (3) rtsom mo || bsam gtan la mñam par ’jog go || śes rab rnam par dpyod do || des gzugs mi rtag par rig nas śes rab rnam par dpyod pa nas | gzugs rtswa daṅ śiṅ daṅ rtsig pa daṅ lam daṅ mig yor lta bu’i bar rigs nas śes rab rnam par dpyod do || de gzugs (4) kyi de bźin ñid kyis śes rab kyi de bźin ñid rjes su śes so || śes rab kyi de bźin ñid kyis bsṅo ba’i de bźin ñid daṅ | bsṅo ba’i de bźin ñid kyis byaṅ chub kyi de bźin ñid daṅ | byaṅ chub kyi de bźin ñid kyis sems can gyi de bźin ñid daṅ | sems can gyi de (5) bźin ñid kyis bdag gi de bźin ñid daṅ | bdag gi de bźin ñid kyis chos thams cad kyi de bźin ñid rjes su śes so || gaṅ chos thams cad kyi de bźin ñid de ni de bźin ñid med de | ma nor ba de bźin ñid daṅ | gźan ma yin pa de bźin ñid do || de bźin (6) ñid rjes su śes pas śes rab rnam par dpyod pa ’di ni byaṅ chub sems dpa’i ’jig rten las ’das pa’i lam źes bya’o || de bźin du tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa mi rtag par rigs nas śes rab rnam par dpyod pa nas | (7) rnam par śes pa rnam par rig pa med pa’i mtshan ñid kyi bar du rig nas śes rab rnam par dpyod do || de rnam par śes pa’i de bźin ñid kyis śes rab kyi de bźin ñid rjes su śes so || śes rab kyi de bźin ñid kyis bsṅo ba’i de bźin ñid daṅ | bsṅo ba’i de bźin (298b1) ñid kyis byaṅ chub kyi de bźin ñid daṅ | byaṅ chub kyi de bźin ñid kyis sems can gyi de bźin ñid daṅ | sems can gyi de bźin ñid kyis bdag gi de bźin ñid daṅ | bdag gi de bźin ñid kyis chos thams cad kyi de bźin ñid rjes su śes so || gaṅ chos thams (2) cad kyi de bźin ñid de ni de bźin ñid med de | ma nor ba de bźin ñid daṅ | gźan ma yin pa de bźin ñid do || de bźin ñid rjes su śes pas śes rab rnam par dpyod pa ’di yaṅ rigs kyi bu byaṅ chub sems dpa’ ’jig rten las ’das pa’i lam mo || gźan yaṅ rigs (3) kyi bu byaṅ chub sems dpas gzugs mi rtag par rig nas lus la lus kyi rjes su lta źiṅ dran pa ñe bar gźag pa sgom pa nas gzugs rtswa daṅ śiṅ daṅ rtsig pa daṅ lam daṅ mig yor lta bu’i bar du rig nas lus la lus kyi rjes su lta źiṅ dran pa ñe bar gźag pa sgom mo || gzugs (4) kyi de bźin ñid kyis lus kyi de bźin ñid rjes su śes so || lus kyi de bźin ñid rjes su śes pa nas chos thams cad kyi de bźin ñid kyi bar du rjes su śes so || gaṅ chos thams cad kyi de bźin ñid de ni de bźin ñid med de | ma nor ba de bźin ñid daṅ | gźan ma yin pa (5) de bźin ñid do || de bźin ñid rjes su śes pas lus la lus kyi rjes su lta źiṅ dran pa ñe bar gźag pa sgom ste | lus daṅ ldan pa’i rnam par rtog pas rnam par mi rtog pa ’di ni rigs kyi bu byaṅ chub sems dpa’i ’jig rten las ’das pa’i lam mo || de bźin du tshor ba daṅ | (6) ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa mi rtag par rig pa nas rgya cher de bźin du sbyin pa sbyin pa’i bar daṅ | de bźin du tshor ba daṅ | sems daṅ | chos rnams kyaṅ rgyas par bya ste | gzugs mi rtag par rig pa nas chos la chos kyi rjes su lta źiṅ dran pa (7) ñe bar gźag pa sgom pa nas | rtswa daṅ śiṅ daṅ rtsig pa daṅ lam daṅ | mig yor lta bu’i bar du rig nas chos la chos kyi rjes su lta źiṅ dran pa ñe bar gźag pa sgom mo || de bźin du tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa mi rtag par rig nas (299a1) chos la chos kyi rjes su lta źiṅ dran pa ñe bar gźag pa sgom pa nas | rnam par śes pa rnam par rig pa med pa’i mtshan ñid kyi bar du rig nas chos la chos kyi rjes su lta źiṅ dran pa ñe bar gźag pa sgom mo || de ltar phuṅ po’i de bźin ñid gaṅ yin pa de dran pa ñe (2) bar gźag pa’i de bźin ñid do || dran pa ñe bar gźag pa’i de bźin ñid gaṅ yin pa de bsṅo ba’i de bźin ñid do || bsṅo ba’i de bźin ñid gaṅ yin pa de byaṅ chub kyi de bźin ñid do || byaṅ chub kyi de bzin ñid gaṅ yin pa de sems can gyi de bźin ñid do || sems can gyi (3) de bźin ñid gaṅ yin pa de bdag gi de bźin ñid do || bdag gi de bźin ñid gaṅ yin pa de chos thams cad kyi de bźin ñid de | chos thams cad kyi de bźin ñid gaṅ yin pa de ni de bźin ñid med de | ma nor ba de bźin ñid daṅ | gźan ma yin pa de bźin ñid do || de bźin (4) ñid rjes su śes pas chos la chos kyi rjes su lta źiṅ dran pa ñe bar gźag pa sgom yaṅ chos daṅ ldan pa’i rnam par rtog pas rnam par mi rtog ste | gaṅ de 299a4 ::: ltar rjes su śes pa ’di ni byaṅ chub sems dpa’i ’jig rten las ’das pa’i lam źes bya’o || de bźin du sbyar te | de ltar (5) dran pa ñe bar gźag pa la ji ltar ba bźin du yaṅ dag par spoṅ ba daṅ | rdzu ’phrul gyi rkaṅ pa daṅ | dbaṅ po daṅ | stobs daṅ | byaṅ chub kyi yan lag daṅ | lam daṅ | źi gnas daṅ | lhag mthoṅ daṅ bsdu ba’i dṅos po bźi daṅ | bsam gtan bźi daṅ | (6) tshad med pa bźi daṅ | gzugs med pa’i sñoms par ’jug pa bźi daṅ | mṅon par śes pa lṅa ’ang de bźin du rgyas par byas te | des gzugs mi rtag par rig nas mṅon par śes pa’i ye śes sgrub pa byed de | gzugs sdug bsṅal ba daṅ | gzugs bdag (7) med pa daṅ | gzugs źi ba daṅ | gzugs stoṅ pa daṅ | gzugs mtshan ma med pa daṅ | gzugs smon pa med par rig | gzugs mṅon par ’du mi byed par rig | ma skyes pa daṅ | ma byuṅ ba daṅ | rten ciṅ ’brel bar ’byuṅ ba daṅ | dben pa daṅ | gzuṅ (299b1) ba med pa daṅ | kun gźi med pa daṅ | mi ’byuṅ ba daṅ | sgyu ma lta bu daṅ | rmi lam lta bu daṅ | smig rgyu lta bu daṅ | chu zla lta bu daṅ | brag ca lta bu daṅ | mig yor lta bu daṅ | gzugs brñan lta bu daṅ | gzugs rtswa daṅ śiṅ daṅ rtsig pa daṅ lam daṅ mig yor lta bur (2) rig nas | mṅon par śes pa’i ye śes mṅon par sgrub po || de bźin du tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa mi rtag par rig nas mṅon par śes pa’i ye śes mṅon par sgrub ste | rnam par śes pa sdug bsṅal par rig | rnam par śes (3) ba bdag med pa daṅ | rnam par śes pa źi ba daṅ | rnam par śes pa stoṅ ba daṅ | mtshan ma med pa daṅ | smon pa med pa daṅ | mṅon par ’du byed pa med pa daṅ | ma skyes pa daṅ | ma byuṅ ba daṅ | rten ciṅ ’brel bar ’byuṅ ba daṅ | dben pa daṅ | gzuṅ ba med pa daṅ | (4) kun gźi med pa daṅ | mi ’byuṅ ba daṅ | sgyu ma lta bu daṅ | rmi lam lta bu daṅ | smig rgyu lta bu daṅ | chu zla lta bu daṅ | brag ca lta bu daṅ | mig yor lta bu daṅ | gzugs brñan lta bu daṅ | rnam par śes pa rnam pa’i rig pa med pa’i mtshan ñid du rig nas mṅon par śes pa’i (5) ye śes mṅon par sgrub po || ’di lta ste | phuṅ po’i de bźin ñid gaṅ yin pa de mṅon par śes pa’i de bźin ñid do || mṅon par śes pa’i de bźin ñid gaṅ yin pa de bsṅo ba’i de bźin ñid do || bsṅo ba’i de bźin ñid gaṅ yin pa de byaṅ chub kyi de bźin ñid do || byaṅ chub kyi de (6) bźin ñid gaṅ yin pa de sems can gyi de bźin ñid do || sems can gyi de bźin ñid gaṅ yin pa de bdag gi de bźin ñid do || bdag gi de bźin ñid gaṅ yin pa de chos thams cad kyi de bźin ñid do || chos thams cad kyi de bźin ñid gaṅ yin pa de ni de bźin ñid med de | ma nor (7) pa de bźin ñid daṅ | gźan ma yin pa de bźin ñid do || de bźin ñid rjes su śes pas mṅon par śes pa’i ye śes rab tu sgrub ste | gaṅ de ltar rjes su śes pa de ni byaṅ chub sems dpa’i ’jig rten las ’das pa’i lam źes bya’o || de ci’i phyir źe na | ’jig rten las ’das pa’i lam (300a1) de ni gzugs kyis de bźin ñid rjes su śes pa ste | gzugs ’jig pa ma yin | chad pa ma yin | rtag pa ma yin | rten ciṅ ’brel bar ’byuṅ ba raṅ bźin gyis ma skyes pa’o || de bźin du tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes (2) pa’i de bźin ñid rjes su śes pa ste | rnam par śes pa la ’jig pa ma yin | chad pa ma yin | rtag pa ma yin | rten ciṅ ’brel bar ’byuṅ ba raṅ bźin gyis ma skyes pa’o || gaṅ phuṅ po’i ’jig rten las rgal ba de ni ’dod pa daṅ | gzugs daṅ | gzugs med pa’i ’jig (3) rten la yaṅ mi chags pa ste | de mi chags pas ’gro ba lṅar skyes pa’i sems can rnams la ’jig rten las ’das ba’i phyir chos ston te | gaṅ ’jig rten ’jig par mi byed pa de ltar chos ston to || de ci’i phyir źe na | ’jig rten mi rtag pa’i mtshan ñid de ’jig par mi byed do || (4) ’jig rten ni sdug bsṅal gyi mtshan ñid | bdag med pa’i mtshan ñid | źi ba’i mtshan ñid | stoṅ pa’i mtshan ñid | mtshan ma med pa’i mtshan ñid | smon pa med pa’i mtshan ñid | mṅon par ’du mi byed pa’i mtshan ñid nas de bźin ñid kyi mtshan ñid kyi bar du ste | ’jig (5) rten ’jig par mi byed pa ’di ni | rigs kyi bu byaṅ chub sems dpa’i ’jig rten las ’das pa’i lam yoṅs su dag pa’o || gaṅ lam yoṅs su dag pa la rab tu gnas pa’i byaṅ chub sems dpa’ ni lam log pa la gnas pa’i sems can rnams la chos kyi snaṅ ba chen po byed do || (6) de dag snaṅ ba brñed nas ’jig rten las ’das pa’i lam de ñid la rab tu gnas so || byaṅ chub kyi sñiṅ po thob par byed pa’i phyir lam ’di ni rab kyi mchog go || mi dge ba thams cad kyi sems med pa’i phyir lam ’di ni mchog go || saṅs rgyas kyi ye śes kyi rtse mo rñed pa’i phyir lam (7) ’di ni dam pa’o || chu bo thams cad las sgrol ba’i phyir lam ’di ni bla na med pa’o || ñi tshe ba’i lam thams cad las ’das pa’i phyir lam ’di ni goṅ na med pa’o || gñen po mi dmigs pa’i phyir lam ’di ni mñam pa med pa’o || sṅon gyi saṅs rgyas kyi lam du yaṅ dag par ’gro (300b1) ba’i phyir lam ’di ni mi mñam pa daṅ mñam pa’o || bdud daṅ phyir rgol pa thams cad bcom pa’i phyir lam ’di ni bde bar ’gro ba’o || mṅon par śes pa daṅ rdzu ’phrul gyi rkaṅ pa’i ye śes kyis rnam par rol pa’i phyir lam ’di ni mi thogs par ’gro ba’o || śes rab kyis snaṅ ba’i ’od (2) rnam par dag pa’i phyir lam ’di ni mun pa mun nag med pa’o || sgyu daṅ g-yo med pa’i phyir lam ’di ni draṅ po’o || sems gya gyu med pa’i phyir lam ’di ni gsal ba’o || sems can thams cad la sems mñam pa’i phyir lam ’di ni mñam pa’o || sems can thams cad la go ’byed pa’i (3) phyir lam ’di ni rgya che ba’o || phan tshun du gnod par mi ’gyur bas lam ’di ni yaṅs pa’o || yoṅs su mi skye bar ’gro bas lam ’di ni rnal du ’dug pa’o || sbyin pa’i pha rol tu phyin pas lam ’di ni bsod nams kyis brtan pa’o || tshul khrims gyi pha rol tu phyin pas lam ’di ni gduṅ (4) ba med pa’o || bzod pa’i pha rol tu phyin pas lam ’di ni ’jig pa med pa’o || brtson ’grus kyi pha rol tu phyin pas lam ’di ni mi zlogs pa’o || bsam gtan gyi pha rol tu phyin pas lam ’di ni rdul thams cad daṅ bral ba’o || śes rab kyi pha rol tu phyin pas lam ’di ni nam mkha’ daṅ mñam (5) par ’gro ba’o || ṅa rgyal med pas lam ’di ni ye śes kyi rjes su ’gro ba’o || dge ba’i chos thams cad yaṅ dag par bsgrubs pas lam ’di ni saṅs rgyas kyi chos thams cad yoṅs su sgom pa’i rjes su ’gro ba’o || sṅon thos pa mi slu ba’i phyir lam ’di ni chos kyi ’khor lo rab tu (6) skor ba rjes su ’gro ba ste | rigs kyi bu de dag ni byaṅ chub sems dpa’ rnams kyi ’jig rten las ’das pa’i lam yoṅs su dag pa ste | lam yoṅs su dag pas gaṅ la gnas nas byaṅ chub sems dpa’ go cha chen po bgos te | theg pa chen po de la źugs nas byaṅ chub kyi sñiṅ (7) po ga la ba der ’gro ba’o ||

This is the armour of bodhisatvas; this is the armour of saving (uttāraṇasaṃnāha) those who do not yet cross over by the right practice as the great vessel (mahānāvasamyakprayoga); this is the armour of releasing those who are not yet liberated by being thoroughly liberated from all fetters of vices and views (sarvakleśadṛṣṭibandhana); this is the armour of consoling the unconsoled (anāśvāśvasasaṃnāha) by giving up the fear of eradicating all perishable properties (sarvaparigrahābhaya); this is the armour of liberating those who are not yet extinguished (aparinirvṛta) by teaching evenness for the inverted in nihilism; this is the armour of liberating all living beings through the conception that the self, living beings, life principle, and person do not exist (ātmasatvajīvapudgala); this is the armour of grasping the true dharma (saddharma) by not considering body or life (kāyajīvatanirapekṣa); this is the armour of purifying the buddha-field by never being satisfied with the accumulation of the roots of good (kuśalamūlasaṃbhāra); this is the armour of adorning the body with the characteristics of a great man and the marks of beauty (lakṣaṇānuvyañjanakāyālaṃkāra) by gathering various accumulations of generosity (dānasaṃbhāra); this is the armour of vanquishing all Māras and adversaries (sarvamārapratyarthika) by attaining supernormal knowledges (abhijñā); this is the armour of satisfying (saṃtoṣaṇa) all living beings through the knowledge of special knowledge (pratisaṃvidjñāna); this is the armour of seeking and hearing all dharmas of the buddha through the knowledge of memory (dhāraṇījñāna); this is the armour of seeing the thoughts of all living beings (sarvasatvacittadarśanasaṃnāha) through the knowledge of supernormal knowledges (abhijñājñāna); this is the armour of knowing the superior or inferior abilities of all living beings (sarvasatvendriyaparāparajñāna) by the insight and knowledge (prajñājñāna); this is the armour of fulfilling ten powers (daśabalaparipūraṇā) by the attainment of the power of insight and knowledge (prajñājñānabalasamudāgamana); this is the armour of attaining fearlessness (abhaya) because their resolutions never decrease; this is the armour of fulfilling the eighteen special qualities of the Tathāgata (aṣṭādaśāveṇikabuddhadharmaparipūraka) by fulfilling (paripūraṇa) all good qualities (sarvakuśaladharmaparipūraṇa) and by abandoning all bad qualities (sarvākuśaladharma); this is the armour of fearlessness (abhayasaṃnāha) of bodhisatvas because they do not become afraid (uttras-), frightened (saṃtras-) or fearful, even though they hear that all dharmas are like an illusion (māyā), a dream (svapna), a reflection (pratibhāsa), an echo (pratiśrutkā), the moon reflected in water (udakacandra); this is the armour of compassion (mahākaruṇāsaṃnāha) of bodhisatvas because they never give up any being, even though they know all living beings are basically in complete extinction (prakṛtiparinirvṛta); this is the armour of skillful means (upāyakauśalasaṃnāha) of bodhisatvas because they teach life, death, and birth, even though they hear that all dharmas are empty (śūnyatā), without distinguishing marks (animitta), wishless (apraṇihita), unconditioned (anabhisaṃskṛta), unborn (ajāta), and unoriginated (anutpanna); this is the undisturbed armour of magical presence (pūrvākopyādhiṣṭhānasaṃnāha) of bodhisatvas because they never realize (na sākṣātkṛ-) the fruit nor fall into (na pat-) cessation (nirodha), even though they understand the essential character entering into the state of being determined (niyāmāvakranti) and know that there is no origination of any conditioned thing (sarvasaṃskārānutpāda). The bodhisatvas, having clad themselves in this great armour, enter into the great vehicle (mahāyāna).

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何等名爲被大甲冑。此諸菩薩。若被未度者令度甲冑。修治大船故。被未解脱者令解脱甲冑。解脱煩惱諸見縛故。被未安者令安甲冑。令捨一切攝受怖故。被未涅槃者令得涅槃甲冑。令顛倒者獲正道故。被解脱一切有情甲冑。令著我有情命者壽者無所得故。被受持正法甲冑。不貪身命故。被淨佛刹土甲冑。修習善根無厭足故。被莊嚴相好甲冑。積集種種福資糧故。被摧諸魔外道所説甲冑。獲神通力故。被令一切有情歡喜甲冑。獲四無礙智故。被求諸佛正法甲冑。得陀羅尼智故。被觀一切有情心甲冑。得神通智故。被知一切有情根前後智甲冑。由方便智慧故。被滿足十力甲冑。積集智慧力故。被無所畏甲冑。於一切處心無退沒故。被滿足十八不共法甲冑。修一切善法斷一切不善法故。被聞一切法不驚不怖不畏甲冑。知一切法如幻夢光影谷響水月故。被大悲甲冑。知諸有情本來涅槃悉成就故。被善巧方便甲冑。聞空無相無願無行一切法不生。而能示現處生死故。被先加持不動甲冑。聞説超過尼夜摩相。一切諸法不生一切行不滅。不取果證故。是爲菩薩大乘甲冑。菩薩被此二十大甲冑已。乘於大乘到於彼岸。

de la ’di ni byaṅ chub sems dpa’ rnams kyi go cha ste | gru chen po yaṅ dag par sbyor bas ma rgal ba sgrol ba’i go cha’o || ñon moṅs pa daṅ | lta ba’i bciṅs pa thams cad las yoṅs su ’grol bas ma grol ba ’grol ba’i go cha’o || yoṅs su ’dzin pa’i (301a1) ’jigs pa thams cad ’dor bas dbugs ma phyin pa rnams dbugs ’byin pa’i go cha’o || med pa la phyin ci log tu gyur pa mñam pa ñid du ston pas yoṅs su mya ṅan las ma ’das pa mya ṅan las bzla ba’i go cha’o || bdag daṅ sems can daṅ srog daṅ gaṅ zag med dmigs pas (2) sems can thams cad yoṅs su grol ba’i go cha’o || lus daṅ srog la mi lta bas dam pa’i chos yoṅs su ’dzin pa’i go cha’o || dge ba’i rtsa ba’i tshogs stsogs pas ṅoms mi myoṅ bas saṅs rgyas kyi źiṅ yoṅs su sbyoṅ ba’i go cha’o || sbyin pa’i tshogs sna tshogs bsags pas (3) mtshan daṅ dpe byad bzaṅ po lus kyi rgyan gyi go cha’o || mṅon par śes pa thob pas bdud daṅ phas kyi rgol ba thams ca btul ba’i go cha’o || so so yaṅ dag par rig pa’i ye śes kyis sems can thams cad śin tu tshim par byed pa’i go cha’o || gzuṅs kyi ye śes kyis saṅs (4) rgyas kyi chos thams cad ñan pa daṅ tshol ba’i go cha’o || mṅon par śes pa’i ye śes gyis sems can thams cad kyi sems la lta ba’i go cha’o || śes rab kyi ye śes kyis sems can thams cad kyi dbaṅ po mchog daṅ mchog ma yin pa śes pa’i go cha’o || śes rab daṅ (5) ye śes kyi stobs yaṅ dag par bsgrub pas stobs bcu yoṅs su bskaṅ ba’i go cha’o || thams cad du sems god pa med pas mi ’jigs pa thob pa’i go cha’o || mi dge ba’i chos thams cad spaṅs śiṅ | dge ba’i chos thams cad yoṅs su rdzogs par byed pas saṅs rgyas (6) kyi chos ma ’dres pa bcwa brgyad yoṅs su skoṅ ba’i go cha’o || chos thams cad sgyu ma daṅ | rmi lam daṅ | mig yor daṅ | brag ca daṅ | chu zla lta bur thos kyaṅ mi skrag | mi dṅaṅ | dṅaṅ bar mi ’gyur ba de ni byaṅ chub sems dpa’ rnams gyi mi skrag pa’i go cha’o || sems (7) can thams cad raṅ bźin gyis yoṅs su mya ṅan las ’das par śes kyaṅ sems can thams cad yoṅs su mi gtoṅ bar gnas pa de ni byaṅ chub sems dpa’ rnams kyi sñiṅ rje chen po’i go cha’o || chos thams cad stoṅ pa ñid daṅ | mtshan ma med pa daṅ | smon pa med pa daṅ | (301b1) mṅon par ’dus mi byed pa daṅ | ma skyes pa daṅ | ma byuṅ bar thos kyaṅ tshe daṅ | ’chi ’pho daṅ | skye ba kun du ston pa de ni byaṅ chub sems dpa’ rnams kyi thabs la mkhas pa’i go cha’o || chos thams cad ṅes par gyur ba la źugs pa’i mtshan ñid du śes śiṅ ’du byed thams cad (2) skye ba med par rig kyaṅ ’gog par mi ltuṅ źiṅ ’bras bu mṅon sum du yaṅ mi byed pa de ni byaṅ chub sems dpa’ rnams kyi sṅon gyi byin gyi rlabs mi ’khrugs pa’i go cha’o || go cha chen po ñi śu po de dag bgos nas de theg pa chen po la mṅon par źugs pa yin no ||

The great vehicle (mahāyāna) is made with four wheels (cakra), namely with the means of attraction (saṃgrahavastu), the spokes (ara) are well fitted as the roots of good (kuśalamūla) have been transformed (pariṇāmita) with intention (āśaya), it is well made with a deep nave (gambhīranābhi) as there is the immense knowledge of dependent origination (pratītyasamutpādajñāna), it is well kept together by the axle (akṣa) in order to bear the burdens of all living beings (sarvasatvabhāra), the pole (īṣā) is firmly fixed since it is supported by the great friendliness and great compassion (mahāmaitrīmahākaruṇa), it is surrounded with the railing (vedikā) of all sorts of jewels as it is adorned with all the jewels of dharma (sarvadharmaratnasamalaṃkṛta), it is fastened with a strong girth (varatra) of the highest intention (adhyāśaya) since it surpasses one’s earlier promise (pūrvapratijñottaraka), it is carried on by a yoke (yugaṃdharavāhi) yoked with the team of insight and expedient means (prajñopāyayuganaddha), it is fastened in the holes of peaceful meditation and expanded vision (śamathavipaśyanā), it is powered by the power of understanding four holy truths (catuḥsatyaparijñābala), it has the power of a thousand well-bred horses (ājanya), it goes to all buddha-fields (sarvabuddhakṣetra) by four magical feet (ṛddhipāda), the horns (śṛṅga) of recollection are bound with the string of a jewel necklace (ratnamālā), it roams widely and broadly since it contains all living beings, it fulfills its function (sukṛtakarma) as it subdues enemies (pratyarthika) and the Māras (mārapratyarthika), it is applied with (prayukta) practical knowledge and wisdom (vidyājñāna), it is driven by an autopilot (adhiṣṭhānādhiṣṭhita), all buddhas in ten directions think of it, it is well adorned with a lion’s throne (siṃhāsana_samalaṃkṛta), is praised by all the gods, the king of the gods, and the highest god (sarvadevaśakrabrahmābhinandita), has good visual form that one never be satisfied with looking at (atṛptadarśana), is beautiful to behold (darśanīya), is unbreakable because it is firm as a diamond (vajradṛḍha), is unchangeable due to the promise (pratijñā) based on the firmness of the highest intention (sārādhyāśaya), is controlled and well-grasped by a charioteer (sārathi), is always led by the thought of awakening (bodhicittapūrvaṃgama), runs smoothly as it is attuned to the fulfilling of the qualities of vows (praṇidhānaguṇaparipūrṇānugata), obtains the light (ālokalabdha) of divine sight in the great view of ten directions (daśadigvilokitadivyacakṣur), has the pure and wide light of infinite rays (raśmi) so that it can illuminate the ten directions, is always filled with flowers because the rain of flowers (puṣpavarṣa), namely the limbs of awakening (bodhyaṅga), continually pours down, is equipped with musical instruments which always produce the sound of dharma (dharmasvara), is in accordance with the mental capacity of followers, strives for all practices of bodhisatva (sarvabodhisatvacaryāparyeṣṭi), is superior because of infinite knowledge and immeasurable virtue (anantajñānaākāraguṇa), and is connected with the knowledge of knowing everything that is emptiness endowed with all sorts of excellencies (sarvākāravaropetaśūnyatāsarvajñajñānasamprayukta). Son of good family, the great vehicle (mahāyāna) is like that. Therefore, Good men (satpuruṣa), since the bodhisatva enters on the supramundane way (lokottaramārga) after having put on the armour, he appears to many beings, performing the deeds of the Buddha (buddhakārya), even without obtaining omniscience (sarvajñāna).” When this arrangement of way, armour, and vehicle was displayed, seventy-two thousand gods and human beings produced the thought of the incomparable complete awakening (iha mārgasaṃnāhayānavyūhe nirdiśyamāne dvisaptatīnāṃ prāṇidevamānuṣaṇām anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni), and thirty-two thousand bodhisatvas attained the tolerance that all things are unborn by purifying the supramundane way (dvātriṃśatīnāṃ ca bodhisatvasahasrāṇām lokottaramārgapariśuddhyā anutpattikadharmakṣāntiḥ pratilabdhā).

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復次乘者。以四攝法爲輪。善能攝取諸有情故。以淨十善爲輻。善能通達諸正行故。以淨意樂善根爲軸。善作甚深行根本故。以廣大縁生智爲轂。堪任荷負有情善故。以大慈悲爲輞。攝受法寶眷屬而莊嚴故。以堅固力爲繋縛。最勝功徳無退失故。以先誓願及善巧智爲運動。大悲方便能雙運故。以奢摩他爲轅。引發正慧善能遍知四聖諦故。以無遮施輻爲資糧故。以如意足遊諸佛刹故。以正念繩持菩提心不退失故。復次乘者。廣博容受一切有情。摧伏二乘制諸外道破壞魔衆顯現明智。能到究竟一切菩薩所應學故梵釋諸天皆讃仰故。如師子座安處一切説法者故。 See before the previous record 亦能顯現微妙色相觀無厭故。金剛鉤鏁堅固意樂。常無壞故。 See the previous record 以菩提心而爲先導。令身行願功徳滿故。以淨天眼常觀察故。以淨光明照十方故。常雨清淨覺支花故。常奏無礙法音樂故。善説正理相應法故。善化同類諸有情故。一切菩薩爲眷屬故。無量功徳所莊嚴故。流出無上薩婆若故。善男子如是菩薩擐彼二十清淨甲冑。乘此大乘住出世道。以作佛事安立有情。説此大乘甲冑莊嚴時。七萬二千人天。發於無上正等菩提之心。三萬二千菩薩。於出世間道。皆得清淨獲無生忍
大集大虚空藏菩薩所問經卷第五
丙午歳高麗國大藏都監奉　　勅雕造

theg pa chen po de (3) ni bsdu ba’i dṅos pos phaṅ lo bźi daṅ legs par ldan par byas pa bsam pas dge ba’i rtsa ba yoṅs su bsṅos pas rtsibs śin tu sbyar ba | rten ciṅ ’brel par ’byuṅ ba’i ye śes lhag par che bas lte ba zab ciṅ legs par byas pa | sems can thams cad kyi khur bskya ba’i phyir srog śiṅ (4) daṅ ldan źiṅ śin tu bzuṅ ba | byams pa chen po daṅ sñiṅ rje chen pos yaṅ dag par zin pas śiṅ rta’i mda’ brtan par sbyar ba | chos rin po che thams cad kyis legs par brgyan pas rin po che thams cad kyi kha ran gyis bskor ba | sṅon dam bcas pa kha ’og tu lus (5) ’khrus par byed pas lhag pa’i bsam pa sra ba’i ’breṅ pas bciṅs pa | thabs daṅ śes rab zuṅ du ’brel bas gña’ śiṅ gi khur khyer ba | źi gnas daṅ lhag mthoṅ gi bu gar legs par sbyar ba | bden pa bźi yoṅs su śes pa’i stobs kyi ’gros can | caṅ śes stoṅ (6) rab tu ’bad pa daṅ ldan pa | rdzu ’phrul gyi rkaṅ pa bźis saṅs rgyas kyi źiṅ thams cad du ’gro ba | dran pa’i ru dag rin po che’i phreṅ ba’i srad bus bciṅs pa | sems can thams cad śoṅ bas rgya che źiṅ yaṅs par rgyu ba daṅ | dgra daṅ bdud kyi dgra ’dul ba | legs par (7) bya ba byas pa | rig pa daṅ ye śes rab tu sbyor ba | byin gyi rlabs kyis byin gyis brlabs pa | phyogs bcu’i saṅs rgyas thams cad kyis dgoṅs pa | seṅ ge’i khri śin tu brgyan pa | lha daṅ | brgya byin daṅ tshaṅs pa thams cad kyis mṅon par bstod pa | gzugs bzaṅ (302a1) źiṅ blta bas mi ṅoms pa | blta na sdug pa | rdo rje ltar sra źiṅ mi tshugs pa | lhag pa’i bsam pa brtan pas dam bcas pa las mi ’gyur ba | kha lo sgyur bas śin tu bsdus śiṅ bzuṅ ba | rtag tu byaṅ chub kyi sems sṅon du ’gro ba | smon lam gyi yon tan (2) yoṅs su rdzogs pa’i rjes su soṅ bas gar dga’ mgur ’gro ba | phyogs bcur rnam par lta ba’i lha’i mig gi snaṅ ba thob pa | phyogs bcur snaṅ bar byed pa’i phyir ’od yaṅs pa rnam par dag ciṅ ’od zer mtha’ yas pa | byaṅ chub kyi yan lag gi med tog gi char rgyun du ’bab (3) bas rtag tu me tog gis gaṅ ba | rtag tu chos yaṅ dag par brjod pa’i rol mo sil sñan daṅ ldan pa | skye bo’i ’khor skal pa ’thun pa | byaṅ chub sems dpa’ spyod pa thams cad tshol ba | yon tan gyi rnam pa tshad med pa’i ye śes mtha’ yas pas śin du ’phags pa | rnam pa (4) thams cad kyi mchog daṅ ldan pa’i stoṅ pa ñid thams cad mkhyen pa’i ye śes daṅ rab tu ldan pa ste | rigs kyi bu theg pa chen po de ni de ’dra’o || skyes bu dam pa de dag de’i phyir go bgos nas mṅon par źugs te | ’jig rten las ’das pa’i lam de la rab tu źugs pas (5) thams cad mkhyen pa ma thob kyaṅ saṅs rgyas kyi mdzad pas sems can thams rnam la ñe bar gnas pa yin no || lam daṅ go cha daṅ theg pa bkod pa ’di bstan pa na lha daṅ mi’i srog chags bdun khri ñis stoṅ ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so || byaṅ (6) chub sems dpa’ sum khri ñis stoṅ ni ’jig rten las ’das pa’i lam yoṅs su dag pas mi skye ba’i chos la bzod pa thob bo ||

Ratnaśrī

gaganagañjaparipṛcchā, volume 6 Then the bodhisatva Ratnaśrī addressed himself to the bodhisatva Gaganagañja: “Son of good family, was the supramunane way purified by you?” Gaganagañja said: “Son of good family, it was purified by purifying myself.” Ratnaśrī said: “Son of good family, how did you purify yourself?” Gaganagañja said: “Since this world is pure, son of good family, I am originally pure.” Ratnaśrī said: “Son of good family, what is the purity of the world?” Gaganagañja said: “Since the form (rūpa) is originally pure, it is deathless (acyuta). Since the form in the future will be pure, it is without coming. Since the form in the present is pure, it is established in the true state (dharmatāsthita). In the same way, since the feeling, perception, formative factors and consciousness (vedanāsaṃjñāsaṃskāravijñāna) are originally pure, those are deathless. Since the consciousness (vijñāna) in the future will be pure, it is without coming. Since the consciousness in the present is pure, it is established in the true state (dharmatā). Son of good family, this is the purity of the world.” Ratnaśrī said: “As for the pure world, where can we see it?” Gaganagañja said: “Son of good family, you can see such pure world in all dharmas.” Ratnaśrī said: “How can we see all the dharmas?" Gaganagañja said: “It is when we know how to distinguish the past and future of all dharmas by means of insight and knowledge (prajñājñāna)” Ratnaśrī said: “How do you distinguish the past and future of all dharmas?” Gaganagañja said: “Where there is no cessation (pariccheda) or eternity (śāśvata).” Ratnaśrī said: “Where is no cessation or eternity?” Gaganagañja said: “Where there is no cessation or eternity there is no origination or extinction (anutpannāniruddhatā).” Ratnaśrī said: “What is this place without origination or extinction?” Gaganagañja said: “It cannot be verbally expressed.” Ratnaśrī said: “Why is that?” Gaganagañja said: “Because the dharma is incalculable and ineffable.” Ratnaśrī: “Son of good family, how can you count the incalculable dharmas (asaṃkhyeyadharma)?” Gaganagañja said: “Just as, even though on the earth it is possible to measure open space, in open space it is impossible, just so, even though it is possible to measure by means of calculation (gaṇanamukhena), it is still impossible to measure by means of calculation. This is because the nature of the means of calculation is non-calculation.” Ratnaśrī said: “What then are the means of calculation and the means without calculation?” Gaganagañja said: “The means of calculation is conditioned (saṃskṛta), and the means without calculation is unconditioned (asaṃskṛta). Therefore, that which is without calculation in the unconditioned is beyond calculation, and that which is beyond calculation is unconditioned, thus the Lord said that by means of insight one should calculate, investigate, and give up what is to be given up. Accordingly, when the bodhisatva calculates the dharma in the conditioned, measures it in his consciousness, and reflects on it in the right way, he never sees any dharma which is to be fully known (parijñeya), to be eliminated (prahātavya), to be realized (sākṣātkartavya), or to be cultivated (bhāvayitavya). Since the bodhisatva never sees any dharma, he does not establish any dharma. Where he does not establish any dharma, there is the attainment of the absence of basis (anālaya). Where he attains the absence of basis, there is not anything to be wanted. Where there is nothing to be wanted, there is nothing to be obtained. Since he is free from mental conception (upalambha), there is nothing related to the self (amama) or nothing to be grasped (aparigraha). What is non-grasping? It is not grasping permanence or impermanence in form, as well as in feeling, perception, formative factors or consciousness (vedanāsaṃjñāsaṃskāravijñāna); it is not grasping suffering or happiness in form, as well as in feeling, perception, formative factors or consciousness; it is not grasping the self or selflessness in form, as well as in feeling, perception, formative factors or consciousness; it is not grasping the beautiful or the ugly in from, as well as in [feeling, perception, formative factors or] consciousness; it is not grasping emptiness or non-emptiness in from, as well as in [feeling, perception, formative factors or] consciousness. Even though he does not grasp anything, he attains concentration (samādhi). He stays within existence (saṃsāra), but he never grasps any vice of existence. Even though he makes living beings believe in extinction, he attained extinction from the beginning (ādiparinirvṛta). What then is the extinction of the bodhisatva? Extinction (parinirvāṇa) is the unconditioned (anabhisaṃskṛta). Even though the bodhisatva never makes even a small bad action (akuśalakarman), he still enters into grasping for the good actions (kuśaladharma). Since the bodhisatva makes all composite things (sarvasaṃskṛta) as belonging to body, speech, and mind (kāyavākcitta), he, having investigated them, transforms them into omniscience. He does not seek omniscience as form nor feeling, nor perception, nor formative factors, nor consciousness. Because he is not attached to his thoughts and morality, while fulfilling all his vows (sarvapraṇidhāna), he never sees (na samanupaśyati) the dharma in which there is increase or decrease. Since the dharma does not decrease nor increase, the bodhisatva, having attained the sameness of all dharmas (sarvadharmasamatā), performs the practice of a bodhisatva, being established in the absolute reality (dharmadhātu), thus he neither performs nor practices any dharma. Son of good family, the bodhisatva who has attained such extinction performs the practice of the bodhisatva (bodhisatvacaryā). Why is that? When the bodhisatva is established in the unconditioned (abhisaṃskāra) among all constructed, he attains extinction, and therefore the bodhisatva does not construct things among all the constructed things. Thus the unconditioned is called ‘extinction (parinirvāṇa)’ because it is not conditioned. Since the other shore (pāra) is that which does not enter into consciousness (vijñāna), the bodhisatva is characterized (prabhāvita) as having no conceptual activity (avijñapti), thus it is called ‘extinction.’ Since the other shore is without distinguishing marks (animitta), the bodhisatva does not transform his thoughts into distinguishing marks, thus it is called ‘extinction.’ Since the other shore is beyond false imagination (parikalpa), his thoughts do not enter into the imagination, thus it is called ‘extinction.’ Since the other shore is baseless, he does not transform his thoughts into the absence of basis (anālaya), thus it is called ‘extinction.’ Therefore, son of good family, this is the extinction of the bodhisatva, namely performing the practice of the bodhisatva. Then the Lord applauded the bodhisatva, the great being Gaganagañja (atha khalu bhagavān gaganagañjāya bodhisatvāya mahāsatvāya sādhukāram adāt): “Well done, good man, well done (sādhu sādhu satpuruṣa). If it should be explained, I will say like that.” When this teaching was declared, five hundred bodhisatvas produced the tolerance [that all things are unborn (anutpattikadharmakṣānti)]. Then the bodhisatva, the great being Gaganagañja addressed himself to the Lord: “O Lord, we attained eloquence by this light of the dharma from the tathāgata (tathāgatadharmāloka). Just as forms appear in dependence on light, so we attained shining eloquence by the power generated by the tathāgata.” Then the bodhisatva Ratnaśrī said this to the bodhisatva Gaganagañja: “Son of good family, why do you hide your knowledge and teach that you attained eloquence by the presence of the Buddha (buddhādhiṣṭhāna)?” Gaganagañja said: “Son of good family, all the eloquence of the bodhisatvas, even a small part of it, should be seen as the presence of the Buddha. Why is that? If the buddhas do not make those dharmas appear, how could the bodhisatva attain eloquence?” Ratnaśrī said: “Son of good family, how is the eloquence transferred?” Gaganagañja said: “Son of good family, there is no transference [of eloquence,] but, nevertheless, the eloquence is attained by the eloquence of the Buddha.” Just as, even though ignorance (avidyā) is not transferred to the formative factors (saṃskāra), the formative factors are produced by the cause of ignorance, just so, even though the eloquence of the Buddha is not transferred anywhere, by its cause the eloquence still arises. Just as the sounds of horses, elephants, and human beings (hayagajamanuṣyakāḥ śabdāḥ) are not transferred to an echo (pratiśrutkā) but because of it the echo (pratiśrutkā) arises, just so the eloquence of the Buddha is not transferred anywhere but by its cause the eloquence still arises.” Ratnaśrī said: “Son of good family, dependent origination (pratītyasamutpāda) is profound (gambhīra).” Gaganagañja said: “In the same way any dharma is never born.” Ratnaśrī said: “Son of good family, what is it that there is no dependent origination of any dharma?” Gaganagañja said: “Son of good family, if a certain agent (kartṛ) is in conditions, the dharmas will be born, but, because any agent is not apprehended in conditions, the agent is not apprehended in any dharma. Ratnaśrī said: “Son of good family, what is it that the Tathāgata never appears?” Gaganagañja said: “if suchness arises, the tathāgata will appear, but still we hold the view that suchness never arises. Why is that? Suchness is brought about (prabhāvita) through non-arising. One who understands all dharmas just like the suchness, he is called the tathāgata. Ratnaśrī said: “Son of good family, why did the tathāgata come?” Gaganagañja said: “Something like that should be let alone (sthāpanīya).” Ratnaśrī said: “What is this letting alone?” Gaganagañja said: “Because the absolute truth (dharmadhātu) is in accordance with its proper place (yathāsthāna).” Ratnaśrī said: “What is the place of the absolute truth?” Gaganagañja said: “It is not the place of birth nor the place of death, it is neither a place nor non-place. Such a place is the place of the absolute truth, and just the place of absolute truth is the place of all dharmas. The place of all dharmas is not a place, and that which is not a place is without place because there is no place of birth or place of death, thus it is neither a place nor non-place. Such is the place of the tathāgata which is not considered as the place of birth nor the place of cessation. In this way, son of good family, that the tathāgata appears is an extreme (eko ’ntaḥ) and that the tathāgata never appears is another extreme, thus you should seek the tathāgata from the middle way (madhyamapratipad) which is free from both extremes, namely the existence of birth or the non-existence of birth.” Ratnaśrī said: “Son of good family, although that the buddha arises from the absence of the place of birth or death is profound, son of good family, who would believe this appearing of the buddha?” Gaganagañja said: “One who does not make any matter of dispute (adhikaraṇa).” Ratnaśrī said: “Son of good family, how is ‘matter of dispute (adhikaraṇa)’ explained?” Gaganagañja said: “Son of good family, ‘matter of dispute (adhikaraṇa)’ is a word for imputing (samāropa). One who does not impute anything to any dharma does not makes any matter of dispute concerning any dharma, therefore a word for ‘no matter of dispute’ is a word for sameness (samatā); a word for sameness is a word for the incomparable (asadṛśa); a word for the incomparable is a word for the absence of words (apada); a word for the absence of words is a word for the absence of letters (anakṣara); a word for the absence of letters is a word for the absence of information (avijñapti); a word for the absence of information, in which there is no activity (apracāra) of thoughts and mind (cittamanas), is a word for the absence of activity; Just as, even though bird-tracks do not remain in the sky, we still talk about it with the place of sound, in the same way, whether the buddha is born or unborn, we still talk about it with the word to be born. In that case, even though the bodhisatva teaches non-origination (anutpāda), he still makes things appear. Why is that? Because the essential nature of all dharmas (sarvadharmasvabhāva) is the essential nature of unbornness (anutpādasavabhāva); the essential nature of unbornness (anutpādasvabhāva) is without own nature (niḥsvabhāva); that which has no essential nature, in that there is no existence; that in which there is no existence, that is established nowhere, thus all dharmas are the limit established nowhere (apratiṣṭhitakoṭi); the limit established nowhere is the limit of all dharmas, thus all the dharmas are called ‘being established in the limit of reality (bhūtakoṭi)’; what is called the limit of reality is the unlimited limit (aparicchinnakoṭi); since the limit is in accordance with all limits, all dharmas appear as having attained the limit. Why is that? Because, even if the limit attains another part of the sky, it is still the same limit in the sky. Just as there is no border dividing the sky, just so there is no limit of any dharma (sarvadharmakoṭi) in the limit of reality (bhutakoṭi). Since the limit of reality is the limit of the self (ātmakoṭi), by knowing the limit of the self, the knowledge of the limit of all beings is understood. Since the limit of all dharmas is unified with the limit of all beings, all dharmas are called ‘the limit of exhaustion (kṣaya), the end of exhaustion, and the ultimate of exhaustion.’ What is called ‘exhaustion (kṣaya)’ is a designation (adhivacana) for extinction (nirvāṇa), and thus all dharmas are the same as extinction. Why is that? Because it is without adversary (niṣpratipakṣa). Just as there is no adversary in open space, so there is no adversary in all dharmas. Those who seek extinction (nirvāṇa) in the perspective of an adversary see birth and death, and those who think that these dharmas will be born and will die never know the sameness of extinction (nirvāṇasamatā) since they practice in birth and death. Therefore, the Lord said “You should know! you should know! Do not dispute! Do not dispute! Fulfill the indisputable excellent qualities of ascetics (śrāmaṇa)!”

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大集大虚空藏菩薩所問經卷第六
開府儀同三司特進試鴻臚卿肅國
公食邑三千戸賜紫贈司空謚大鑑
正號大廣智大興善寺三藏沙門
不空奉　　　　　　　　　詔譯爾時寶吉祥菩薩。問大虚空藏菩薩言。仁者汝已淨出世間道耶虚空藏菩薩言。善男子如是已淨。復問言云何已淨。答言我清淨故已淨。復問言云何我清淨。答言世間清淨故我清淨。復問言云何世間清淨。答言善男子色前際清淨無去故。色後際清淨無來故。色中際清淨不住故。如是受想行識。識前際清淨無去故。識後際清淨無來故。識中際清淨不住故。善男子是故名爲世間清淨。復問仁者如是世間清淨。欲何所顯。答言善男子顯一切法悉皆清淨。復問云何顯一切法清淨。答曰以智慧故。知一切法前際後際之分齊故。復問云何一切法前後分齊。答曰不斷不常故。復問於彼不斷不常是何言説。答曰不斷不常是不生不滅言説。復問於彼不生不滅是何言説。答曰不生不滅是無言説。復問云何法無言説。答曰是法無數故。復言仁者法若無數云何隨於名數。答曰善男子譬如虚空不隨名數。但以名數假名虚空。如是名數即非名數。復問云何數非數門答曰數門者説有爲法。非數門者説無爲法。又數非數法皆是無爲。是故佛説應以智慧遠離一切稱量數法。於有爲數以識稱量如理觀察。爾時不見是法應斷是不應斷。是法應證是不應證。是法應修是不應修。不見諸法亦不作限量。若無見無量。是時即獲無所執著得無怖望。若無怖望則無所縁。得無所縁則得無我。若得無我則無所執。云何無所執。不執色是常無常。不執受想行識是常無常。不執色是苦是樂。不執受想行識是苦是樂。不執色是我無我。乃至不執識是我無我。不執色是淨非淨。乃至不執識是淨非淨。不執色是空非空。乃至不執識是空非空。即獲無所執著三摩地。得是三摩地已。常起大悲度諸有情。不見流轉生死煩惱。所以者何生死涅槃性無別故。於諸有情現見涅槃。亦知自身本來涅槃。是名菩薩般涅槃行。善男子云何菩薩般涅槃行。般涅槃者名無有觀行。迴向薩婆若。於薩婆若不作色求。不作受想行識求。以無求心住清淨戒滿足本願。於一切法不見増減。獲於平等住於法界。由住法界行菩薩行。亦無行法而爲所行。善男子是爲菩薩般涅槃行。復問云何無行有行觀察涅槃。善男子菩薩作意觀察涅槃。名爲有行證於無行。以無行故名爲涅槃。復次菩薩於言説詮表不生分別。名爲涅槃。又涅槃者名爲彼岸。而彼岸者無有諸相。於彼諸相心不取著。名爲涅槃。又彼岸者名無分別。於彼不起分別心故名爲涅槃。又彼岸者無阿頼耶。於彼不起阿頼耶心故名爲涅槃。善男子。如是行已名爲菩薩般涅槃行。時世尊讃虚空藏菩薩言。善哉善哉正士。快説此法契於菩薩般涅槃行。説此法時。會中有五百菩薩。得無生法忍爾時大虚空藏菩薩摩訶薩白佛言。世尊由於如來智慧光明照曜我等故得斯辯。非我能也。譬如日光照閻浮提所有色像。如是世尊大調御士慧光明力。能令我等曉了諸法。亦復如是爾時寶吉祥菩薩。謂虚空藏菩薩言。善男子汝今云何隱其自智。皆言盡是如來加持。虚空藏言。一切菩薩所獲辯才。皆是如來之所加持。非唯於我。善男子若無如來所説諸法菩薩從何而有辯才寶吉祥言若因如來生菩薩辯。當知佛辯可移轉耶。虚空藏言。如來辯才無有移轉。但爲其因。以因如來所説之法。生菩薩辯。譬如無明不轉至行。但爲行因生起行故。如是佛辯無所移轉。但爲作因生菩薩辯。又如象馬人聲不轉至谷。因彼等聲生於谷響故。彼聲等但與谷響而作其因。佛辯亦爾無有移轉。但與菩薩辯才作因。寶吉祥言。如來常説甚深縁生。又説諸法而無所生。善男子豈無縁生一切法耶。虚空藏言。若縁有作者。是法有生。因縁之法無有作者。是故諸法説無有生。寶吉祥言。如來今者出現於世。豈非生耶。虚空藏言。若眞如有生。可説如來有其生也。若許眞如無有生者。不應徴責如來出世以爲有生。是故無生説爲如來。如來者於一切法隨所覺悟。名爲如來。汝善男子復云何言如來生耶。此應置答。復問云何置答。對曰如法性住。是名爲置。復問法性云何住。虚空藏言。住不生不滅不住非不住。是名法性住。如法性住無所住。一切諸法亦復如是住無所住。如來亦爾。住無所住。不生不滅非住非不住。如是非住非不住。名如來住處。善男子言如來生者。是著一邊。言不生者亦著一邊。離此二邊。名爲中道。善男子觀如來者應如是觀。若異觀者非正觀也。寶吉祥言。如來生義。如是甚深。住無所住不生不滅。虚空藏言。善男子若解此佛生之義者。不生増上。復問善男子云何名増上。虚空藏言。増上者名増益句。謂於無中妄生増益。法無増益。若能於法不生増益。名平等句無等句。無句無句句。無文字句無了別句。於彼無心意識所行無所行句。其無所行句。譬如空中實無鳥跡。假以音説説鳥跡聲。如是如來實無有生。假以言説説佛出世。其智慧者。方能曉了不生句義。所以者何此不生句義。即是一切諸法自性。所謂無生。而此無生亦無自性。無自性者無有所住。無所住際是一切法際。住一切法際名爲實際。亦名邊際際遍一切處故。由是證得一切法實際。猶如虚空平等無有限齊。彼法實際亦無限齊。若限齊際者。不名一切法實際。如是平等一切法實際則我際。知我際則知一切有情際。若知一切有情際則知一切法實際。是實際是我際。是一切有情際。是一切法際。是名盡際。夫盡際者涅槃之謂也。證此理者名得涅槃。又一切法者無有相待。離相對治。譬如虚空無能對治。如是諸法亦無對治。若言有涅槃可入可求。是生滅見。此法應生此法應滅。彼人則爲行於生滅。不知涅槃平等一性。以不知故則著諸法妄生諍論。如世尊言若知我教授。應知則爲滿足沙門最勝功徳。

’phags pa nam mkha’ mdzod kyis źus pa | bam po drug pa | de nas byaṅ chub sems dpa’ rin chen dpal gyis byaṅ chub sems (7) dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu khyod kyis ’jig rten las ’das pa’i lam rnam par sbyaṅs so || smras pa | rigs kyi bu bdag rnam par dag pas rnam par sbyaṅs so || smras pa | rigs kyi bu khyod ji ltar na bdag rnam par dag || smras pa | (302b1) rigs kyi bu ’jig rten rnam par dag pas bdag rnam par dag go || smras pa | rigs kyi bu ’jig rten rnam par dag pa ’di gaṅ | smras pa | gzugs sṅon gyi mtha’ rnam par dag pas ’pho ba yaṅ med | gzugs kyi phyi ma’i mtha’ rnam par dag pas ’oṅ ba yaṅ med | gzugs da (2) ltar byuṅ ba yaṅ rnam par dag pas chos ñid gnas pa ste | de bźin du tshor ba daṅ | ’du śes daṅ | ’dus byed rnams daṅ | rnam par śes pa’i sṅon gyi mtha’ rnams par dag pas ’pho ba yaṅ med | rnam par śes pa phyi ma’i mtha’ rnam par dag pas ’oṅ ba yaṅ med | rnam par (3) śes pa da ltar byuṅ ba yaṅ rnam par dag pas chos ñid gnas pa ste | de ni rigs kyi bu ’jig rten rnam par dag pa źes bya’o || smras pa | de ltar rnam par dag pa’i ’jig rten ci la lta | smras pa | rigs kyi bu de ltar rnam par dag pa’i ’jig rten ni chos thams cad la lta’o || (4) smras pa | ji ltar na chos thams cad la lta | smras pa | śes rab daṅ ye śes kyis chos thams cad sṅon gyi mtha’ daṅ phyi ma’i mthar yoṅs su chad par rab tu śes so || smras pa | chos thams cad sṅon gyi mtha’ daṅ | phyi ma’i mtha’ yoṅs su chad pa gaṅ | smras pa | gaṅ la (5) chad pa yaṅ med | rtag pa yaṅ med pa’o || smras pa | gaṅ la chad pa yaṅ med rtag pa yaṅ med pa de la ci źes bya | smras pa | gaṅ la chad pa yaṅ med | rtag pa yaṅ med pa de la ni skye ba med pa daṅ ’gag pa med pa źes bya ba’o || smras pa | gaṅ la skyes ba yaṅ med ’gag (6) ba yaṅ med pa de ci źes bya | smras pa | gaṅ skye ba med pa daṅ | ’gag pa med pa de ni ji skad ces kyaṅ mi bya’o || de ci’i phyir źe na | chos de bgraṅ du med ciṅ rjod du med pa’o || smras pa | rigs kyi bu bgraṅ du med pa’i chos ji ltar bgraṅ bar ’gyur | smras pa | ’di lta ste | (7) dper na | sa’i steṅ na nam mkha’ la bgraṅ mod kyi | nam mkha’ la ni bgraṅ bar mi nus so || de bźin du bgraṅ ba’i sgo nas ni | bgraṅ mod kyi | bgraṅ ba’i sgo nas bgraṅ bar mi nus so || gaṅ bgraṅ ba’i sgo de ñid ni bgraṅ du med pa’i sgo’o || de la bgraṅ ba’i sgo gaṅ | bgraṅ (303a1) du med pa’i sgo gaṅ źe na | bgraṅ ba’i sgo źes bya ba ni ’dus byas so || bgraṅ du med pa’i sgo źes bya ba ni ’dus ma byas so || de la gaṅ ’dus ma byas la bgraṅ ba med pa de ni bgraṅ du med pa’o || gaṅ bgraṅ du med pa de ni ’dus ma byas te | bcom ldan ’das kyis (2) kyaṅ de ’di skad ces bgraṅs śiṅ bcal te | śes rab kyis gaṅ spaṅ bar bya ba de spoṅs śig ces gsuṅs ṅo || de la nam byaṅ chub sems dpa’ ’dus byas la bgraṅ źiṅ rnam par śes pa la ’jal te tshul bźin so sor rtog pa de na gaṅ yoṅs su śes par bya ba’am | spaṅ bar (3) bya ba’am | mṅon sum du bya ba’am | bsgom par bya ba’i chos gaṅ yaṅ yaṅ dag par rjes su mi mthoṅ ṅo || des chos thams cad yaṅ dag par rje sus mi mthoṅ bas chos la gnas su mi byed do || nam chos la gnas su mi byed pa de na gźi med pa thob pa yin no || nam gźi (4) med pa thob pa de na gaṅ la yaṅ ’dod par mi ’gyur ro || nam gaṅ la yaṅ ’dod par mi byed pa de na ci la’aṅ mi dmigs so || de dmigs pa daṅ bral bas bdag gi ba med ciṅ yoṅs su ’dzin pa med do || ci yoṅs su mi ’dzin ce na | gzugs la rtag pa’am | mi rtag par yoṅs (5) su mi ’dzin to || tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa la rtag pa daṅ mi rtag par yoṅs su mi ’dzin to || tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa la rtag pa daṅ mi rtag par yoṅs su mi ’dzin to || gzugs la sdug bsṅal ba daṅ bde bar yoṅs su mi ’dzin | tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa la (6) sdug bsṅal ba daṅ bde bar yoṅs su mi ’dzin | gzugs la bdag daṅ bdag med par yoṅs su mi ’dzin pa nas | rnam par śes pa’i bar la bdag daṅ bdag med pa yoṅs su mi ’dzin to || gzugs la sdug pa daṅ mi sdug par yoṅs su mi ’dzin pa nas | rnam par śes pa’i (7) bar la sdug pa daṅ mi sdug par yoṅs su mi ’dzin | gzugs la stoṅ pa’am mi stoṅ par yoṅs su mi ’dzin pa nas | rnam par śes pa’i bar la stoṅ ba’am mi stoṅ bar yoṅs su mi ’dzin to || de yoṅs su mi ’dzin kyaṅ tiṅ ṅe ’dzin thob pas ’khor ba na spyod ciṅ | ’khor ba’i ñon (303b1) moṅs pa rnams yoṅs su mi ’dzin to || sems can rnams kyaṅ mya ṅan las ’das pa la mos par byed la bdag kyaṅ thog mar yoṅs su mya ṅan las ’das pa yin no || de la byaṅ chub sems dpa’i yoṅs su mya ṅan las ’das pa gaṅ źe na | yoṅs su mya ṅan las ’das pa źes bya ba ni mṅon par (2) ’du mi byed pa’o || de la byaṅ chub sems dpa’i mi dge ba’i las chuṅ zad kyaṅ mṅon par ’du mi byed do || gaṅ dge ba’i chos rnams yaṅ dag par ’dzin ciṅ ’jug go || de lus daṅ ṅag daṅ sems dben pa’i mṅon par ’du byed pa thams cad mṅon par du byed de | so sor brtags nas (3) thams cad mkhyen par yoṅs su bsṅo’o || thams cad mkhyen pa de gzugs su mi sñems | tshor bar ma yin | ’du śes su ma yin | ’du byed rnams su ma yin te | rnam par śes par yaṅ sñems par mi byed do || de’i sems la sñems pa med ciṅ tshul khrims sñems pa med (4) pas smon lam thams cad yoṅs su rdzogs par byed kyaṅ chos gaṅ la yaṅ bri ba’am gaṅ bar yaṅ dag par rjes su mi mthoṅ ṅo || de bri ba med ciṅ gaṅ ba med pas chos thams cad mñam pa ñid rñed nas chos kyi dbyiṅs la gnas śiṅ byaṅ chub sems dpa’i spyad pa spyod de | chos gaṅ yaṅ (5) spyod pa yaṅ med | rnam par spyad pa yaṅ med do || rigs kyi bu de ltar yoṅs su mya ṅan las ’das pa’i byaṅ chub sems dpa’ byaṅ chub sems dpa’i spyad pa spyod do || de ci’i phyir źe na | mṅon par ’du bya ba thams cad la mṅon par ’du mi byed par rab tu gnas pa ni mya ṅan las (6) ’das pa ste | de’i phyir byaṅ chub sems dpa’ mṅon par ’du bya ba de la mṅon par ’du mi byed de | mṅon par ’du mi byed pa ni mṅon par ’dus ma byas pas yoṅs su mya ṅan las ’das pa źes bya’o || pha rol ces bya ba ni gaṅ rnam par śes pa mi ’jug pa ste | byaṅ chub sems dpa’ (7) rnam par rig pa med pas rab tu phye ba ni yoṅs su mya ṅan las ’das pa źes bya’o || pha rol ces bya ba ni mtshan ma med pa ste | de la de’i sems mtshan ma la yoṅs su mi sṅo ba ni yoṅs su mya ṅan las ’das pa śes bya’o || pha rol ces bya ba ni kun du rtog pa med pa ste | kun du rtog pa (304a1) de la de’i sems mi ’jug pas de’i phyir yoṅs su mya ṅan las ’das pa źes bya’o || pha rol ces bya ba ni gźi med pa’o || gźi med pa de la de’i sems yoṅs su mi sṅo ste | de’i phyir yoṅs su mya ṅan las ’das pa źes bya’o || rigs kyi bu de ltar na (2) byaṅ chub sems dpa’ yoṅs su mya ṅan las ’das pa byaṅ chub sems dpa’i spyad pa spyod do || de nas bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod la legs so źes bya ba byin te | legs so legs so || skyes bu dam pa gal te bśad par (3) bya na de ltar bśad do || bstan pa ’di bśad pa na byaṅ chub sems dpa’ lṅa brgya bzod pa skyes so || de nas bcom ldan ’das la byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod kyis ’di skad ces gsol to || bcom ldan ’das bdag cag ni de bźin gśegs pa’i (4) chos snaṅ ba ’dis spobs so || bcom ldan ’das ’di lta ste | dper na snaṅ ba la brten nas gzugs rnams gda’ ba de bźin du de bźin gśegs pa’i skye bu’i mthu ’dis bdag cag rnams spobs so || de nas byaṅ chub sems dpa’ rin chen dpal gyis byaṅ chub sems dpa’ nam (5) mkha’ mdzod la ’di skad ces smras so || rigs kyi bu ci’i phyir na bdag gi ye śes ’di bcab ste | saṅs rgyas kyi byin gyi rlabs kyis bdag spobs so źes ston | smras pa | rigs kyi bu byaṅ chub sems dpa’ rnams kyi gaṅ cuṅ zad spobs pa ji sñed pa de thams cad saṅs rgyas kyi byin (6) gyi rlabs su blta’o || de ci’i phyir źe na | gal te saṅs rgya bcom ldan ’das rnams kyis chos de dag yoṅs su snaṅ bar ma mdzad na byaṅ chub sems dpa’ spobs par ga la ’gyur | smra pa | rigs kyi bu ci spobs pa de ’pho ba źig gam | smras pa | rigs kyi bu ’pho ba ma yin (7) mod kyi | ’on kyaṅ de saṅs rgyas kyi spobs pa’i rgyus spobs so || ’di lta ste | dper na ma rig pa ni ’du byed rnams su mi ’pho mod kyi ma rig pa’i rgyus ’du byed rnams kyaṅ skye ba de bźin du saṅs rgyas kyi spobs pa yaṅ gaṅ du yaṅ mi ’pho mod kyi de’i rgyus spobs par yaṅ ’gyur ro || ’di lta (304b1) ste | dper na rta daṅ | glaṅ po che daṅ | mi rnams kyi sgra brag car mi ’pho mod kyi de’i rgyus brag ca’i sgra yaṅ ’byuṅ ba de bźin du | saṅs rgyas kyi spobs pa gaṅ du yaṅ mi pho mod kyi de’i rgyus spobs par yaṅ ’gyur ro || rin chen dpal gyis smras pa | rigs kyi bu rten ciṅ ’brel (2) bar ’byuṅ ba ni zab bo || smras pa | ’di ltar ’di la chos gaṅ yaṅ mi skye’o || smras pa | rigs kyi bu ci chos thams cad rten ciṅ ’brel bar ’byuṅ ba ma yin nam | smras pa | gal te rkyen rnams la byed pa po ’ga’ źig yod par gyur na ni chos rnams skye bar yaṅ ’gyur na | rkyen (3) rnams la byed pa po gaṅ yaṅ mi dmigs pas de’i phyir chos thams cad la byed pa po dmigs su med do || smras pa | rigs kyi bu ci de bźin gśegs pa ma byuṅ ṅam | smras pa | gal te de bźin ñid byuṅ ni de bźin gśegs pa yaṅ ’byuṅ bar ’gyur na de bźin ñid ni ’byuṅ bar mi ’dod (4) do || de ci’i phyir źe na | de bźin ñid ni skye ba med pas rab tu phye ba ste | de bźin ñid ji lta bar chos thams cad kyaṅ de bźin te de thugs su chud pas na de bźin gśegs pa źes bya’o || smras pa | rigs kyi bu ci de bźin gśegs pa byuṅ ṅam | smras pa | de ’di ’dra ba ’di ni gźag (5) par bya ba’o || smras pa | gźag par bya ba de gaṅ | smras pa | chos kyi dbyiṅs ji ltar gnas pa bźin no || smras pa | chos kyid byiṅs kyi gnas ji lta bu | smras pa | skye ba’i gnas ma yin | ’jig pa’i gnas ma yin te | gnas kyaṅ ma yin gnas med pa yaṅ ma yin pa ’di (6) lta bu’i gnas ni chos kyi dbyiṅs kyi gnas so || chos kyi dbyiṅs kyi gnas ji lta bar chos thams cad kyi gnas kyaṅ de bźin no || chos thams cad kyi gnas gaṅ yin pa de ni gnas ma yin te | gaṅ gnas ma yin pa de la skye ba’i gnas gaṅ yaṅ med | ’jig pa’i gnas kyaṅ (7) med pas gnas kyaṅ ma yin | gnas ma yin pa yaṅ ma yin te | de lta bu’i gnas ni de bźin gśegs pa’i gnas so || de bźin gśegs pa’i gnas gaṅ yin pa de | skye ba’i gnas su yaṅ mi ’dod de | ’gog pa’i gnas su yaṅ ma yin no || ’di ltar rigs kyi bu de (305a1) bźin gśegs pa byuṅ ṅo źes bya ba ’di ni mtha’ gcig go || de bźin gśegs pa ma byuṅ ṅo źes bya ba ’di ni mtha’ gñis te | gaṅ skye ba daṅ | skye ba med pa de gñis kyi dbu ma’i lam de las de bźin gśegs pa btsal bar bya’o || rin chen dpal (2) gyis smras pa | rigs kyi bu gaṅ la skye ba yaṅ med | ’jig pa’i gnas kyaṅ med par saṅs rgyas skye ba ni zab na rigs kyi bu | saṅs rgyas ’byuṅ ba ’di la su źig mos par ’gyur | smras pa | gaṅ lhag par mi byed pa’o || smras pa | rigs kyi bu lhag par (3) byed ces bya ba ji ltar bstan pa yin | smras pa | rigs kyi bu lhag par byed ces bya ba ’di ni sgro ’dogs pa’i tshigs go || su chos gaṅ la yaṅ sgro mi ’dogs pa de ni chos gaṅ la yaṅ lhag par mi byed pa ste | lhag par mi byed pa’i tshig ni mñam pa ñid kyi tshig go || mñam pa ñid kyi (4) tshig ni ’dra ba med pa’i tshig go || ’dra ba med pa’i tshig ni tshig ma yin pa’i tshig go || tshigs ma yin pa’i tshig ni yi ge med pa’i tshig go || yi ge med pi tshig ni rnam par rig pa med pa’i tshig go || gaṅ rnam par rig pa med pa’i tshig de la sems daṅ | yid kyi bar du rgyu ba med (5) pa de rab tu rgyu ba med pa’i tshig go || ’di lta ste dper na | nam mkha’ la bya rjes kyi gnas med kyaṅ sgras gnas su brjod pa de bźin du saṅs rgyas skye ba’aṅ skye ba med pa ste | ’on kyaṅ skye ba’i sgras brjod do || de la byaṅ chub sems dpa’ ni mkhas pas skye ba med pa ston (6) ciṅ yoṅs su snaṅ bar byed do || de ci’i phyir źe na | chos thams cad kyi ṅo bo ñid ni ’di lta ste | ’di ni mi skye ba’i ṅo bo ñid do || gaṅ mi skye ba’i ṅo bo ñid de ni ṅo bo ñid med pa’o || gaṅ ṅo bo ñid med pa de la dṅos po med pa’o || gaṅ dṅos po med pa de la gnas pa gaṅ yaṅ (7) med de | chos thams cad ni mi gnas pa’i mtha’o || gaṅ mi gnas pa’i mtha’ de ni chos thams cad kyi mtha’ ste | de’i phyir chos thams cad ni yaṅ dag pa’i mtha’ la gnas źes bya’o || yaṅ dag pa’i mtha’ źes bya ba ni yoṅs su ma chad pa’i mtha’o || mtha’ thams (305b1) cad kyi rjes su ’gro ba’i mtha’ ste | chos thams cad ni mtha’ der phyin par snaṅ ṅo || de ci’i phyir źe na | nam mkha’i cha śas gśegs pa’i mtha’ ni mtha’ ’di ste | ji ltar nam mkha’ kun du yoṅs su chad pa’i mtha’ ma yin pa de bźin du yaṅ dag pa’i mtha’ la chos thams cad kyi mtha’ (2) med do || yaṅ dag pa’i mtha’ gaṅ yin pa de ni bdag gi mtha’ ste | bdag gi mtha’ rjes su śes pas sems can thams cad kyi mtha’ rjes su śes pa khoṅ du chud par bya’o || gaṅ sems can thams cad kyi mtha’ der chos thams cad kyi mtha’aṅ ’dus te | de’i phyir chos thams cad (3) ni zad pa’i mtha’ zad pa’i mu | zad pa’i mthar thug pa źes bya’o || zad ces bya ba de ni mya ṅan las ’das pa’i miṅ bla dags so || de bas na chos thams cad ni mya ṅan las ’das pa daṅ mtshuṅs pa źes bya’o || de ci’i phyir źe na | de dag la gñen po med do || ’di lta ste dper na | nam (4) mkha’ la gñen po med pa de bźin du chos thams cad la’aṅ gñen po med do || gaṅ dag gñen pos mya ṅan las ’das pa tshol ba de dag ni skye ba daṅ ’jig par lta ba yin te | chos ’di dag ni bskyed par bya | chos ’di dag ni dgag par bya źes de dag skye ba daṅ | ’jig pa la spyod pas (5) de dag mya ṅan las ’das pa’i mñam pa ñid mi śes so || de bas nas bcom ldan ’das kyis kyaṅ ’di skad ces śes par gyis śig | śes par gyis śig | ma rtsod cig | ma rtsod cig | rtsod pa med pa dge sbyoṅ gi yon tan gyi mchog rnams yoṅs su rdzogs par gyis śig ces gsuṅs so ||

Ānanda

No Tibetan

At that time, the venerable Ānanda addressed himself to the Lord (atha khalu āyuṣman ānando bhagavantam etad avocat): “It is a marvelous thing, Lord, just as the bodhisatva Gaganagañja manifests his body, just so he teaches us.” The bodhisatva Gaganagañja said: “Venerable Ānanda, my body is manifested though, it is not manifested by myself. Why is that? Because open space is my body, it is manifested.” Ānanda said: “How then is your body manifested?” Gaganagañja said: “This is because, even though the buddha’s work (buddhakṛtya) is done by the body, the true body (dharmakāya), which is not undefiled, is not brought about through the parts of personality, spheres or fields of perception (skandhadhātvāyatana), nor born of the inverted body (viparyayakāya), but obtained by the mental body (manaskāya). In this way, the bodhisatva’s body is manifested.” Ānanda said: “Son of good family, are you manifesting all dharmas?” Gaganagañja said: “Venerable Ānanda, one should not think of my body separated from the dharma, it is the dharma itself, and the dharma itself is my body, in this way I manifest my body.” Ānanda said: “Son of good family, if you manifested your body, are you an Arhat?” Gaganagañja said: “Having penetrated the entrance into the dharma which is free from impurity (araṇādharmamukhaprativedha), without desire (rāga), I do not have any aversion or bewilderment (dveṣamoha), thus I am an Arhat.” Ānanda said: “Son of good family, if you are a Worthy One, when did you reach complete extinction (parinirvāṇa)?” Gaganagañja said: “Venerable Ānanda, an Arhat does not reach extinction, and ordinary people (pṛthagjanā) are not Arhats who reach extinction. Why is that? Because an Arhat gives up the concept of extinction (nirvāṇasaṃjñā). Since ordinary people just produce the thought-constructions of extinction, to the extent that they made thought-constructions do they reach extinction.” Ānanda said: “According to our interpretation of what you said, son of good family, you are not an Arhat, ordinary man (pṛthagjana), one who is undergoing training (śaikṣa), one who no longer needs training (aśaikṣa), isolated buddha, bodisatva, or tathāgata.” Gaganagañja said: “Good, Ānanda, very good. Even though the bodhisatva, who is not an Arhat, ordinary man (pṛthagjana), one who is undergoing training (śaikṣa), one who no longer needs training (aśaikṣa), isolated buddha, bodisatva, or tathāgata, teaches every stage (sarvabhūmi), he is still not established in any place.” When this teaching was declared, in order to protect the dharma, five hundred disciples, immediately offering dharma-robes to the bodhisatva Gaganagañja, said: “May all living beings attain eloquence such as this (sarvasatvā īdṛśasya pratibhānasya lābhino bhavantu)!” Then, by the magical presence of the bodhisatva Gaganagañja, the dharma-robes disappeared into open space. Then those monks, the Worthy Ones, said: “Son of good family, where did the dharma-robes go?” Gaganagañja said: “They went into the treasury of open space.” Then the Lord smiled (atha khalu bhagavān smitaṃ prādurakarot), and the venerable Ānanda asked the meaning of smiling: “O Lord, as the tathāgata does not smile for no reason, what is the reason for smiling?” The Lord said: “Ānanda, the bodhisatva Gaganagañja received five hundred robes by those five hundred monks, put them into the treasury of open space, sprinkled on the world-sphere called Kāṣāyadhvaja. In this way he performed the buddha-activities (buddhakārya) in the buddha-field of the tathāgata Parvatarāja. Then the religious discourses given by the bodhisatva Gaganagañja arose from those dharma-robes in the buddha-field, and hundreds koṭis of bodhisatvas attained the tolerance [that all things are unborn (anutpattikadharmakṣānti)] by the teaching of the dharma. Ānanda, you should see the sphere of supernatural power and knowledge (ṛddhijñānaviṣaya) of the bodhisatva in order to bring various living beings to maturity (anekaparyāyasatvaparipācana). When this teaching was taught, the great rain of flowers, which have been never seen before, shining brilliantly like the radiant sun and moon (candrasūrya), poured down, and a voice resonated from those flowers: “Having heard this teaching of the bodhisatva Gaganagñja, those living beings with faith, being sealed with the irreversible seal (avaivartikamudrā), will be devoted themselves to the place of awakening (bodhimaṇḍa).” Ānanda said: “O Lord, where are these flowers coming from?” The Lord said: “Ānanda, the Brahmā Prabhāvyūha, who reigned over one hundred thousand world-spheres, sprinkled these flowers in order to worship (pūjākarmaṇa) the bodhisatva Gaganagañja.” Ānanda said: “O Lord, we would like to see him.” The Lord said: “Just wait a minute, Ānanda, you will see him soon.”

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爾時具壽阿難陀白佛言。甚奇世尊。大虚空藏菩薩無礙辯才。乃能如是由自身證。能作斯説。時大虚空藏菩薩語阿難陀言。大徳不應説言我自身證。所以者何我身即虚空。以身虚空故。知一切法悉爲虚空。云何大徳言我身證。阿難陀言。身若空者。汝以何身而作佛事。虚空藏言。以法身故法身者無有遷變。蘊處界等不生不滅。非顛倒身得隨意現。意所成身而作佛事。阿難陀言。大士汝證法身耶。虚空藏言。大徳如我所解離法無身。我身即法法即我身。若法若身無有二相故言身證。阿難陀言。大士若身證者汝得阿羅漢耶。答言無所得故而得。所以者何。阿羅漢者。善能通達無諍法故。不染不恚亦不癡故。復言大士若如是者。汝應究竟般涅槃耶。虚空藏言。大徳阿羅漢者不般涅槃。何以故知一切法究竟涅槃斷涅槃想。但諸異生作是分別言我涅槃。乃至分別計有種種涅槃差別。阿難陀言。大士如汝所説。菩薩非阿羅漢。非異生非學非無學。非辟支佛非菩薩非如來。虚空藏言。善哉善哉具壽阿難陀。以非阿羅漢非異生非學非無學非辟支佛非菩薩非如來故。菩薩於一切處皆能示現。亦不住於一切位地。説是法時。會中有五百阿羅漢。各各脱身所著上服。而以供養虚空藏菩薩。作如是言。願一切有情獲得辯才如虚空藏。爾時大虚空藏菩薩。以加持力故。令其所奉上妙法衣。盡入虚空隱而不現。彼等羅漢苾芻。問虚空藏菩薩言。大士如是等衣。爲何所在。虚空藏言並入於我虚空庫藏爾時世尊熙怡微笑。阿難陀白佛言。世尊何因縁故而現微笑。如來微笑非無因縁。唯願演説。佛告阿難陀言。彼諸苾芻所奉衣服。以虚空藏菩薩威神力故。令衣盡入虚空。庫藏往彼袈裟幢世界山王如來所。而作佛事。虚空藏菩薩所説法音。於彼世界皆從袈裟之所流出。無量菩薩聞此法已。皆得無生法忍。阿難陀當知菩薩神通智勝。以如是等種種言音。成就有情以是因縁故我笑耳。説是法時忽於空中。雨無量日月光花。皆如火色昔所未見。花中出聲而作是言。若人聞此大虚空藏菩薩所説不退法印得生信解。必定當趣菩提道場爾時訶難陀白佛言。世尊如是之花從何所來。佛告阿難陀。有一梵王名光莊嚴。爲百千世界主。是彼梵天爲供養虚空藏菩薩故雨如是花。阿難陀言。世尊我等咸願見彼梵王。佛言且待須臾汝當自見

de nas bcom (6) ldan ’das la tshe daṅ ldan pa kun dga’ bos ’di skad ces gsol to || bcom ldan ’das byaṅ chub sems dpa’ nam mkha’ mdzod ji ltar lus mṅon sum du gyur pa de bźin du ston pa ṅo mtshar to || byaṅ chub sems dpa’ nam mkha’ mdzod kyis smras pa | btsun pa kun dga’ bo kho bo’i (7) lus ni mṅon sum ste | lus kyi mṅon sum bdag ma yin no || de’i ci’i phyir źe na | nam mkha’ ni bdag gi lus te | de’i phyir kho bo’i lus ni mṅon sum mo || de ji ltar na lus mṅon sum yin źe na | gaṅ gi phyir lus kyis saṅs rgyas kyi mdzad pa byed kyaṅ chos kyi sku lus kyaṅ mi ñams (306a1) la | phuṅ po daṅ | khams daṅ | skye mched kyis rab tu phye ba yaṅ ma yin | lus phyir ci log las byuṅ ba yaṅ ma yin te | yid kyi lus rab tu rñed do || de ltar na byaṅ chub sems dpa’ lus mṅon sum pa yin no || kun dga’ bos smras pa | rigs kyi bu khyod chos (2) thams cad mṅon sum pa yin nam | smras pa | btsun pa kun dga’ bo kho bo’i lus ni chos las rnam par grol bar mi ’dod de | khob bo’i lus ñid chos so || chos ñid ni kho bo’i lus so || de bas na khob po’i lus mṅon sum mo || kun dga’ bos smras pa | rigs kyi bu khyod gal (3) te lus mṅon sum pa yin na | khyod ci dgra bcom pa’am | smras pa | ñon moṅs pa med pa’i chos kyi sgo rtogs śiṅ | ’dod chags med la źe sdaṅ med ciṅ gti mug med pa’i phyir kho bo ni dgra bcom pa’o || smras pa | rigs kyi bu khyod gal te khyod dgra bcom pa yin na | ji srid (4) cig na yoṅs su mya ṅan las ’da’ | smras pa | btsun pa kun dga’ bo dgra bcom pa ni yoṅs su mya ṅan las mi ’da’ ste | so so’i skye bo rnams yoṅs su mya ṅan las ’da’i dgra bcom pa ni ma yin no || de ci’i phyir źe na | dgra bcom pa ni mya ṅan las ’das pa’i ’du śes (5) spaṅs pa’o || so so’i skye bo rnams ni yoṅs su mya ṅan las ’da’o źes rnam par rtog ste | de dag ci tsam du rtog ciṅ rnam par rtog pa de tsam du yoṅs su mya ṅan las ’da’o || smras pa | rigs kyi bu bdag cag gis ji ltar khyod kyis smras pa’i don śes pa ltar na khyod ni dgra bcom (6) pa’aṅ ma yin | so so skye bo yaṅ ma yin | slob pa yaṅ ma yin | mi slob pa yaṅ ma yin | raṅ saṅs rgyas kyaṅ ma yin | byaṅ chub sems dpa’ yaṅ ma yin | de bźin gśegs pa yaṅ ma yin no || smra pa | btsun pa kun dga’ bo legs so legs so || gaṅ dgra bcom pa (7) yaṅ ma yin | so so’i skye bo yaṅ ma yin | slob pa yaṅ ma yin | mi slob pa yaṅ ma yin | raṅ saṅs rgyas kyaṅ ma yin | byaṅ chub sems dpa’ yaṅ ma yin | de bźin gśegs pa yaṅ ma yin pa de ni sa thams cad kyaṅ ston la gaṅ la yaṅ rab tu mi gnas so || bstan pa ’di bśad pa (306b1) na ñan thos lṅa brgya tsam gyis byaṅ chub sems dpa’ nam mkha’ mdzod la bla gos chos la dgab par gtoṅ te | tshig ’di skad du sems can thams cad kyaṅ ’di ’dra ba’i spobs pa rñed par gyur cig ces smras so || de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyi byin gyi rlabs kyis chos (2) gos de dag nam mkha’i naṅ du soṅ ṅo || de nas dge sloṅ dgra bcom pa de dag gis ’di skad ces smras so || rigs kyi bu chos gos de dag gar soṅ smras pa | nam mkha’i mdzod du soṅ ṅo || de’i tshe bcom ldan ’das ’dzum pa mdzad pa daṅ | tshe daṅ ldan pa kun dga’ bos bcom ldan (3) ’das la ’dzum pa mdzad pa de’i don źus pa | bcom ldan ’das de bźin gśegs pa ni don ma mchis par ’dzum pa mi mdzad na | ’dzum pa mdzad pa’i rgyu gaṅ lags | rkyen gaṅ lags | bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo dge sloṅ lṅa brgya po de dag gis bla (4) gos lṅa brgya byaṅ chub sems dpa’ nam mkha’ mdzod la gtor te | byaṅ chub sems dpa’ nam mkha’ mdzod kyis nam mkha’i mdzod du bcug pa de dag ṅur smrig gi rgyal mtshan źes bya ba’i ’jig rten gyi khams su soṅ ste | bcom ldan ’das de bźin gśegs pa ri dbaṅ rgyal po’i saṅs (5) rgyas kyi źiṅ na saṅs rgyas kyi bya ba byed do || gaṅ byaṅ chub sems dpa’ nam mkha’ mdzod kyis chos kyi gtam byas pa de saṅs rgyas kyi źiṅ der chos gos de dag las byuṅ ste | chos bstan pa des byaṅ chub sems dpa’ stoṅ phrag maṅ po źig bzod pa thob bo || kun dga’ bo rnam graṅs du (6) mas sems can rnams yoṅs su smin par byed par byaṅ chub sems dpa’ rnams kyi rdzu ’phrul daṅ ye śes kyi yul la ltos || bstan pa ’di bśad pa na me lta bu’i kha dog daṅ zla ba daṅ ñi ma ltar ’bar ba’i kha dog sṅon ma mthoṅ ma thos pa’i me tog rnams kyi char chen po mṅon par rab tu bab ste | (7) me tog de dag las gaṅ byaṅ chub sems dpa’ nam mkha’ mdzod kyis bstan pa ’di thos nas mos par ’gyur ba’i sems can de dag ni phyir mi ldog pa’i phyag rgyas btab ciṅ byaṅ chub kyi sñiṅ po la gźol ba yin no źes de lta bu’i sgra byuṅ ṅo || kun dga’ bos gsol ba | bcom ldan ’das me (307a1) tog ’di dag ga las mchis | bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo ’od bkod pa źes bya ba’i tshaṅs pa’i jig rten gyi khams stoṅ phrag brgya la dbaṅ pa źig yod de | tshaṅs pa des byaṅ chub sems dpa’ nam mkha’ mdzod la mchod pa bya ba’i phyir me tog ’di dag (2) gtor to || kun dga’ bos gsol pa | bcom ldan ’das bdag cag gis tshaṅs pa de lta’o || bka’ stsal pa | tshaṅs pa de de’u re mthoṅ gis cuṅ źig sdod cig |

Prabhāvyūha

At that time, the Brahmā Prabhāvyūha, being surrounded and followed (parivṛta) by sixty-eight hundred thousand Brahmās, teleported from the world of Brahmā to the presence of the Lord (brahmaloke antarhitaḥ bhagavato ’ntike prātiṣṭhata), bowed down at his feet (bhagavataḥ pādau śirobhir vanditvā), circumambulated him three times (tripradakṣiṇīkṛṭya), and sat down on a side. Then the Brahmā Prabhāvyūha addressed himself to the Lord: “O Lord, the greatness (māhātmya) of the bodhisatva Gaganagañja’s morality, concentration, supernormal knowledge, knowledge, insight, fulfilling vows, skillful means, highest intention, mastery of the dharma, ornaments for body, speech and thought, and mastery over all dharmas (śīlasamādhyabhijñājñānaprajñāpraṇidhānaparipūraṇopāyakauśalādhyāśayadharmeśvarakāyavākcittālaṃkārasarvadharmavaśitā) are marvelous (āścarya)! Since the bodhisatva Gaganagañja has purified his former activities, he manifests all activities by body, speech, and thought without any effort. O Lord, since his former roots of good (pūrvakuśalamūla) have been not yet repaid by anyone, that the bodhisatva Gaganagañja roars this lion’s roar (siṃhanādanādi) in the present time is the outcome of the profound practice in the past.” The Lord said: “Quite so, it is just as you have said. The incomparable complete awakening of the bodhisatvas arises from the former roots of good, merits, and knowledges (pūrvakuśalamūlapuṇyajñāna).” Then the Brahmā Prabhāvyūha said this to the Lord: “O Lord, what is the root of good of the bodhisatvas, what is the merit, what is the knowledge?” The Lord said: “Brahmā, ‘the root of good (kuśalamūla)’ is the initial resolution to strive for awakening (prathamacittotpādika), and the root of all qualities of the buddha (sarvabuddhadharmamūla); ‘merit (puṇya)’ is, as soon as the thought of awakening is produced, to conquer all items of meritorious action consisting in generosity, morality, and meditational self-cultivation of all disciples and isolated buddhas (sarvaśrāvakapratyekabuddhānāṃ dānamayaṃ śīlamayaṃ bhāvanāmayaṃ sarvapunyakriyāvastvabhibhāvana); ‘knowledge (jñāna)’ is to accumulate the root of good, and to transform the accumulations into omniscience (sarvākārajñatā). Further, ‘the root of good’ is pure intention (śuddhāśaya) since it is without deception or guile (māyāśāṭhya), ‘merit’ is the practice (prayoga) for all merits, etc., and ‘knowledge’ is the highest intention (adhyāśaya) of going to a different state (viśeṣagamana). Further, ‘the root of good’ is the solemn vow of good teachings (kuśaladharma), ‘merit’ is never being content (asaṃtuṣṭi) with the accumulation of the roots of good, and ‘knowledge’ is to consider the roots of good as an illusion. Further, ‘the root of good’ is to have spiritual friends (kalyāṇamitra), ‘merit’ is not abandoning spiritual friends (kalyāṇamitrāparityāga), and ‘knowledge’ is asking questions to spiritual friends. Further, ‘the root of good’ is aiming at the dharma (dharmārthika), ‘merit’ is striving for the dharma (dharmakāma), and ‘knowledge’ is taking pleasure in the delights of the dharma (dharmārāmaratirata). Further, ‘the root of good’ is seeking the dharma (dharmaparyeṣṭi), ‘merit’ is teaching the dharma without a view to profit (nirāmiṣadharmadeśaka), and ‘knowledge’ is without secrecy of teachers concerning religion (dharme ’nācāryamuṣṭi). Further, ‘the root of good’ is listening to the dharma (dharmaśravaṇa), ‘merit’ is thorough reflection (yoniśaḥpratisaṃkhyāna), and ‘knowledge’ is accomplishing the dharma (dharmanirhāra). Further, ‘the root of good’ is seeing the buddha (buddhadarśana), ‘merit’ is worshiping the buddha, and ‘knowledge’ is relying on the buddha. Further, ‘the root of merit’ is to become a renunciant, ‘merit’ is to be pleased with the [fourfold] sources of holiness (āryavaṃśa), and ‘knowledge’ is to be pleased in hermits (araṇyavāsa). Further, ‘the root of good’ is being easily satisfied with food (subharasupoṣatā), ‘merit’ is effortlessly obtaining dhrama-robes and alms-bowls (cīvarapiṇḍapāta), and ‘knowledge’ is to usufruct (paribhoga) them without desire or greed. Further, ‘the root of good’ is to practice the presences of recollection (smṛtyupasthāna), ‘merit’ is fulfilling the correct eliminations (samyakprahāṇaparipūraṇa), ‘knowledge’ is attaining the bases of magical power (ṛddhipāda). Further, ‘the root of good’ is the entrance into the ability of faith (śraddhendriya), ‘merit’ is in accordance with vigour, recollection, and awareness (vīrya_smṛtisaṃprajanya), and ‘knowledge’ is the cultivation of concentration and insight (samādhiprajñā). Further, ‘the root of good’ is to be established in the five powers (pañcabala), ‘merit’ is to understand the limbs of awakening (bodhyaṅga), and ‘knowledge’ is to know the entrance into the path (pathapraveśajñāna). Further, ‘the root of good’ is the happiness in mind (pramuditacitta), ‘merit’ is seeking for peaceful meditation (śamathasaṃbhāraparyeṣṭi), and ‘knowledge’ is the skillfulness in the expanded vision (vipaśyanakauśalya). Further, ‘the root of good’ is the item of meritorious action consisting in generosity (dānamayaṃ puṇyakriyāvastu), ‘merit’ is the item of meritorious action consisting in morality (śīlamayaṃ puṇyakriyāvastu), and ‘knowledge’ is the item of meritorious action consisting in meditational self-cultivation (bhāvanāmayaṃ puṇyakriyāvastu). Further, ‘the root of good’ is training in the highest morality (adhiśīla), ‘merit’ is training in the highest thought (adhicitta), and ‘knowledge’ is to practice the highest insight (adhiprajñā). Further, ‘the root of good’ is to confess all sins (sarvapāpapratideśana), ‘merit’ is to take pleasure in all merits (sarvapuṇyānumodanā), and ‘knowledge’ is to request [teachings from] all buddhas (sarvabuddhādhyeṣaṇa). Further, ‘the root of good’ is to give away all possessions (sarvasvaparityāga), ‘merit’ is non-expectation of reward (vipākāpratikāṅkṣaṇa), and ‘knowledge’ is to give a gift without conceit and to transform it into awakening. Further, ‘the root of good’ is to keep discipline (śikṣāsamyagādhāraṇa), ‘meirt’ is unimpaired morality (akhaṇḍaśīlatā), and ‘knowledge’ is to transform the unconditioned morality (anabhisaṃskāra) into awakening. Further, ‘the root of good’ is not to be hostile towards all beings (sarvasatvāpratigha), ‘merit’ is to be patient with unpleasant words, and ‘knowledge’ is to abandon his body and life in order to bring all being to maturity, and to transform it into awakening. Further, ‘the root of good’ is to undertake all good dharmas (sarvadharmābhibhāvana), ‘merit’ is the eagerness for all roots of good (sarvakuśalamūlacchanda), and ‘knowledge’ is to enter into the sameness in the absence of distinguishing mark (animittasamapraveśa), and to transform the roots of good into awakening. Further, ‘the root of good’ is to seek the limbs of meditation (dhyānāṅgaparyeṣṭi), ‘merit’ is not to make former roots of good disappear by attaining the meditation, and ‘knowledge’ is to be born in the desire realm (kāmadhātu) after having returned from the meditation. Further, ‘the root of good’ is to learn the root of insight (prajñāmūla), ‘merit’ is to reflect on what he learned, and ‘knowledge’ is to fulfill the insight (prajñāparipūraṇa). Further, ‘the root of good’ is to be equal to all living beings (sarvasatvasamacitta), ‘merit’ is to meditate on friendly thoughts (maitrīcittasamāpatti), and ‘knowledge’ is to be friendly to all beings with the sameness of open space. Further, ‘the root of good’ is to accumulate in three stages, ‘merit’ is to accumulate in four stages, and so forth, and ‘knowledge’ is to fulfill the tenth stage. Further, ‘the root of good’ belongs to the bodhisatvas who have generated the initial determination to seek awakening (prathamacittotpādikānāṃ bodhisatvānām), ‘merit’ belongs to the bodhisatvas who have entered their practice (caryāpratipannānāṃ bodhisatvānām), and ‘knowledge’ belongs to the bodhisatvas who are never to turn back (avaivartikānāṃ bodhisatvānām). Further, ‘the root of good’ is to touch the evenness of the sole of the foot (pādatala), ‘merit’ is to adorn the characteristics of a great man and the marks of beauty (lakṣaṇānuvyañjanālaṃkāra), and ‘knowledge’ is not to see the top of the head (anavalokitamūrdha). Further, ‘the root of good’ is to adorn the buddha-fields (buddhakṣetrālaṃkāra), ‘merit’ is to enjoy food and drink (pānabhojana) mentally, and ‘knowledge’ is to be produced in intelligent beings (tīkṣṇendriyasatva). Further, ‘the root of good’ is to learn the works of Māras (mārakarman), ‘merit’ is to know the works of Māras, and ‘knowledge’ is to transcend the works of Māras. Further, ‘the root of good’ is the great compassion (mahākaruṇā), ‘merit’ is the skillful means (upāyakauśalya), and ‘knowledge’ is the perfection of insight (prajñāpāramitā). Further, ‘root of good’ is to adorn the place of awakening (bodhimaṇḍa), ‘merit’ is to subdue all Māras, and ‘knowledge’ is to attain the incomparable perfect awakening (bodhim abhisaṃbudh-) through insight that is associated with a moment of thought (ekacittakṣaṇasamāyuktaprajñā). In this way, Brahmā, the bodhisatva arises from the root of good, merit, and knowledge (kuśalamūlapuṇyajñāna).” Then the Brahmā Prabhāvyūha said this to the Lord: “It is a marvelous, Lord, that the tathāgata explains all sorts of qualities of the buddha (sarvabuddhadharmanānātva) by means of these three root words [or stages] (mūlapada).” At these words, the bodhisatva Gaganagañja said to the Brahmā Prabhāvyūha: “Brahmā, everything is included in a single word (ekapadasamavasṛta). Why is that? The word ‘emptiness (śūnyatā)’ is a single word, and everything is included in emptiness; the word ‘signlessness (ānimitta)’ is a single word, and everything is included in signlessness; the word ‘wishlessness (apraṇihita)’ is a single word, and everything is included in wishlessness; in the same manner, the words ‘the unconditioned (anabhisaṃskāra), non-desire (virāga), peace (śānti), non-basis (anālaya), the absolute truth (dharmadhātu), suchness (tathatā), the limit of reality (bhūtakoṭi), inexistence (asaṃbhava), and unbornness (anutpāda), each of them is a single word, [and everything is included in them]; the word ‘extinction (nirvāṇa)’ is a single word, and everything is included in extinction. Further, Brahmā, desire (rāga) is a word for non-desire. Why? Because desire is the essence of non-desire (virāgasvabhāva). Thus everything is included in the essence of desire (rāgasvabhāva). Aversion (dveṣa) is a word for non-aversion (adveṣa). Why? Because aversion is the essence of non- aversion (aveṣasvabhāva). Thus everything is the essence of aversion. Bewilderment (moha) is a word for non-bewilderment (amoha). Why? Because bewilderment is the essence of non-bewilderment (amohasvabhāva). Thus everything is the essence of bewilderment. Aggregation of perishable things (satkāya) is a word for no aggregation of perishable things. Why? Because aggregation of perishable things is the essence of no aggregation of perishable things. Thus everything is the essence of aggregation of perishable things. Form (rūpa) is a word for the absence of form. Why? Because form is the essence of absence of form. Thus everything is the essence of form. In the same way, feeling, perception, formative factors and consciousness (vedanāsaṃjñāsaṃskāravijñāna) are words for the absence of feeling, perception, formative factors or consciousness. Why? Because feeling, perception, formative factors and consciousness are the essence of absence of them. Thus everything is the essence of feeling, perception, formative factors and consciousness. It is the same for fields, sense perceptions (dhātvāyatana), and the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda). Ignorance (avidyā) is a word for the absence of ignorance. Why? Because ignorance is the essence of the absence of ignorance, all dharmas of the buddha are the essence of ignorance. Birth is a word for no birth (anutpāda). Why? Because birth is the essence of no birth, all dharmas of the buddha are the essence of birth. All teachings of the buddha (sarvabuddhadharma) is a word for no teaching (adharma). Why? Because everything is the essence of no thought-construction (avikalpa), all teachings of the buddha are the essence of all teachings. Brahmā, those are the door of entering into a word for dharma called (dharmapada) ‘the entrance into the word without word (apadapadapraveśa)’ in which all dharmas of the buddha are included in one single word. Just as, Brahmā, all streams flow into the great ocean (mahāsāgara), just so all qualities of the buddha are included in a single word ‘the entrance into the dharma (dharmamukha).’ Just as, Brahmā, all manifestations of forms (sarvarūpāvabhāsa) appear in open space, just so all teachings of the buddha are included in a single word, thus this word is the inexhaustible word and the word which is split into one hundred thousand. Just as, Brahmā, even though all of one hundred thousand are included in a single word which is split into one hundred thousand, and even though those have been removed after having been split for a thousand years, the muchness of one hundred thousand is neither established in the connection with that word nor connected to ‘one hundred thousand,’ just so, Brahmā, while calculating and measuring to split the qualities of the buddha for many hundreds of thousands of aeons, the qualities of the buddha are never experienced by body or thought, thus those are impossible to be explained and too much to be explained. Further, muchness is non-muchness. Why is that? If someone obtained so much or not so much, it would be just as much as he obtained because there is no muchness or non-muchness. Thus it is impossible to say that it is much or not much. Brahmā, calculating the dharmas of the buddha is calculating all dharmas. Why is that? Because all dharmas are the dharmas of the buddha, and the dharmas of the buddha are neither the dharmas nor non-dharmas. Why is that? The dharmas of the buddha cannot be mentally constructed (parikalpita) by perception (saṃjñā), or rather, those are taught in order to fully know the perception. Thus the thought-construction (parikalpa) that there is neither perception nor non-perception is neither the dharma nor the non-dharma. Brahmā, since the dharmas of the buddha have such an essential character (lakṣaṇa), by their own essential character, they are pure and transcendent (svalakṣaṇapariśuddhasvalakṣaṇavivikta). Since own essential character (svalakṣaṇa) is the absence of essential character (alakṣaṇa), the open space has no essential character and it is characterized as all dharmas. When this religious discourse was given by the bodhisatva Gaganagañja, twelve thousand Brahmās in the assembly produced the thought of the incomparable complete awakening, and five thousand Brahmās, who had planted the well prepared roots of good (parikarmāvaropitakuśalamūla), attained the tolerance that all things are unborn (anutpattikadharmakṣānti).

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爾時光莊嚴梵王。與諸梵衆六十萬八千人。前後圍遶。從彼天沒至於佛前。頭面禮足右遶三匝。退坐一面合掌向佛。白言甚奇世尊。此虚空藏菩薩不可思議。具足淨戒。威徳三摩地威徳。神通威徳智慧威徳。滿願威徳善巧方便威徳。増上意樂威徳法身自在威徳。身莊嚴威徳口意莊嚴威徳。於一切法自在威徳。世尊是虚空藏菩薩。都不從於身口意業。勤發示現一切化事。但由往昔修習之力。積集善根滿足諸佛甚深之行。由此能作大師子吼。佛言如是如是。梵王如汝所説。菩薩皆由昔善根力積集福智資糧。而於無上正等菩提。誓不退轉。能現如是神通化事爾時光莊嚴梵王白佛言。世尊云何爲菩薩善根。云何爲福云何爲智。佛告梵王言。善根者謂諸有情。最初發於阿耨多羅三藐三菩提心。福者謂發心已起。於一切聲聞縁覺。爲諸有情修行布施持戒。及修所成一切福業。智者謂以所集善根迴向薩婆若故。復次善根者謂淨意樂無矯誑故。福者加行積集一切福故。智者増上意樂悉殊勝故。復次善根者於諸善法願堅固故。福者集善資糧無厭足故。智者所有善根觀如幻故。復次善根者謂獲善友。福者不捨善友。智者數問善友。復次善根者樂求佛法。福者所聞不忘。智者悦於法樂。復次善根者常求佛法。福者説法無所悕望。智者於法無悋。復次善根者常樂聽法。福者如理觀察。智者如法修行。復次善根者常樂見佛。福者常供養佛。智者隨順佛教。復次善根者謂獲出家。福者修聖種行。智者樂住蘭若。復次善根者善能修習少欲知足。福者於諸衣食任運不貪。智者於所受用任運無染。復次善根者修念處觀。福者滿四正斷。智者獲如意足。復次善根者謂入信根。福者修於進念。智者觀三摩地慧。復次善根者住於五力。福者隨順覺支。智者入聖道智。復次善根者心住妙理。福者求奢摩他資糧。智者得毘鉢舍那善巧。復次善根者謂施所成福業事。福者謂戒所成福業事。智者謂修所成福業事。復次善根者謂増上戒學。福者増上心學。智者増上慧學。復次善根者説悔諸罪。福者隨喜衆善。智者勸請諸佛。復次善根者捨諸所有。福者不悕望報。智者迴向菩提。復次善根者於戒要期。福者持戒不缺。智者持戒迴向。復次善根者於諸有情不懷損害。福者所聞惡語而能忍受。智者能捨身命成就有情。復次善根者勤求善法不生厭倦。福者以所有善根迴施有情。智者積集善根迴向菩提。復次善根者謂能修習諸禪支等。福者謂獲禪定一切善根。智者從諸禪定現生欲界。復次善根者慧力多聞。福者所聞觀察。智者慧得圓滿。復次善根者等視有情。福者證得慈定。智者慈心平等猶如虚空。復次善根者謂修習三地資糧。福者積集四地資糧。智者圓滿八九十地資糧。復次善根者謂初發心菩薩。福者住行菩薩。智者不退菩薩。復次善根者謂平等行。福者相好莊嚴。智者無見頂相。復次善根者莊嚴佛上。福者心念惠施。智者利諸有情。復次善根者聞説魔業。福者覺察魔業。智者能超魔業。復次善根者謂具大悲。福者善巧方便。智者謂修般若。復次善根者莊嚴菩提道場。福者善能摧壞諸魔。智者謂一刹那心相應慧成於正覺。梵王如是名爲善根福智爾時光莊嚴梵王白佛言。甚奇世尊。能以三句義説一切法。時大虚空藏菩薩摩訶薩。告光莊嚴梵天言。梵天有一句能攝一切法。云何爲一謂性空句。所以者何由一切法同空性故。是謂一句。復有一句攝一切法。謂無相句無願句。皆攝一切法。如是廣説。乃至無行句離欲句。寂靜句無阿頼耶句。法界句眞如句。實際句不生句不起句涅槃句。各攝一切法亦如是。復次梵王欲者是離欲句。以離欲性即是欲故。一切佛法亦同是性。嗔者是離嗔句。以離嗔性即是嗔故。一切佛法亦同是性。癡者是離癡句。以離癡性即是癡故。一切佛法亦同是性。乃至身見者是無身見句。以無身見性即是身見故。一切佛法亦同是性。色者是無色句。以無色性即是色故。一切佛法亦同是性。如是受想行識。識者是無識句。以無了別性即是識故。一切佛法亦同是性。如是廣説處界十二縁生。無明者即是明句。以明性即是無明故。一切佛法亦同是性。乃至生者是不生句。以不生性即是生故。一切佛法亦同是性。一切法句者是無法句。以無法性即是諸佛法故。一切佛法亦同是性。梵王是爲一句攝一切法。若菩薩入此法門者。則於一句入一切佛法。梵王譬如大海呑納衆流。是一一句攝一切法亦復如是。譬如虚空能包萬像。此一一句攝一切法亦復如是。是故此句無盡展轉無量。譬如算師數以算籌布在局上。然局中無籌籌中無局而能展轉成無量數。如是一句成無量句亦復如是。梵王如是等百千劫。所説校量佛法。若身若心皆無所得。亦不可以數知。何以故一切法者是佛法故。是佛法者即非法故。所以者何以想分別以想遍知。假名説故。於中無相亦非無相無法非無法究竟無相。此相清淨自相遠離。猶如虚空同一自性。佛法亦爾性相皆空。虚空藏菩薩説是法時。於彼梵衆二萬二千梵天。皆發阿耨多羅三藐三菩提心。復次五千梵王。以宿植善根獲無生法忍

大集大虚空藏菩薩所問經卷第六
丙午歳高麗國大藏都監奉　　勅雕造

de nas tshaṅs pa ’od bkod pa tshaṅs pa stoṅ phrag drug cu rtsa brgyad kyis yoṅs su bskor ciṅ mdun du bdar te | tshaṅs pa’i (3) ’jig rten nas mi snaṅ bar gyur nas | bcom ldan ’das kyi spyan sṅar phyin te | des bcom ldan ’das kyi źabs la mgo bos phyag ’tshal nas | lan gsum bskor ba byas te phyogs gcig tu ’dug go || de nas bcom ldan ’das la tshaṅs pa ’od bkod pas ’di skad ces gsol to || (4) bcom ldan ’das byaṅ chub sems dpa’ nam mkha’ mdzod kyi tshul khrims kyi che ba daṅ | tiṅ ṅe ’dzin gyi che ba daṅ | mṅon bar śes pa’i che ba daṅ | ye śes kyi che ba daṅ | śes rab kyi che ba daṅ | smon lam yoṅ su rdzogs pa’i che ba daṅ | thabs la mkhas pa’i che ba daṅ | (5) lhag pa’i bsam pa’i che ba daṅ | chos kyi dbaṅ phyug gi che ba daṅ | lus kyi rgyan gyi che ba daṅ | ṅag daṅ sems kyi rgyan gyi che ba daṅ | chos thams cad la dbaṅ ba’i che ba ṅo mtshar to || ’di ltar byaṅ chub sems dpa’ nam mkha’ mdzod ces bgyi bsṅon śin tu sbyaṅ ba bgyis pas lus (6) daṅ | ṅag daṅ | sems dag gis brtson pa ma mchis par bgyi ba thams cad ston te | bcom ldan ’das su źig sṅon gyi dge ba’i rtsa ba rnams la byas pa mi gzo bar ’gyur | bcom ldan ’das byaṅ chub sems dpa’ nam mkha’ mdzod da ltar gaṅ seṅ ge’i sgra sgrogs pa ’di ni sṅon gyi spyod pa zab (7) mo’i rgyu ’thun pa’o || bcom ldan ’das kyis bka’ stsal pa | de de bźin no || tshaṅs pa ji skad smras pa bźin te | byaṅ chub sems dpa’ rnams kyi bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub ni sṅon gyi dge ba’i rtsa ba daṅ | bsod nams daṅ ye śes las byuṅ ṅo || de nas bcom (307b1) ldan ’das la tshaṅs pa ’od bkod pas ’di skad ces gsol to || bcom ldan ’das byaṅ chub sems dpa’ rnams kyi dge ba’i rtsa ba gaṅ lags | bsod nams gaṅ lags | ye śes gaṅ lags | bcom ldan ’das kyis bka’ stsal pa | tshaṅs pa dge ba’i rtsa ba źes bya ba ni (2) gaṅ sems daṅ po bskyed pa ste | saṅs rgyas kyi chos thams cad kyi rtsa ba’o || bsod nams ni gaṅ byaṅ chub kyi sems bskyed ma thag tu sems can thams cad daṅ | ñan thos daṅ | raṅ saṅs rgyas thams cad kyi sbyin pa las byuṅ ba daṅ | tshul khrims las byuṅ ba daṅ | bsgom (3) pa las byuṅ ba’i bsod nams bya ba’i dṅos po thams cad zil gyis gnon pa’o || ye śes ni gaṅ dge ba’i rtsa ba bsags śiṅ bsags pa rnams rnam pa thams cad mkhyen pa ñid du bsṅo ba’o || gźan yaṅ dge ba’i rtsa ba ni sgyu daṅ g-yo med pa’i phyir bsam pa’o || bsod nams (4) ni gaṅ bsod nams thams cad sogs pa’i phyir rab tu sbyor ba’o || ye śes ni gaṅ khyad par du ’gro ba’i phyir lhag pa’i bsam pa’o || gźan yaṅ dge ba’i rtsa ba ni gaṅ dge ba’i chos rnams la yi dam brtan pa’o || bsod nams ni gaṅ dge ba’i rtsa ba’i tshogs kyis cho ga mi śes (5) pa’o || ye śes ni gaṅ dge ba’i rtsa ba rnams la sgyu mar so sor rtog pa’o || gźan yaṅ dge ba’i rtsa ba ni gaṅ dge ba’i bśes gñen rñed pa’o || bsod nams ni gaṅ dge ba’i bśes gñen mi gtoṅ ba’o || ye śes ni gaṅ dge ba’i bśes gñen la kun ’dri ba’o || gźan yaṅ (6) dge ba’i rtsa ba ni gaṅ chos don du gñer ba’o || bsod nams ni gaṅ chos ’dod pa’o || ye śes ni gaṅ chos kyi kun dga’ la dga’ źiṅ mos pa’o || gźan yaṅ dge ba’i rtsa ba ni gaṅ chos tshol ba’o || bsod nams ni gaṅ zaṅ ziṅ med par chos ston pa’o || ye śes ni gaṅ (7) chos la slob dpon gyi dpe mkhyud med pa’o || gźan yaṅ dge ba’i rtsa ba ni gaṅ chos ñan pa’o || bsod nams ni gaṅ tshul bźin la so sor rtog pa’o || ye śes ni gaṅ chos sgrub pa’o || gźan yaṅ dge ba’i rtsa ba ni gaṅ saṅs rgyas mthoṅ ba’o || bsod nams ni gaṅ saṅs (308a1) rgyas la rim gro byed pa’o | ye śes ni gaṅ saṅs rgyas la rab tu rton pa’o || gźan yaṅ dge ba’i rtsa ba ni gaṅ rab tu byuṅ brñed pa’o || bsod nams ni gaṅ ’phags pa’i rigs kyis śin tu dga’ ba’o || ye śes ni gaṅ dgon par gnas pa la dga’ ba’o || (2) gźan yaṅ dge ba’i rtsa ba ni gaṅ dag ṅa sla ba daṅ | gso sla ba’o || bsod nams ni gaṅ chos gos daṅ bsod sñoms lhun gyis grub par rñed pa’o || ye śes ni gaṅ mi chags mi brkam par de la yoṅs su spyod pa’o || gźan yaṅ dge ba’i rtsa ba ni gaṅ dran pa ñe bar gźag pa (3) rnams la sgom pa’o || bsod nams ni gaṅ yaṅ dag par spoṅ pa rnams yoṅs su rdzogs par byed pa’o || ye śes ni gaṅ rdzu ’phrul gyi rkaṅ pa thob pa’o || gźan yaṅ dge ba’i rtsa ba ni gaṅ dad pa’i dbaṅ po la ’jug pa’o || bsod nams ni gaṅ brtson ’grus daṅ | dran pa daṅ | (4) śes bźin no || ye śes ni gaṅ tiṅ ṅe ’dzin daṅ śes rab bsgom pa’o || gźan yaṅ dge ba’i rtsa ba ni gaṅ stobs lṅa la gnas pa’o || bsod nams ni gaṅ byaṅ chub kyi yan lag rnams rjes su śes pa’o || ye śes ni gaṅ lam la ’jug pa śes pa’o || gźan yaṅ dge ba’i rtsa ba (5) ni gaṅ sems dga’ ba’o || bsod nams ni gaṅ źi gnas kyi tshogs yoṅs su tshol ba’o || ye śes ni gaṅ lhag mthoṅ la mkhas pa’o || gźan yaṅ dge ba’i rtsa ba ni gaṅ sbyin pa las byug pa’i bsod nams bya ba’i dṅos po’o || bsod nams ni gaṅ tshul krims las byuṅ ba’i bsod (6) nams bya ba’i dṅos po’o || ye śes ni gaṅ bsgom pa las byuṅ ba’i bsod nams bya ba’i dṅos po’o || gźan yaṅ dge ba’i rtsa ba ni gaṅ lhag pa’i tshul khrims la slob pa’o || bsod nams ni gaṅ lhag pa’i sems la slob pa’o || ye śes ni gaṅ lhag pa’i śes rab la slob pa’o || (7) gźan yaṅ dge ba’i rtsa ba ni sdig pa thams cad so sor ’chags pa’o || bsod nams ni bsod nams thams cad la rjes su yi raṅ ba’o || ye śes ni saṅs rgyas thams cad la gsol ba ’debs pa’o || gźan yaṅ dge ba’i rtsa ba ni bdog pa thams cad yoṅs su gtoṅ ba’o || bsod (308b1) nams ni rnam par smin pa la mi re ba’o || ye śes ni sbyin pa mi sñems śiṅ byaṅ chub tu yoṅs su bsṅo ba’o || gźan yaṅ dge ba’i rtsa ba ni bslab pa yaṅ dag par ’dzin pa’o || bsod nams ni tshul khrims ma ñams pa’o || ye śes ni mṅon par ’du mi byed pa’i tshul khrims byaṅ chub tu yoṅs su (2) bsṅo ba’o || gźan yaṅ dge ba’i rtsa ba ni sems can thams cad la khoṅ khro ba med pa’o || bsod nams ni mi sñan par zer ba bzod pa’o || ye śes ni sems can thams cad yoṅs su smin par bya ba’i phyir lus daṅ srog gtoṅ źiṅ byaṅ chub tu yoṅs su bsṅo ba’o || gźan yaṅ dge ba’i (3) rtsa ba ni gaṅ dge ba’i chos rnams la rtsom pa’o || bsod nams ni gaṅ dge ba’i rtsa ba thams cad la ’dun po || ye śai ni gaṅ mtshan ma med pa la mtshuṅs par ’jug ciṅ dge ba’i rtsa ba byaṅ chub tu yoṅs su bsṅo ba’o || gźan yaṅ dge ba’i rtsa ba ni gaṅ bsam gtan gyi yan lag (4) yoṅs su tshol ba’o || bsod rnams ni gaṅ bsam gtan rñed pas sṅon gyi dge ba’i rtsa ba zad par mi byed pa’o || ye śes ni gaṅ bsam gtan las bzlog nas ’dod pa’i khams su skye ba’o || gźan yaṅ dge ba’i rtsa ba ni gaṅ śes rab kyi rtsa ba thos pa’o || bsod nams ni gaṅ thos (5) pa la so sor rtog pa’o || ye śes ni gaṅ śes rab yoṅs su skoṅ ba’o || gźan yaṅ dge ba’i rtsa ba ni sems can thams cad la sems mñam pa’o || bsod nams ni byams pa’i sems la sñoms par ’jug pa’o || ye śes ni nam mkha’ daṅ mtshuṅs pas sems can thams cad (6) la byams pa’o || gźan yaṅ dge ba’i rtsa ba ni gaṅ sa gsum gyi tshogs so || bsod nams ni gaṅ sa bźi la sogs pa’o || ye śes ni gaṅ sa bcu pa yoṅs su skoṅ ba’o || gźan yaṅ dge ba’i rtsa ba ni sems daṅ po skye ba’i byaṅ chub sems dpa’ rnams kyi’o || bsod nams ni spyod (7) pa la źugs pa’i byaṅ chub sems dpa’ rnams kyi’o || ye śes ni phyir mi ldog pa’i byaṅ chub sems dpa’ rnams kyi’o || gźan yaṅ dge ba’i rtsa ba ni rkaṅ mthil mñam par reg pa’o || bsod nams ni mtshan daṅ dpe byad bzaṅ po’i rgyan to || ye śes ni spyi gtsug bltar mi mthoṅ ba’o || (309a1) gźan yaṅ dge ba’i rtsa ba ni saṅs rgyas kyi źiṅ gi rgyan to || bsod nams ni bza’ ba daṅ btuṅ ba yid kyis loṅs spyod pa’o || ye śes ni dbaṅ po rno ba’i sems can du skye ba’o || gźan yaṅ dge ba’i rtsa ba ni bdud kyi las rnams thos pa’o || bsod nams ni ’dud kyi (2) las rig pa’o || ye śes ni bdud kyi las las yaṅ dag par ’das pa’o || gźan yaṅ dge ba’i rtsa ba ni sñiṅ rje chen po’o || bsod nams ni thabs la mkhas pa’o || ye śes ni śes rab kyi pha rol tu phyin pa’o || gźan yaṅ dge ba’i rtsa ba ni byaṅ chub kyi sñiṅ po’i rgyan to || (3) bsod nams ni bdud thams cad ’dul ba’o || ye śes ni sems kyi skad cig gcig daṅ ldan pa’i śes rab kyis byaṅ chub mṅon par rdzogs par ’tshaṅ rgya ba’o || tshaṅs pa de ltar na byaṅ chub sems dpa’ dge ba’i rtsa ba daṅ | bsod nams daṅ | ye śes las byuṅ ba yin no || de (4) nas bcom ldan ’das la tshaṅs pa ’od bkod pas ’di skad ces gsol to || bcom ldan ’das de bźin gśegs pas rtsa ba’i gnas gsum po ’di dag las saṅs rgyas kyi chos thams cad sna tshogs su bśad pa ṅo mtshar to || de skad ces gsol pa daṅ | byaṅ chub sems dpa’ (5) sems dpa’ chen po nam mkha’ mdzod kyis tshaṅs pa ’od pa bkod pa la ’di skad ces smras so || tshaṅs pa gnas gcig tu chos thams cad yaṅ dag par ’du’o || de ci’i phyir źe na | stoṅ pa ñid kyi gnas ni gnas te | stoṅ pa ñid du chos thams cad yaṅ dag par ’du’o || mtshan (6) ma med pa’i gnas ni gnas te | mtshan ma med par chos thams cad yaṅ dag par ’du’o || smon pa med pa’i gnas ni gnas te | smon pa med par chos thams cad yaṅ dag par ’du’o || de bźin ñid du sbyar te | mṅon par ’du mi byed pa’i bar gyi gnas ni gnas so || ’dod (7) chags med pa’i gnas ni gnas so || źi ba’i gnas ni gnas so || gźi med pa’i gnas ni gnas so || chos kyi dbyiṅs kyi gnas ni gnas so || de bźin ñid kyi gnas ni gnas so || yaṅ dag pa’i mtha’i gnas ni gnas so || mi ’byuṅ ba’i gnas ni gnas so || skye ba med pa’i (309b1) gnas ni gnas so || mya ṅan las ’das pa’i gnas ni gnas te | chos thams cad ni mya ṅan las ’das par yaṅ dag par ’du’o || tshaṅs pa gźan yaṅ ’dod chags ni ’dod chags med pa’i gnas so || de ci’i phyir źe na | ’dod chags ni ’dod chags med pa’i raṅ bźin te | chos thams (2) cad ni ’dod chags kyi raṅ bźin no || źe sdaṅ ni źe sdaṅ med pa’i gnas so || de ci’i phyir źe na | źe sdaṅ ni źe sdaṅ med pa’i raṅ bźin te | chos thams cad ni źe sdaṅ gi raṅ bźin no || gti mug ni gti mug med pa’i gnas so || de ci’i phyir źe na | gti mug ni gti mug med pa’i raṅ (3) bźin te | chos thams cad ni gti mug gi raṅ bźin no || ’jig tshogs ni ’jig tshogs med pa’i gnas so || de ci’i phyir źe na | ’jig tshogs ni ’jig tshogs med pa’i raṅ bźin te | chos thams cad ni ’jig tshogs kyi raṅ bźin no || gzugs ni gzugs me dpa’i gnas (4) so || de ci’i phyir źe na | gzugs ni gzugs med pa’i raṅ bźin te | chos thams cad ni gzugs kyi raṅ bźin no || de bźin du tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa yaṅ rnam par śes pa med pa’i gnas so || de ci’i phyir źe na | rnam par śes (5) pa ni rnam par śes pa med pa’i raṅ bźin te | chos thams cad ni rnam par śes pa med pa’i raṅ bźin no || khams rnams daṅ | skye mched rnams daṅ | rten ciṅ ’brel bar ’byuṅ ba’i yan lag bcu gñis kyaṅ de bźin du sbyar te | ma rig pa ni ma rig pa med pa’i gnas so || de ci’i phyir źe (6) na | ma rig pa ni ma rig pa med pa’i raṅ bźin te | saṅs rgyas kyi chos thams cad ni ma rigs pa’i raṅ bźin no || skye ba’i bar du yaṅ skye ba med pa’i gnas so || de ci’i phyir źe na | skye ba ni skye ba med pa’i raṅ bźin te | saṅs rgyas kyi chos thams cad ni skye ba’i raṅ bźin no || saṅs (7) rgyas kyi chos thams cad ni chos ma yin pa’i gnas so || de ci’i phyir źe na | chos thams cad ni rtog pa med pa’i raṅ bzin te | saṅs rgyas kyi chos thams cad ni chos thams cad kyi raṅ bźin no || tshaṅs pa de dag ni gnas med pa’i gnas la ’jug pa źes bya ba chos kyi gnas la ’jug (310a1) pa’i sgo ste | gaṅ du gnas re rer saṅs rgyas kyi chos thams cad yaṅ dag par ’du ba’o || tshaṅs pa ’di lta ste dper na rgya mtsho chen por ni ’bab chu thams cad ’bab pa de bźin du | chos kyi sgo’i gnas gcig tu saṅs rgyas kyi chos thams cad yaṅ dag par ’du’o || tshaṅs (2) pa ’di lta ste dper na nam mkha’ la gzugs su snaṅ ba thams cad yaṅ dag par ’du ba de bźin du | chos kyi sgo’i gnas gcig tu saṅs rgyas kyi cho thams cad yaṅ dag par ’du ste | de’i phyir gnas ’di ni mi zad pa’i gnas te | ’bum bźag pa’i gnas so || tshaṅs pa ’di lta (3) ste dper na | ’bum bźag pa’i gnas gcig tu ’bum thams cad yaṅ dag par ’du ste | de dag lo stoṅ du bźag nas phyuṅ yaṅ ’bum de sñed kyaṅ gnas de la mi ’byar la gnas kyaṅ ’bum la mi ’byar ba de bźin du | tshaṅs pa bskal pa brgya stoṅ du saṅs rgyas kyi chos rnams bgraṅs (4) śiṅ bźag la gźal kyaṅ saṅs rgyas kyi chos rnams lus la soṅ ba’am sems la soṅ bar mi ’gyur te | bśad kyaṅ ruṅ ma bśad kyaṅ ruṅ ba de sñed do || de sñed pa de yaṅ de sñed ma yin te | de ci’i phyir źe na | gal te de sñed dam | de sñed ma yin pa źig rñed na ni de rñed pa ñid du (5) ’gyur na | gaṅ gi phyir de dag ni de sñed kyaṅ ma yin te | de sñed ma yin pa yaṅ ma yin pas de’i phyir de dag ni de sñed dam | de sñed ma yin pa źes mi brjod do || tshaṅs pa gaṅ saṅs rgyas kyi chos bgraṅ ba de ni chos thams cad bgraṅ ba’o || de ci’i phyir źe na | chos thams cad ni saṅs (6) rgyas kyi chos te | saṅs rgyas kyi chos gaṅ yin pa de dag ni chos kyaṅ ma yin | chos ma yin pa’aṅ ma yin no || de ci’i phyir źe na | saṅs rgyas kyi chos ni ’du śes kyis kun brtags pa ma yin te | ’du śes yoṅs su śes par bya ba’i phyir saṅs rgyas kyi chos rnams (7) rab tu bstan te | gaṅ ’du śes kyaṅ med ’du śes med pa yaṅ ma yin pa’i kun rtog pa de ni chos kyaṅ ma yin | chos ma yin pa yaṅ ma yin no || tshaṅs pa saṅs rgyas kyi chos ’di dag ni mtshan ñid de lta bu ste | raṅ gi mtshan ñid kyis dag pa | raṅ gi mtshan ñid kyis dben (310b1) pa’o || raṅ gi mtshan ñid ni mtshan ñid med pa ste mtshan ñid med pa ni nam mkha’o || nam mkha’i mtshan ñid ni chos thams cad do || byaṅ chub sems dpa’ nam mkha’ mdzod kyis gtam śin tu brjod pa ’di bstan pa na | tshaṅs pa’i ’khor de nas tshaṅs pa khri ñis stoṅ ni bla na med (2) pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so || yoṅs su sbyaṅ ba byas pa’i dge ba’i rtsa ba rnams bskyed pa’i tshaṅs pa lṅa stoṅ ni mi skyes ba’i chos la bzod pa thob par gyur to ||

The Bodhisatva Ratnapāṇi

gaganagañjaparipṛcchā, volume 7 Then the bodhisatva Ratnapāṇi said to the bodhisatva, the great being Gaganagañja: “Son of good family, by what dharma in which the thought of awakening (bodhicitta) is included you never fall back?” Gaganagañja said: “Son of good family, the thought of awakening is included in two dharmas by which you never fall back. What are these two? Intention (āśaya) and the highest intention (adhyāśaya).” Ratnapāṇi said: “Son of good family, what are the intention and highest intention included in?” Gaganagañja said: “Son of good family, the intention is included in the absence of fraud (aśāṭhya) and the absence of deception (nirmāyā), and the highest intention is included in non-attachment to anything in particular (atanmaya) and going to a different state (viśeṣagamana).” Ratnapāṇi said: “Son of good family, what are those four dharmas included in?” Gaganagañja said: “Son of good family, these four dharmas are included in eight dharmas. What are the eight? To wit, 1) the absence of fraud (aśāṭhya) is included in honest and clarity; 2) the absence of deception (amāyā) is included in the absence of not artificial (akṛtrima) and pure intention (śuddhāśaya); 3) non-attachment to anything in particular (atanmaya) is included in the unsullied thought and the undiminished vigour; 4) going to a different state (viśeṣagamana) is included in the collection of merits (puṇyasaṃbhāra) and the collection of knowledge (jñānasaṃbhāra).” Ratnapāṇi said: “Son of good family, what are those eight dharmas included in?” Gaganagañja said: “Son of good family, these eight dharmas are included in sixteen dharmas. What are these sixteen? To wit, 1) honest is included in calmness (śānti) and gentleness (sauratya); 2) clarity is included in the absence of pride (nirmāna) and the absence of guile (gahana); 3) the absence of fabrication is included in the great friendliness (mahāmaitrī) and the great compassion (mahākaruṇa); 4) the pure intention is included in the purity of body and thought; 5) the unsullied thought is included in firmness and power; 6) the undiminished vigour is included in doing suchness (tathatā) and correct practice (samyakpratipatti); 7) the collection of merits is included in application (prayoga) and going to the limit of application (prayogāntakaraṇa); 8) the collection of knowledge is included in learning and cultivating what has been learned. Son of good family, the eight dharmas are included in these sixteen dharmas. Ratnapāṇi said: “Son of good family, what are those sixteen dharmas included in?” Gaganagañja said: “Son of good family, the sixteen dharmas are included in thirty-two dharmas. What are those thirty-two? To wit, 1) calmness is included in shame (hrī) and modesty (apatrāpya); 2) gentleness is included in gentle words (suvacana) and being pleasant to stay with (sukhasaṃvāsa); 3) the absence of pride is included in the absence of contemptuousness (anavamardana) and humility; 4) the absence of guile (gahana) is included in the undefiled (vimala) and no roughness (akarkaśā); 5) the great friendliness is included in the unhindered thought (apratihatacitta) and the equal attitude to all living beings (sarvasatvasamacitta); 6) the great compassion is included in indefatigability (aparikheda) and works to be done for all beings (sarvasatvakiṃkaraṇīya); 7) the purity of body is included in harmlessness (ahiṃsā) and contentment with one’s own possessions (svabhogasaṃtuṣṭi); 8) the purity of thought is included in self-control (dānta) and calmness (śānti); 9) firmness is included in the unbreakable vow and perseverance to keep it (pratijñāsthitikriyā); 10) power is included in being established in awareness and unwavering mind; 11) doing suchness is included in saying thus (yathāvādin) and acting as you said (tathākārin); 12) correct practice (samyakpratipatti) is included in correct application (samyakprayoga) and correct exertion (samyagvyāyāma); 13) application (prayoga) is included in liberating (uttāraṇa) and not turning back (avaivartika); 14) going to the limit of application (prayogāntakaraṇa) is included in the words of others and thorough mental effort (yoniśomanasikāra); 15) learning is included in spiritual friends (kalyāṇamitra) and adequately grasping (pradakṣiṇagrahin); 16) cultivating what has been learned is included in intensive and heroic reflection. Son of good family, the sixteen dharmas are included in these thirty-two dharmas.” Ratnapāṇi said: “Son of good family, what are those thirty-two dharmas included in?” Gaganagañja said: “Son of good family, the thirty-two dharmas are included in sixty-four dharmas. What are those sixty-four? To wit, 1) shame (hrī) is included in introspection and restraining the senses (indriyasaṃyama); 2) modesty (apatrāpya) is included in protecting external objects and honoring the wise and penetrated one; 3) gentle words (suvacana) is included in striving for the dharma (dharmārthika) and being interested in the dharma (dharmakāma); 4) being pleasant to stay with (sukhasaṃvāsa) is included in beautiful appearance and mind; 5) the absence of contemptuousness (anavamardana) is included in non-haughtiness (anunnatā) and actions with reference to the dharma (dharmacaryā); 6) humility is included in the body without crookedness (akuṭilakāya) and thought without crookedness (akuṭilacitta); 7) the undefiled (vimala) is included in getting rid of the three defilements (trimalaprahāṇa) and cultivating the three gates of freedom (trivimokṣabhāvanā); 8) no roughness (akarkaśā) is included in no harshness (aparuṣā) and no slander (apaiśunya); 9) the unhindered thought (apratihatacitta) is included in protecting oneself (ātmarakṣā) and protecting others (pararakṣā); 10) the equal attitude to all living beings (sarvasatvasamacitta) is included in the absence of distinction (abheda) and a single taste (ekarasa); 11) indefatigability (aparikheda) is included in the nature as a dream (svapnasvabhāva) and the nature as an illusion (māyāsvabhāva); 12) works to be done for all beings (sarvasatvakiṃkaraṇīya) is included in supernormal knowledges (abhijñā) and skillful means (upāya); 13) harmlessness (ahiṃsā) is included in love (kāma) and having faith in the maturation of action (karmavipāka); 14) contentment with one’s own possessions (svabhogasaṃtuṣṭi) is included in little desire (alpeccha) and knowing satisfaction (saṃtuṣṭi); 15) self-control (dānta) is included in no agitation (anākula) and no dispute (avivāda); 16) calmness (śānti) is included in renounce (utsarga) and eliminating the concept of mine (mamakāraprahāṇa); 17) the unbreakable vow (pratijñā) is included in seeing the thought of awakening (bodhicittadṛṣṭi) and relying on the place of awakening (bodhimaṇḍapratisaraṇa); 18) perseverance to keep vows (pratijñāsthitikriyā) is included in being aware of the works of Māra (mārakarma) and the magical presence of the buddha (buddhādhiṣṭhāna); 19) being established in awareness is included in the mind without modification and the absence of mental agitation (anuddhata); 20) unwavering mind is included in being the same as a mountain and the undisturbed (aprakampya); 21) saying thus (yathāvādin) is included in doing good actions (sukṛtakarmakārin) and no distress (atapa); 22) acting as you said (tathākārin) is included in truth (satya) and saying correctly; 23) correct application (samyakprayoga) is included in being in accordance with dependent origination (pratītyasamutpāda) and avoiding eternity or discontinuity (śāśvatocchedaparivarjana); 24) correct exertion (samyagvyāyāma) is included in application (yukti) and the proper way; 25) liberating (uttāraṇa) is included in correct eliminations (samyakprahāṇa) and not giving up effort (anikṣiptavīrya); 26) never turning back (avaivartika) is included in courage (parākrama) and exertion (vyāyāma); 27) the words of others is included in spiritual friends (kalyāṇamitra) and striving for the dharma (dharmārthika); 28) thorough mental effort (yoniśomanasikāra) is included in the accumulations of peaceful meditation (śamathasaṃbhāra) and expanded vision (vipaśyanasaṃbhāra); 29) spiritual friends (kalyāṇamitra) is included in the wish to listen (śuśrūṣaṇatā) and serving (upasthāpana); 30) adequately grasping (pradakṣiṇagrahin) is included in the lightness of body and thought (kāyacittalaghutā); 31) intensive reflection is included in being free from lassitude (kheda) and desire (rāga); 32) heroic reflection is included in never neglecting causes (hetabhūta) or effects (phala). Son of good family, the thirty-two dharmas are included in these sixty-four dharmas.” Ratnapāṇi said: “Son of good family, what are those sixty-four dharmas included in?” Gaganagañja said: “Son of good family, those sixty-four dharmas are included in one hundred twenty-eight dharmas. What are those one hundred twenty-four? To wit, 1) introspection is included in investigating emptiness (śūnyatā) and one’s own essential nature (svabhāva); 2) restraining the senses (indriyasaṃyama) is included in recollection and awareness (smṛtisaṃprajany); 3) protecting external objects is included in restraining the senses and not getting distracted; 4) honoring the wise and penetrated one is included in examining one’s own faults (ātmaskhaliteṣu doṣapratyavekṣaṇa) and not seeing other’s faults (parakhaliteṣu adoṣadarśana); 5) striving for the dharma (dharmārthika) is included in fulfilling one’s own promises (ātmapratijñāsamuttāraṇa) and having no regret (kaukṛtyāpaha) of others; 6) being interested in the dharma (dharmakāma) is included in being inclined towards the dharma (dharmanimna) and inclination towards the dharma (dharmapravaṇatā); 7) the beautiful appearance is included in the absence of sleepiness (asupta) or bewilderment (amoha); 8) the beautiful mind is included in noble birth (ājāneya) and eliminating the accidental vices (āgantukakleśaprahāṇa); 9) non-haughtiness (anunnatā) is included in getting rid of arrogance and pride; 10) actions with reference to the dharma (dharmacaryā) is included in getting rid of bad qualities (akuśaladharmaprahāṇa) and fulfilling good qualities (kuśaladharmaparipūraṇa); 11) the body without crookedness (akuṭilakāya) is included in the absence of harshness (aparuṣā) and the absence of roughness (akarkaśā); 12) no crooked thinking (akuṭilacitta) is included in correct recollection (samyaksmṛti) and correct concentration (samyaksamādhi); 13) getting rid of the three defilements (trimalaprahāṇa) is included in the contemplation of offensive things (aśubhabhāvanā) and the contemplation of friendliness (maitrībhāvanā); 14) cultivating the three gates of freedom (trivimokṣabhāvanā) is included in the absence of personality (niḥpudgala) and the ultimate truth (paramārtha); 15) the absence of harshness (aparuṣā) is included in benefits and happiness (hitasukha); 16) no slander (apaiśunya) is included in nor creating discord (vibheda) and reconciliation; 17) protecting oneself (ātmarakṣā) is included in not performing any evil deed (sarvapāpa) and accumulating all merits (sarvapuṇya); 18) protecting others (pararakṣā) is included in tolerance (kṣānti) and gentleness (sauratya); 19) the absence of distinction (abheda) is included in the space-like thoughts (gaganasamacitta) and the wind-like thoughts (vāyusamacitta); 20) a single taste (ekarasa) is included in suchness (tathatā) and the absolute truth (dharmadhātu); 21) the nature as a dream (svapnasvabhāva) is included in recollecting and knowing what has been seen and learned, and one’s own experience of the dharma; 22) the nature as an illusion (māyāsvabhāva) is included in creations (viṭhapana) and fictions (parikalpa); 23) supernormal knowledges (abhijñā) is included in reliance on meaning (arthapratisaraṇa) and knowledge (jñānapratisaraṇa); 24) skillful means (upāya) is included in seeing by insight (prajñā) and having regard for living beings (satvāvekṣaṇa); 25) love (kāma) is included in faultlessness (anāpatti) and not concealing one’s own mistakes (āpattyamrakṣa); 26) having faith in the maturation of action (karmavipāka) is included in being careful (apramāda) in this life (dṛṣṭadharma) and seeing imperfections as a danger (avadyeṣu bhayadarśin) for the next world (paraloka); 27) little desire (alpeccha) is included in properly grasping and not being satisfied with insight (prajñātṛpta); 28) knowing satisfaction (saṃtuṣṭi) is included in being easily satisfied with food (subhāratā supoṣatā); 29) no agitation (anākula) is included in going and reaching to the utmost limit (atyantaniṣṭhagata); 30) no objection (avivāda) is included in truth (satya) and delight in the dharma (dharmarati); 31) renounce (utsarga) is included in knowing the cause (hetuparijñāna) and getting rid of false views (dṛṣṭisamudghāta); 32) eliminating the concept of mine (mamakāraprahāṇa) is included in the absence of what belongs to the ego (amama) and property (aparigraha); 33) seeing the thought of awakening (bodhicittadṛṣṭi) is included in no desire for the small vehicle (hīnayānāspṛhaṇa) and compassion for all beings (sarvasatvakaruṇatā); 34) relying on the place of awakening (bodhimaṇḍapratisaraṇa) is included in conquering all Māras (sarvamārahata) and the perfect awakening of all dharmas (sarvadharmābhisaṃbodhi); 35) being aware of the works of Māra (mārakarma) is included in the religious advice of spiritual friends (kalyāṇamitropadeśa) and striving for the perfection of insight (prajñāpāramitodyoga); 36) the presence of the Buddha (buddhādhiṣṭhāna) is included in acting according to the buddha’s teaching (yathāvāditathākārin) and never giving up any being (sarvasatvāparityāga); 37) the mind without modification is included in the thought which is the same as earth (dharaṇi) and giving up aversion and attachment (pratighānunayaprahāṇa); 38) the absence of mental agitation (anuddhata) is included in giving up desirous excitement and regret (auddhatyakaukṛtya) and investigating impermanently; 39) being the same as a mountain is included in being neither conceited nor depressed (anunnāmāvanāmatā); 40) the undisturbed (aprakampya) is included in never forgetting any promise (pratijñāsamuttāraṇa) and perseverance to keep vows (pratijñāsthitikriyā); 41) performing good actions (sukṛtakarmakārin) is included in no burning pain (asaṃtapta) and no remorse (akaukṛtya); 42) no burning pain (asaṃtapta) is included in the purity of morality (śīlapariśuddhi) and concentration (samādhipariśuddhi); 43) truth (satya) is included in the concealed truth (saṃvṛtisatya) and the highest truth (paramārthasatya); 44) reality (bhūta) is included in suchness (tathatā) and the true state (tattva); 45) accordance with basis (āśrayānulomika) is included in cause and condition (hetupratyaya); 46) getting rid of eternity and discontinuity (śāśvatocchedavivarjana) is included in the absence of origination or extinction (anutpannāniruddhatā); 47) application (yukti) is included in having faith in the maturation of action (karmavipāka) and no conflict with actions (karmāvirodha); 48) the proper way is included in the transcendental way and the way without origination; 49) correct eliminations (samyakprahāṇa) is included in eliminating bad qualities and (akuśaladharmaprahāṇa) and not forgetting good qualities; 50) not giving up effort (anikṣiptavīrya) is included in the strength of body (kāyabala) and thought (cittabala); 51) courage (parākrama) is included in resolution (utsāha) and overcoming others; 52) exertion (vyāyāma) is included in not being attached to anything and never turning back (avaivartika); 53) spiritual friends (kalyāṇamitra) is included in honoring and serving; 54) striving for the dharma (dharmārthika) is included in desire for knowledges (jñāna) and liberation (vimukti); 55) the accumulations of peaceful meditation (śamathasaṃbhāra) is included in being detached from body and thought (kāyacittavivikta); 56) the accumulations of expanded vision (vipaśyanasaṃbhāra) is included in never being satisfied with seeking for learning (śrutaparyeṣṭi) and thorough mental effort (yoniśomanasikāra); 57) the wish to listen (śuśrūṣaṇatā) is included in joining the palms of the hand (añjalikarma) and obeisance with the body (kāyapraṇama); 58) serving (upasthāpana) is included in truth (satya) and the absence of deceptiveness (avisaṃvādanatā); 59) the lightness of body (kāyalaghutā) is included in knowing the proper time for eating (bhojanavelājñatā) and making an effort at practicing vigilance in the beginning and end of the night (pūrvarātrāpararātrajāgarikāyogānuyukta); 60) lightness of thought (cittalaghutā) is included in eagerness (chanda) and examination (vicāra); 61) being free from lassitude (kheda) is included in impermanence (anitya) and suffering (duḥkha); 62) desire (rāga) is included in the absence of what belongs to the ego (amama) and property (aparigraha); 63) cause (hetu) is included in the absence of destruction (avipraṇāśatā) and never turning back from its cause; 64) condition (pratyaya) is included in the absence of any kind of deceptiveness (avisaṃvādanatā) and the attainment of the fruit according to their faith (yathādhimuktiphala). Son of good family, the sixty-four dharmas are included in those one hundred twenty-eight dharmas. Son of good family, this is the brief explanation of all dharmas (sarvadharmasamāsanirdeśa). If I were to explain the dharmas in more than one word or more than two words, the true state of the dharmas (dharmāṇāṃ dharmatā) would never be exhausted to an aeon or more than an aeon (kalpaṃ vā kalpāvaśeṣaṃ vā), but my eloquence (pratibhāna) also will not be exhausted. When this exposition of religion (dharmaparyāya), a chapter of the collection of dharma (dharmasaṃgraha), was taught, the bodhisatva Ratnapāṇi covered this world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu) with his precious right hand (ratnadakṣiṇapāṇi) in order to pay respect (pūjākarmaṇa) to the bodhisatva Gaganagañja and his exposition of religion. In that very moment, from his precious right hand, flowers (puṣpa), incense (gandha), garlands (mālā), unguents (upalepana), aromatic powers (cūrṇa), robes (cīvara), parasols (chattra), banners (dhvaja), pennons (patākā), and whatever sound of musical instruments poured down on the worlds of the ten directions (daśadiglokadhātu). All the world system of three thousandfold worlds was covered with the rain of flowers up to the height of the knees (jānumātra); all the vault of the sky was adorned with parasols, banners, pennons, and robes (chattradhvajapatākācīvara); and the following verses issued from the sound of musical instruments:

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大集大虚空藏菩薩所問經卷第七
開府儀同三司特進試鴻臚卿肅國
公食邑三千戸賜紫贈司空謚大鑑
正號大廣智大興善寺　三藏沙門
不空奉　　　　　　　　　詔譯爾時寶手菩薩摩訶薩。問大虚空藏菩薩言。善男子菩提心者。以何法攝持得不退轉。虚空藏菩薩言。善男子菩提心者。以二法攝持住不退轉。云何爲二。所謂意樂及増上意樂。復問言善男子。此意樂及増上意樂以何所攝。答言善男子以四法攝。云何爲四。所謂意樂以無諂及無誑所攝。増上意樂以不雜心及勝進修行所攝。是爲四法攝於二法。復問言而此四法於幾法攝。答言以八法攝。云何爲八。所謂無諂以正直及正住所攝。無誑以無虚假及清淨意樂所攝。不雜心以不退沒心及不退精進所攝。勝進修行以福徳資糧及智慧資糧所攝。是爲八法攝於四法。復問善男子。又此八法以幾法攝。答言以十六法攝。云何爲十六。所謂正直以寂靜及柔和所攝。正住以無我及無矯所攝。無虚假以大慈及大悲所攝。清淨意樂以身清淨及心清淨所攝。不退沒心以堅固及力所攝。不退精進以如説所作及正修行所攝。福徳資糧以加行及増上加行所攝。智慧資糧以多聞及思所聞所攝。是爲八法以十六法攝。復問言此十六法以幾法攝。答言善男子此十六法。以三十二法攝。云何爲三十二。所謂寂靜以慚及愧所攝。柔和以善語及安樂住所攝。無我以謙下及不動所攝。無矯以無垢及無傷語所攝。大慈以於一切有情平等心及無礙心所攝。大悲以無疲倦及供給有情一切作使所攝。身清淨以不害及自財知足所攝。心清淨以調柔寂靜性所攝堅固以不缺要期及決定拔濟所攝。力以善住慧及不動慧所攝。如説所作以如説性及能作所攝。正修行以正加行及正精進所攝。加行以超勝及不退轉所攝。増勝加行以從他聞及如理作意所攝。多聞以親近善友及隨順善友所攝。思所聞以正行勇猛及靜慮觀察所攝。善男子是爲以三十二法攝十六法。復問言善男子此三十二法。以幾法攝。答言此三十二法。以六十四法所攝。云何爲六十四。所謂慚以内觀察及攝諸根所攝。愧護外境及敬有徳所攝。善語以求法及愛樂法所攝。安樂住以身靜及心靜所攝。謙下以不貢高及如法語所攝。不動以身不曲及心不曲所攝。無垢以除三垢及修三脱門所攝。無傷語以無麁獷及無離間語所攝。無礙心以自護及護他所攝。於一切有情平等心以無簡別及一味性所攝。不疲倦以如夢自性及如幻自性所攝。供給有情一切作事以神通及方便所攝。不害以羞恥及信業報所攝。於自財知足以少欲及知足所攝。調柔以不躁動及不欺誑所攝。寂靜性以捨吾我及無我所所攝。不缺要期以觀菩提心及順菩提場所攝。決定拔濟以覺悟魔業及諸佛加持所攝。善住慧以不輕躁及不掉動所攝。不動慧以心如山及不移轉所攝。如説性以善作業及不追悔所攝。能作以實性及眞性所攝。正加行以順縁生及離斷常所攝。正精進以加行及如理所攝。不退轉以正斷及不懈慢所攝。超勝以勇猛及精進所攝。從他聞以善友及求法所攝。如理作意以奢摩他資糧及毘鉢舍那資糧所攝。親近善友以承順及恭敬所攝隨順善友以身輕利及心輕利所攝。正行勇猛以涅槃及離欲所攝。靜慮觀察以因不壞及果不壞所攝。善男子是爲三十二法以六十四法所攝。復問言善男子此六十四法以幾法攝。答言善男子。此六十四法以一百二十八法所攝。所謂内觀察。以觀空及觀性所攝。攝諸根以正念及正知所攝。護外境以防諸根及不馳散所攝。敬有徳以觀自過智者及不求他過智者所攝。求法以自要期勇猛不退及於他作惡不念所攝。愛樂法以求法及順法所攝。身靜以離昏沈及離癡性所攝。心靜以遍知及斷除煩惱所攝。不貢高以不憍慢及斷暴惡所攝。如法語以斷不善法及滿一切善法所攝。身不曲以不麁語及不惡語所攝。心不曲以正念及正三摩地所攝。除三垢以不淨觀及慈悲觀所攝。修三解脱門以無數取趣及勝義所攝。不麁獷以利益語及安樂語所攝。無離間語以不壞語及和合語所攝。自護以不作一切罪及積一切福所攝。護他以忍辱及柔和所攝。無簡別以等虚空心及如風心所攝。一味性以眞如及法界性所攝。如夢自性以見聞覺知法及所經不受用法所攝。如幻自性以誑惑及遍計分別所攝。神通以成辨利益及順智慧所攝。方便以慧光明及觀有情所攝。羞恥以悔已不生及無覆藏自過所攝。信業報以現證諸法不生放逸及畏後世苦所攝。少欲以清淨受用及離無厭足心所攝。知足以易滿及易養所攝。不躁動以究竟盡及無諍所攝。不欺誑以實語及法柔和所攝。捨吾我以不計因及摧惡見所攝。無我所以無我慢及無貪所攝。觀菩提心以不希望劣乘及悲愍有情所攝。順菩提場以摧伏諸魔及現證佛法所攝。覺悟魔業以善友教授及修習般若波羅蜜多所攝。諸佛加持以如説所作及不捨一切有情所攝。不輕躁以心如地及斷愛憎所攝。不掉動以離惡作及觀無常所攝。心如山以不高及不下所攝。不移轉以不退壞願行及勝進願行所攝。善作業以智所作及不追念魔事所攝。不悔以戒清淨及三摩地清淨所攝。實性以世俗諦及勝義諦所攝。眞性以眞如及眞實所攝。順縁生以因及縁所攝。離斷常以無生及無滅所攝。所加行以信業果及拔除業所攝。如理以遠離道及不生道所攝。正斷以斷不善及不斷善所攝。不懈慢以心力及身力所攝。勇猛以審諦及不失修行所攝。精進以不雜心及不退轉所攝。善友以恭敬及供養所攝。求法以求正智及求解脱所攝。奢摩他資糧以身遠離及心遠離所攝。毘鉢舍那資糧以聞法不厭及如理作意所攝。承順以禮拜及合掌所攝。恭敬以實語及不欺誑所攝。身輕利以於食知量及初中後夜警策睡眠相應所攝。心輕利以無欲及正思惟所攝。涅槃以離無常及苦所攝。離欲以無我及無攝受所攝。因不壞以寂滅因及勝解所攝。果不壞以如瑜伽不欺誑及如勝解果讃歎所攝。善男子是爲六十四法以一百二十八法所攝。善男子如是我已略説一切法所攝。若倍倍説諸法増數。以我無斷辦才。或於一劫或餘一劫不可窮盡爾時寶手菩薩聞大虚空藏菩薩説是諸法所攝之時。得未曾有踴躍無量。即以右掌覆此三千大千世界。於刹那頃。盡十方界所有花鬘塗香末香。幢幡衣服衆妙音樂。皆從寶手右掌之中如雨而下。遍滿三千大千世界。花至于膝。幢幡衣服周遍虚空嚴飾交映。百千音樂不鼓自鳴。於其聲中出伽陀曰

’phags pa nam mkha’ mdzod kyis źus pa | bam po bdun pa | de nas byaṅs (3) chub sems dpa’ lag na rin po ches byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu byaṅ chub kyi sems byaṅ chub kyi sems źes bya ba’i byaṅ chub kyi sems de chos gaṅ dag gis bsdus na phyir mi ldog par kun du gnas | nam (4) mkha’ mdzod kyis smras pa | rigs kyi bu byaṅ chub sems kyi sems ni chos rnam pa gñis kyis bsdus pas phyir mi ldog par gnas so || gñis gaṅ źe na | bsam pa daṅ | lhag pa’i bsam pa’o || smras pa | rigs kyi bu bsam pa daṅ | lhag pa’i bsam pa gaṅ gis bsdus | (5) smras pa | rigs kyi bu bsam pa ni g-yo med pa daṅ sgyu med pas bsdus pa’o || lhag pa’i bsam pa ni de la ma chags pa daṅ | khyad par du ’gro bas bsdus so || smras pa | rigs kyi bu chos bźi po ’di dag gaṅ gis bsdus | smras pa | rigs kyi bu chos bźi po ’di dag ni | chos (6) brgyad kyi bsdus te | brgyad gaṅ źe na | ’di lta ste | g-yo med pa ni draṅ po daṅ gsal bas bsdus so || sgyu med pa ni bcos ma ma yin pa daṅ | bsam pa dag pas bsdus so || de la ma chags pa ni sems ma god pa daṅ | brtson ’grus ma god pas bsdus so || khyad par du ’gro (7) ba ni bsod nams kyi tshogs daṅ | ye śes kyi tshogs kyis bsdus so || smras pa | rigs kyi bu chos brgyad po ’di dag gaṅ gis bsdus | smras pa | rigs kyi bu chos brgyad po ’di dag ni chos bcu drug gis bsdus te || bcu drug gaṅ źe na | ’di lta ste | draṅ po ni źi ba daṅ des pas bsdus (311a1) so | gsal ba ni ṅa rgyal med pa daṅ | thibs po med pas bsdus so || bcos ma ma yin pa ni byams pa chen po daṅ | sñiṅ rje chen pos bsdus so || bsam pa dag pa ni lus daṅ sems yoṅs su dag pas bsdus so || sems ma god pa ni brtan pa daṅ stobs kyis bsdus (2) so || brtson ’grus ma god pa ni de ñid byed pa daṅ | yaṅ dag pa’i nan tan gyis bsdus so || bsod nams kyi tshogs ni sbyor ba daṅ sbyor ba mthar ’byin pas bsdus so || ye śes kyi tshogs ni thos pa daṅ thos pa bsgrubs pas bsdus so || rigs kyi bu chos brgyad po de dag ni chos (3) bcu drug po ’di dag gis bsdus so || smras pa | rigs kyi bu chos bcu drug po ’di dag gaṅ gis bsdus | smras pa | rigs kyi bu chos bcu drug po ’di dag ni chos sum cu rtsa gñis kyis bsdus te | sum cu rtsa gñis gaṅ źe na | ’di lta ste | źi ba ni ṅo tsha śes pa daṅ | khrel yod pas (4) bsdus so || des pa ni bka’ blo bde ba daṅ | ’grogs na bde bas bsdus so || ṅa rgyal med pa ni khyad du mi gsod pa daṅ | ’dus pas bsdus so || thibs po med pa ni dri ma med pa daṅ | mi rtsub pas bsdus so || byams pa chen po ni khoṅ khro ba med pa’i sems daṅ | sems can thams (5) cad la sems mñam pas bsdus so || sñiṅ rjes chen po ni yoṅs su mi skyo ba daṅ | sems can thams cad kyi bya ba ci yod ces bya bas bsdus so || lus yoṅs su dag pa ni mi ’tshe ba daṅ | raṅ gi loṅs spyod kyis chog par ’dzin pas bsdus so || sems yoṅs su dag pa ni dul ba daṅ źi (6) bas bsdus so || brtan pa ni yi dam mi źig pa daṅ | dam bcas pa ñams su lon par byed pas bsdus so || stobs ni blo rab tu gnas pa daṅ | blo mi g-yo bas bsdus so || de ñid byed pa ni ji skad smras pa daṅ | de bźin du byed pas bsdus so || yaṅ dag pa’i nan tan ni yaṅ (7) dag pa’i sbyor ba daṅ | yaṅ dag pa’i rtsol bas bsdus so || sbyor ba ni sgrol ba daṅ | mi ldog pas bsdus so || sbyor ba mthar ’byin pa ni pha rol gyi sgra daṅ | tshul bźin yid la byed pas bsdus so || thos pa ni dge ba’i bśes gñen daṅ ’thun par ’dzin pas bsdus so || thos pa (311b1) bsgrubs pa ni rab tu sems pa daṅ | des par sems pas bsdus so || rigs kyi bu chos bcu drug po de dag ni chos sum cu rtsa gñis po de dag gis bsdus so || smras pa | rigs kyi bu chos sum cu rtsa gñis po ’di dag chos du źig gis bsdug | smras pa | rigs kyi bu chos sum cu (2) rtsa gñis po ’di dag ni chos drug cu rtsa bźis bsdus te | drug cu rtsa bźi gaṅ źe na | ’di lta ste | ṅo tsha śes pa ni naṅ du so sor rtog pa daṅ | dbaṅ po yaṅ dag par sdom pas bsdus so || khrel yod pa ni phyi rol gyi yul sruṅ ba daṅ | mkhas śiṅ rtogs pa la ’dzem pas bsdus (3) so || bka’ blo bde ba ni chos don du gñer ba daṅ | chos ’dod pas bsdus so || ’grogs na bde ba ni lus yid du ’oṅ ba daṅ | sems yid du ’oṅ bas bsdus so || khyed du mi gsod pa ni ma kheṅs pa daṅ | chos spyod pas bsdus so || ’dud pa ni lus gya gyu med pa daṅ | sems (4) gya gyu med pas bsdus so || dri ma med pa ni dri ma gsum bsal ba daṅ | rnam par thar pa gsum sgom pas bas bsdus so || mi rtsub pa ni mi brlaṅ ba daṅ | phra ma med pas bsdus so || khoṅ khro ba med pa’i sems ni bdag bsruṅ ba daṅ | gźan sruṅ bas bsdus so || sems can (5) thams cad la sems mñam pa ni tha dad pa med pa daṅ | ro gcig pas bsdus so || yoṅs su mi skyo ba ni rmi lam gyi raṅ bźin daṅ | sgyu ma’i raṅ bźin gyis bsdus so || sems can thams cad kyi bya ba ci yod ces bya ba ni mṅon par śes pa daṅ | thabs kyis bsdus so || mi ’tshe (6) ba ni ’dod pa daṅ | las kyi rnam par smin pa la yid ches pas bsdus so || raṅ gi loṅs spyod kyis chog par ’dzin pa ni ’dod pa ñuṅ ba daṅ | chog śes pas bsdus so || dul ba ni mi ’khrug pa daṅ | mi rtsod pas bsdus so || źi ba ni ṅar ’dzin pa ’dor ba daṅ | ṅa yir ’dzin (7) pa spoṅ bas bsdus so || yi dam ma źig pa ni byaṅ chub kyi sems la lta ba daṅ | byaṅ chub kyi sñiṅ po la rton pas bsdus so || dam bcas pa ñams su lon par byed pa ni bdud kyi las rig pa daṅ | saṅs rgyas kyi byin gyis brlabs kyis bsdus so || blo śin tu gnas pa ni mi (312a1) ’gyur ba’i blo daṅ | mi rgod pas bsdus so || mi g-yo ba’i blo ni ri lta bu daṅ | mi bskyod pas bsdus so || ji skad smra ba ni legs par bya ba’i las byed pa daṅ | mi gduṅ bas bsdus so || de ltar byed pa de ni bden pa daṅ | yaṅ dag par smra bas (2) bsdus so || yaṅ dag pa’i sbyor ba ni rten ciṅ ’brel par ’byuṅ bar ’thun pa daṅ | rtag pa daṅ chad pa yoṅs su spoṅ bas bsdus so || yaṅ dag pa’i rtsol ba ni rigs pa daṅ | tshul gyis bsdus so || sgrol ba ni yaṅ dag pa’i spoṅ ba daṅ | brtson ’grus mi ’dor (3) bas bsdus so || phyir mi ldog pa ni rtul ba daṅ | rtsol bas bsdus so || pha rol gyi sgra ni dge ba’i bśes gñen daṅ | chos don du gñer bas bsdus so || tshul bźin du yid la byed pa ni źi gnas kyi tshogs daṅ | lhag mthoṅ gi tshogs kyis bsdus so || (4) dge ba’i bśes gñen ni ñan ’dod pa daṅ | ri mo byed pas bsdus so || ’thun par ’dzin pa ni lus yaṅ ba daṅ | sems yaṅ bas bsdus so || rab tu sems pa ni skyo ba daṅ | ’dod chags daṅ bral bas bsdus so || des par sems pa ni rgyur gyur pa daṅ | ’bras bu chuṅ (5) mi za bas bsdus so || rigs kyi bu chos sum cu rtsa gñis po de dag ni chos drug cu rtsa bźi po ’di dag gis bsdus so || smras pa | rigs kyi bu chos drug cu rtsa bźi po ’di dag chos du źig gis bsdus | smras pa | rigs kyi bu chos drug cu rtsa bźi po de dag ni chos brgya ñi śu rtsa (6) brgyad kyis bsdus te | chos brgya ñi śu rtsa brgyad gaṅ źe na | ’di lta ste | naṅ du so sor rtog pa ni stoṅ pa ñid du so sor rtog pa daṅ raṅ bźin la so sor rtog pas bsdus so || dbaṅ po yaṅ dag par sdom pa ni dran pa daṅ | śes bźin gyis bsdus so || phyi rol gyi yul sruṅ ba ni (7) dbaṅ po sbas pa daṅ | mi rgyug pas bsdus so || mkhas śiṅ rtogs pa la ’dzem pa ni bdag gi ’khrul pa la ñes par so sor rtog pa daṅ | gźan gyi ’khrul pa la ñes par lta bas bsdus so || chos don du gñer ba ni bdag gi dam bcas pa ñams ’og tu chud par byed pa daṅ | pha rol (312b1) gyi ’gyod pa sel bar bsdus so || chos ’dod pa ni chos la gźol ba daṅ | chos la ’bab pas bsdus so || lus yid du ’oṅ ba ni gñid med pa daṅ | gti mug med pas bsdus so || sems yid du ’oṅ ba ni caṅ śes pa daṅ | glo bur gyi ñon moṅs pa bsal bas bsdus so || (2) ma kheṅs pa ni pho theg spaṅs pa daṅ | brjid spaṅs pas bsdus so || chos spyod pa ni mi dge ba’i chos spaṅs pa daṅ | dge ba’i chos yoṅs su rdzogs par byed pas bsdus so || lus gya gyu med pa ni mi brlaṅ pa daṅ | mi rtsub pas bsdus so || sems gya gyu med pa ni yaṅ dag (3) pa’i dran pa daṅ | yaṅ dag pa’i tiṅ ṅe ’dzin gyis bsdus so || dri ma gsum bsal ba ni mi sdug pa bsgom pa daṅ | byams bsgom pas bsdus so || rnam par thar pa gsum sgom pa ni gaṅ zag med pa daṅ | don dam pas bsdus so || mi brlaṅ pa ni phan pa daṅ bde bas bsdus so || (4) phra ma med pa ni dbyen mi byed pa daṅ | bye ba’i sdums byed pas bsdus so || bdag sruṅ ba ni sdig pa thams cad mi byed pa daṅ | bsod nams thams cad bsogs pas bsdus so || gźan sruṅ ba ni bzod pa daṅ | des pas bsdus so || tha dad pa med pa ni sems nam mkha’i (5) daṅ mtshuṅs pa daṅ | sems rluṅ daṅ mtshuṅs pas bsdus so || ro gcig pa ni de bźin ñid daṅ | chos kyi dbyiṅs kyis bsdus so || rmi lam gyi raṅ bźin ni mthoṅ źiṅ thos la dran źiṅ śes pa daṅ | chos kyi rjes su myoṅ ba’i bdag ñid kyis bsdus so || sgyu ma’i raṅ bźin (6) ni rnam par sgrub pa daṅ | yoṅs su rtog pas bsdus so || mṅon par śes pa ni don la rton pa daṅ | ye śes la rton pas bsdus so || thabs ni śes rab kyis lta ba daṅ | sems can la lta bas bsdus so || ’dog pa ni ltuṅ ba med pa daṅ | ltuṅ ba mi ’chab pas bsdus so || (7) las kyi rnam par smin pa la yid ches pa ni tshe ’di la bag yod pa daṅ | ’jig rten pha rol la kha na ma tho bas ’jigs par lta bas bsdus so || ’dod pa ñuṅ ba ni ruṅ ba’i drod zin pa daṅ | śes rab kyis mi ṅoms pas bsdus so || chog śes pa ni dgaṅ sla ba daṅ | gso sla bas (313a1) bsdus so || mi ’khrug pa ni śin tu mur thug pa daṅ | śin tu mthar phyin pas bsdus so || mi rtsod pa ni bden pa daṅ | chos la dga’ bas bsdus so || ṅar ’dzin pa ’dor ba ni rgyu yoṅs su śes pa daṅ | lta ba yaṅ dag par bcom pas bsdus so || ṅa yir ’dzin pa (2) spoṅ ba ni ṅa yi ba med pa daṅ | yoṅs su ’dzin pa med pas bsdus so || byaṅ chub kyi sems la lta ba ni theg pa dman pa mi ’dod pa daṅ | sems can thams cad la sñiṅ rje bas bsdus so || byaṅ chub kyi sñiṅ po la rton pa ni bdud thams cad bcom pa daṅ | chos thams cad mṅon par (3) rdzogs par byaṅ chub pas bsdus so || bdud kyi las rig pa ni dge ba’i bśes gñen gyi man ṅag daṅ | śes rab kyi pha rol tu phyin pa la brtson pas bsdus so || saṅs rgyas kyi byin gyi rlabs ni ji skad smras pa de bźin byed pa daṅ | sems can thams cad yoṅs su mi gtoṅ bas (4) bsdus so || blo mi ’gyur ba ni sa daṅ ’dra ba’i sems daṅ | rjes su chags pa daṅ khoṅ khro ba spaṅs pas bsdus so || mi rgod pa ni rgod pa daṅ ’gyod pa spaṅs pa daṅ | mi rtag par so sor rtog pas bsdus so || ri lta bu ni mi mtho ba daṅ | mi dma’ bas bsdus so || mi bskyod pa ni (5) dam bcas pa mi ñams pa daṅ | dam bcas pa ñams su lon par byed pas bsdus so || legs par bya ba’i las byed pa ni gduṅ ba med pa daṅ | ’gyod pa med pas bsdus so || gduṅ ba med pa ni tshul khrims yoṅs su dag pa daṅ | tiṅ ṅe ’dzin yoṅs su dag pas bsdus (6) so || bden pa ni kun rdzob kyi bden pa daṅ | don dam pa’i bden pas bsdus so || yaṅ dag pa ñid ni de bźin ñid daṅ | de kho na ñid kyis bsdus so || brten pa’i rjes su ’thun pa ni rgyu daṅ rkyen gyis bsdus so || rtag pa daṅ chad pa rnam par spoṅ ba ni skye ba med pa daṅ | ’gag (7) pa med pas bsdus so || rigs pa ni las kyi rnam par smin pa la yid ches pa daṅ | las daṅ mi ’gal bas bsdus so || tshul ni dben pa’i tshul daṅ | mi skye ba’i tshul gyis bsdus so || yaṅ dag pa’i spoṅ ba ni mi dge ba’i chos spoṅ ba daṅ | dge ba’i chos chud mi gson pas (313b1) bsdus so || brtson pa mi ’dor ba ni lus kyi stobs daṅ | sems kyis stobs kyis bsdus so || rtul ba ni spro pa daṅ | gźan gnon pas bsdus so || rtsol ba ni de la ma źen pa daṅ | phyir mi ldog pas bsdus so || dge ba’i bśes gñen ni ldaṅ ba daṅ | rim gro byed (2) bas bsdus so || chos don du gñer ba ni ye śes ’dod pa daṅ | rnam par grol bar ’dod pas bsdus so || źi gnas kyi tshogs ni lus dben pa daṅ | sems dpen pas bsdus so || lhag mthoṅ gi tshogs ni thos pa tshol bas ṅoms mi myoṅ ba daṅ | tshul bźin yid (3) la byed pas bsdus so || ñan par ’dod pa ni thal mo sbyor ba’i las daṅ | lus rab tu ’dud pas bsdus so || ri mo byed pa ni bden pa daṅ | mi slu bas bsdus so || lus yaṅ ba ni kha zas kyi tshod śes pa daṅ | nam gyi cha stoṅ daṅ nam gyi cha smad la mi ñal bar sbyor ba (4) la rjes su sbyor bas bsdus so || sems yaṅ ba ni ’dun pa daṅ | dpyod pas bsdus so || skyo ba ni mi rtag pa daṅ | sdug bsṅal gyis bsdus so || ’dod chags daṅ bral ba ni ṅa yi ba med pa daṅ | yoṅs su ’dzin pa med pas bsdus so || rgyu ni chud mi zab daṅ | de’i (5) rgyu las ldog pas bsdus so || ’bras bu ni ci rigs par mi slu ba daṅ | mos pa ji lta ba bźin du ’bras bu la ’dzin pas bsdus te | rigs kyi bu chos drug cu rtsa bźi po de dag ni chos brgya ñi śu rtsa brgyad po ’di dag gis bsdus so || rigs kyi bu ’di ni chos thams cad (6) mdor bstan pa ste | gal te kho bos tshig gcig las lhag pa daṅ | tshig gñis las lhag par bstan pas | bskal pa’am | bskal pa las lhag pa chos bstan pa bśad kyaṅ chos rnams kyi chos ñid zad par yaṅ mi ’gyur la | kho bo’i spobs pa yaṅ zad par mi (7) ’gyur ro || chos bsdu ba’i le’u’i chos kyi rnam graṅs ’di bstan pa na | byaṅ chub sems dpa’ lag na rin po ches byaṅ chub sems dpa’ nam mkha’ mdzod daṅ | chos kyi rnam graṅs ’di la mchod pa bya ba’i phyir rin po che’i lag pa g-yas pas stoṅ gsum gyi stoṅ chen po’i (314a1) ’jig rten gyi khams ’di khebs par byas so || de nas skad cig de ñid la phyogs bcu’i ’jig rten gyi khams na me tog daṅ | bdug spos daṅ | spos daṅ | phreṅ ba daṅ | byug pa daṅ | phye ma daṅ | gos daṅ | gdugs daṅ | rgyal mtshan daṅ | ba dan daṅ | (2) rol mo daṅ | sil sñan gyi sgra ci yod pa de dag rin pa che’i lag pa gyas pa de las rab tu bab po || me tog gi char des stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di thams cad pus nub tsam du yog par gyur to || nam mkha’i dkyil thams cad kyaṅ gdugs daṅ | rgyal mtshan (3) daṅ | ba dan daṅ | gos kyis legs par brgyan par gyur to || sil sñan gyi sgra de dag las ’di lta bu’i tshigs su bcad pa dag kyaṅ byuṅ ste |

185 This good man, who is filled with one hundred kinds of good qualities, keeping and spreading his qualities, overcomes evil beings and attains recollection, intelligence and understanding (smṛtimatigati). When the voice of the best ascetic (śramaṇavara) resonates, cyclic existences in the ten directions are purified. 186 He, who is filled with sublime confidence (adhimukti), who is free from impurities (rajas) and darkness (tamas), purifying a hundred [previous] existences, leading gods and humans (devamānuṣa) to the sphere without destruction, being endowed with ten powers and the sky-like mind, becomes free from existence. 187 As he purifies his speech gracefully and gloriously, he has no harshness, erroneousness, or impurity. Since he is incomparable in the three states of existence (tribhava), he is respected by gods and humans. Being free from existence, he brings happiness and benefits to living beings. 188 He, who trains himself with confidence, recollection, intelligence and understanding (adhimuktismṛtimatigati), conquers the power of others (parabala) by means of ten powers (daśabala) and superior powers, defeats enemy troops, and attains the state of immortality. O good man, beyond existence, the voice of the wise resonates. 189 Even though he does not go anywhere separated from this assembly, he educates gods and humans without moving in ten directions. He does not stay any particular place, but he stays with his intelligence and is unwavering in the realm of the dharma (dharmadhātu), just as earth is unshakable. 190 As the sunshine removes darkness and impurities, so does this good man. He, who is united with the light of insight, spreads glorious light, thereby all the realm of Māra, having been filled with the light of the Sage (muni), is outshone (dhyāmīkṛta). 191 Just as the wind in open space enters everywhere without any base (sthāna) and has no thought-constructions (avikalpa) or false imagination (parikalpa), just so the sons of the buddha (jinaputra) whose minds are like open space are in accordance with all living beings and thus they are respected by gods and humans. 192 The water in the ocean (sāgarajala) of three thousandfold worlds is measurable, a bird-track in the sky (gaganaśakunipada) in ten directions is expressible, and someone can have the same thought as all living beings; but the great qualities (mahāguṇa) of the son of the Sage (muni) are inexhaustible.

. . . . . . . .

持徳顯徳百福滿　摧魔念慧具修行
善説法要大沙門　能摧十方有漏行殊勝修持吉祥滿　降伏怖畏離塵惛
能度人天置涅槃　十力盡漏心無相以微妙音演説法　不失不謬三垢除
人天無比三界尊　隨順世間能與樂念慧修持悉圓滿　十力最勝壞魔軍
由是能開甘露門　無有塵累善調御遊行不動出於衆　十方調伏利人天
妙慧如空無所依　法界不動安如地聲光能壞諸塵暗　是故妙讃離垢尊
慧光照曜滿吉祥　光顯牟尼蔽魔衆隨化人天在三有　示定示亂離攀縁
世間無礙悉如空　故佛調伏人天者三千大海量可悉　十方虚空猶可歩
一切有情心可知　如來功徳難思測

yon tan bdog pa yon tan rgyas pa yon tan brgyas gaṅ ba || bdud kyi ’gro ba rnam sel dran daṅ blo gros rtogs daṅ ldan ||
skyes bu dam (4) pa dge sbyoṅ mchog gi skad ni mdzes par ’byuṅ || phyogs bcu rnams su rgyu bas srid pa rnam par sel bar byed || śin tu rab tu mos par phul gyis rab tu rgyas pa po || srid pa brgya ni rnam par śel ciṅ rdul daṅ mun pa bral ||
lha daṅ mi rnams ’jig pa med pa’i groṅ khyer (5) ’gro ba sgrol || srid pa med ciṅ stobs bcu ldan pa nam mkha’ mñam pa’i yid || sgra ’byin mdzes śiṅ śin tu sñan la rab tu źi ba’i bźin || tha ba med ciṅ mi khyud dri med dri ma rab tu sel ||
srid pa gsum po dag na mtshuṅs med lha daṅ mi yis mchod || srid pa med ciṅ (6) ’gro ba dag la bde sbyin phan pa byed || dran daṅ blo gros rtogs daṅ mos pas spyad pa legs par spyad || stobs bcu rnams daṅ rab kyi stobs kyis gźan gyi stobs kyaṅ ’joms ||
pha rol dpuṅ rnams rnam par ’thor ba ’chi med go ’phaṅ ’thob || srid pa med ciṅ skyes bu dam (7) pa mkhas pa’i sgra yaṅ ’byin || ’khor ’di las ni gaṅ dag tu yaṅ ma soṅ ma g-yos par || phyogs bcu rnams su lha mi maṅ po dag kyaṅ rnam par btul ||
gaṅ du’aṅ mi gnas blo gros ci ’dra de ltar rab tu gnas || chos kyi dbyiṅs las mi g-yo bar yaṅ sa ni g-yo bar byed || (314b1) ñi ma’i ’od kyis mun pa rnam par sel ciṅ rdul spoṅ ltar || de bźin skyes bu dam pa ’di yaṅ rdul daṅ mun pa sel ||
śes rab ’od kyis rab tu lhan pa ’od kyi dpal gyis rgyas || thub pa’i ’od kyis khyab nas bdud kyi gnas kun mog mog gyur || mkha’ la rluṅ mar bźin du sems (2) can spyod pa’i rjes su źugs || gnas pa ma yin rtog pa med ciṅ rtog pa kun daṅ bral ||
’gro ba kun gyi rjes su soṅ ba yid ni mkha’ daṅ mñam || ’di ’dra’i rgyal sras de dag la ni lha mis phyag byas so || stoṅ gsum dag gi rgya mtsho’i chu ni gźal bar nus kyaṅ srid || (3) phyogs bcu dag gi nam mkha’i bya rjes brjod par nus kyaṅ srid ||
mi ’ga’ źig gis sems can kun sems gcig tu byed srid kyi || thub pa’i sras kyi yon tan chen po zad par mi nus so ||

Māra Pāpīyān

When this teaching was taught and verses were accomplished, the wicked Māra, having magically created four kinds of troops (caturaṅgabala), came to the courtyard where the Lord stayed with them, stationed them on the outside of the courtyard, disguised himself as a householder (gṛhapati), went in front of the Lord, and bowed down at his feet (bhagavataḥ pādau śirobhir vanditvā), saying: “Because these good men, the bodhisatva Gaganagañja and Ratnapāṇi, are endowed with immeasurable good qualities, and so are the other bodhisatvas, it is possible to manifest such wonderful teachings (āścaryādbhutadharma) and magical displays (prātihārya) in this world. However, Lord, will there be someone believing these magical displays in the future?” The Lord said: “As a small amount of water in the great ocean can be lifted up by means of the tip of a hair (vālāgrakoṭi), so few beings will have faith in the magical displays (prātihārya) of these good men. However, there will be great many beings who do not have faith, compared to the quantity of water in the ocean.” Having heard this word, the wicked Māra, became contented, elated, enraptured, overjoyed, exultant and jubilant (atha khalu māraḥ pāpīyāṃs tuṣṭodagrāttamanāḥ pramuditaḥ prītisaumanasyajāto bhavati), danced and was about to leave the congregation. The the venerable Śāriputra addressed himself to the Lord: “O Lord, who is this man (puruṣa) going away from this congregation with so much pleasure?” The Lord said: “O Śāriputra, he is the Māra, who, disguised as a householder, came to the tathāgata in order to make this exposition of religion (dharmaparyāya) disappear. Having heard that there will be only few beings who have belief in this religious exposition, he is about to leave this congregation, joyfully singing, ‘There will be only few followers of the ascetic Gautama, but mine will be numerous.’” At that time the bodhisatva Gaganagañja said to the wicked Māra: “Wicked One, why are you leaving after having shown your true colors?” Then the wicked Māra thought: “Because the bodhisatva Gaganagañja and other bodhisatvas will come to my territory (māragocara), to say nothing of the tathāgata (prāg eva tathāgataḥ). So now I will go back to my territory.” Then the bodhisatva Gaganagañja, having stopped the wicked Māra and his servants in the vault of the sky, exercised his magical power in such a way (tathādhiṣṭhita) that they could not go back to his territory, and said this to the Māra: “Wicked One, as open space is without obstruction (anavṛti), why do you not go back to your territory?” Māra said: “Son of good family, the sky is without obstruction (gaganam anāvṛtam) to you, but it looks dark to us. The only we can see in front of us is darkness (tamo’ndhakāra), except for the congregation (parṣanmaṇḍala) of the Buddha on the ground, which looks luminous.” Gaganagañja said: “So it is, Wicked One, it is beings who have the light of the dharma in their thoughts (śukladharmacittasatva), and the darkness in front of you is because of the works of Māra (mārakarman).” Māra said: “O good man, from now on I will never do the works of Māra.” Gaganagañja said: “As it is difficult to keep your promise among such wicked beings, you should come down here and listen the discipline of the dharma (dharmavinaya) taught by the tathāgata, together with your servants.” Then the wicked Māra and his servants unwillingly (akāmaka) went down from the vault of the sky, and the bodhisatva Gaganagañja said this to the congregation of bodhisatvas: “Sons of good family, may all of you elucidate (pratibhātu) the gates into the dharma of transcending the path of the works of Māra (mārakarmamārgasamatikramadharmamukha).” The bodhisatva Kāñcanaparvatarāja thereupon said: “Giving up your sphere is to be attached to the sphere of Māra (māraviṣaya). Knowing that everywhere is the sphere of the buddha (buddhaviṣaya) is to know the sphere of the buddha. If you do not see the sphere of the buddha, how can you see your own sphere? In that way the bodhisatva who has transcended the sphere has also transcended the sphere of Māra. This is the gate into the dharma of transcending the sphere of Māra.” The bodhisatva Ratnaśrī said: “Since the objects of thought is the sphere of Māra (māragocara), where there is not any dharma perceived, what would be accomplished by Māra there? Since the attainment is without basis, the understanding through time that there is no attainment with basis is the gate into the dharma called ‘Transcending the sphere of Māra of the bodhisatva.’” The bodhisatva Ratnapāṇi said: “When you grasp or possess something, then the Māra will find your weak point (avatāraṃ labh-). When you do not grasp any dharma, there will be no disagreement with anyone. When you are alone without the second, you do not make your own thinking or own place [into problem], and then how can you stay together with the Māra? Thus the bodhisatva who is established in nothing transcends the sphere of the Māra.” The bodhisatva Āryaratna said: “‘Sin’ (āpatti) is an accusation, and in such an accusation the Māra can find a weak point. What is the absence of sin (anpatti) is not to enter into the consciousness of following in accordance with the distinguishing marks [of sins] (nimittānusāriṇavijñānāpraveśa), and thus the bodhisatva who is established in the limit of no distinguishing mark transcends the sphere of the Māra.” The bodhisatva Ratnacitta said: “The Lord taught that vices (kleśa) are just like a reflection (pratibimba) and an illusion (pratibhāsa). Knowing that the reflection and illusion are not changing nor not changing, not coming nor going, without inside nor outside, and remain in no location or dimension (sthānāsthānavigatā) is not living with any vice. The vices do not arise due to the absence of thought-construction; the vices do not cease due to the absence of thought-construction. In this way, the bodhisatva who is established in the absence of thought-construction and false imagination transcends the sphere of the Māra.” The bodhisatva Ratnākara said: “Happiness is a latent tendency (anuśaya); unhappiness is an obstruction. One who is without happiness or unhappiness does not have any affection (anunaya) or hostility (pratigha). One who is without affection or hostility is established in sameness. One who is established in sameness does not differentiate any dharma. One who is established in the absence of differentiation does not think about sameness or non-sameness. When you obtain this inconceivable dharma, the Māra cannot find your weak point.” The bodhisatva Ratnaparityāga said: “The works of Māras (mārakarman) is produced from obsession with self (ātmasamutthāna). When you are established in the purity of self, what can the Māra do? Why is that? Because vices are purified by the purity of self (ātmaviśuddhi), and all dharmas are purified by the purity of vices. That which purifies all dharmas purifies open space. Thus the bodhisatva who is established in the purity of open space transcends the sphere of the Māra. The bodhisatva Dharmarāja said: “Just as one, who obtains the consecration of the king (rājābhiṣeka), and who has power and numerous attendants, is fearless, just so the bodhisatva, who obtains the consecration, and who has the attendants of the jewel of the dharma (dharmaratna), has no fear of any Māra. Here the consecration is to reach the extreme of the qualities of the buddha (paryantabuddhadharma) and to fulfill them, and the attendants of the jewel of the dharma (dharmaratna) is to learn the dharmas taught by the buddhas in ten directions. Since the bodhisatva who is established in such a way transcends the sphere of the Māra, this is the gate into the dharma called ‘Transcending the sphere of the Māra.’” The bodhisatva Śailaśikharasaṃghaṭṭanarāja said: “Just as the wind enters through a chink, just so the Māra can find a weak point where there is a chink in thought. The bodhisatva therefore should not have any chink in his thought. Here, the thought without chink is, that is to say, to fulfill the emptiness endowed with all sorts of excellencies (tadyathāpi nāma cchidrān mārutaḥ praviśati evam eva yato yata eva cittasya cchidraṃ bhavati tatas tata eva māro ’vatāraṃ labhate | tasmāt sadā ’cchidracittena bodhisattvena bhavitavyaṃ tatreyam acchidracittatā | yad idaṃ sarvākārajñatāyāḥ śūnyatāyāḥ paripūrir). This is the gate to the light of the dharma (dharmālokamukha) that the bodhisatva transcends the sphere of the Māra.”

Quotation from ŚikṣMS 60b5-7; B 117,7-10; ŚikṣTib(D) 67b1-3; ŚikṣChi(T.1636) 97c27-98a1.

ŚikṣMS: āryagaganagañjasūtre ’py uktaṃ (6) tadyathāpi nāma cchidrān mārutaḥ praviśati evam eva ‹yato›¹⁰ yata eva cittasya cchidraṃ bhavati tatas tata eva māro ’vatāraṃ labhate tasmāt sadā ’cchidracittena bodhisattvena bhavitavyaṃ tatreyam acchidracittatā | yad idaṃ sarvvākārajñatāyāḥ śūnyatāyāḥ pari(7)pūrir iti |
ŚikṣTib: ’phags pa nam mkha’ mdzod kyi mdo las kyaṅ | ’di lta ste dper na bu ga nas rluṅ ’jug pa de bźin du gaṅ daṅ gaṅ nas sems la skyon byuṅ ba de daṅ de ñid nas bdud kyis glags rñed do || de lta bas na byaṅ chub sems dpa’ rtag tu sems la skyon med par bya’o ||
ŚikṣChi: 又虚空藏經云譬如孔隙聲入其中。菩薩亦爾。若心有間隙則魔得其便。是故菩薩令心常無間隙。若心無間隙。則諸相圓滿。及空性圓滿。 The bodhisatva Priyadarśana said: “That among all kinds of seeing, seeing the buddha and his dharma is the most excellent. Here, seeing the buddha is not to see form, feeling, perception, formative factors or consciousness. The correct seeing (samyagdṛṣṭi) is to see the buddha. Seeing the dharma is not to make any mental effort (manasikāra). The unchanging seeing is to be free from attachment (rāga). Being free from attachment is to see the dharma. That the bodhisatva comes to be endowed with seeing the buddha and his dharma in that way is transcending the sphere of the Māra. This is the gate into the dharma called ‘Transcending the sphere of the Māra.’” The bodhisatva Indrajālin said: “Since the deeds of the Māra arises from action [of speech], mental activity and movements [of body] (iñjitamanyanāsyandita), the bodhisatva should be free from the basis of action [of speech], mental activity and movements [of body], which are superficial mental activities (ayoniśomanasikāra). With the thorough practice (yoniśaḥprayoga), the bodhisatva who is free from action [of speech], mental activity and movements [of body] transcends the sphere of the Māra.” The bodhisatva Guṇarājaprabhāsa said: “As many as there are antidotes (pratipakṣa), so many are the works of the Māra (mārakarman). The absence of antidote is [included in] the realm of the dharma (dharmadhātu), and all dharmas are [included in] the realm of the dharma. Since all dharmas are included in the realm of the dharma (dharmadhātusamavasaraṇa), all the dharmas are understood through understanding the realm of the dharma. The works of the Māra is not apprehended apart from the realm of the dharma, and the realm of the dharma which is the same as the works of the Māra is not different from suchness (tathatā). In this way, the bodhisatva who enters into one single principle (ekanaya) transcends the sphere of the Māra.” The bodhisatva Gandhahastin said: “The weak (durbala) can be harmed by the Māra; but the strong (balika) cannot be harmed by the Māra. The weak is afraid of the three gates of liberation (trivimokṣamukha). Since the strong is not afraid of the three gates of liberation, namely, directly seeing (pratyakṣa), penetrating (supratividdha), and meditatively cultivating. One who is not afraid of them transcends the sphere of the Māra, and thus this is the gate into the light of the dharma (dharmālokamukha) called ‘Transcending the sphere of the Māra.” The bodhisatva Maitreya said: “Just as the water in the great ocean (mahāsāgara) has a single taste (ekarasa), so all dharmas in the great ocean of the knowledge of the dharma (dharmajñānasāgara) have a single taste. Since the works of the Māra (mārakarma) and the works of the buddha (buddhakarma), both are same in the perspective of emptiness (śūnyatā), signlessness (animitta), wishlessness (apraṇihita), birthlessness (ajāti), and the absence of origination (anutpāda), the bodhisatva who enters into the single taste (ekarasa) transcends the sphere of the Māra.” The bodhisatva Gaganagañja said: “O friends (vata mārṣāḥ), since open space transcends all spheres, it is not the sphere of sight (cakṣurviṣaya), and likewise it is not the sphere of hearing, smelling, tasting, body and mind (śrotraghrāṇajihvākāyamanaḥ). Since all dharmas are the sphere of the essential nature of open space (gaganasvabhāva), body and speech (kāyavāc) are the light of knowledge (jñānāloka) in accordance with the sameness of open space (gaganasamatā). Thus the bodhisatva who obtains this light of knowledge transcends the sphere of the Māra, and this is the gate into the dharma called ‘Transcending the sphere of the Māra.’” The bodhisatva Mañjuśrī said: “O good man, all you have said is the works of the Māra and the sphere of the Māra. Why is that? Things expressed by words are a mere information (vijñapti); but the speech of the buddha (buddhaghoṣa) is beyond verbal expressions (anakṣara). Since, as many as are words, so many are the works of the Māra, when there is not any word, nothing would be done by the Māra. Since that which is without word is without information, one never perceives the self or other (na ātmaparaṃ samanupaśyati). Since there is no self or others, the dharma which causes benefit or harm does not exist. Understanding like this is transcending the sphere of the Māra, and, son of good family, this is the gate into the dharma called ‘Transcending the sphere of the Māra of the bodhisatva.’” Then the bodhisatva Gaganagañja said this to the wicked Māra: “Wicked One, did you hear this gate into the dharma of transcending the sphere of the Māra?” Māra said: “Yes, I heard.” Gaganagañja said: “Wicked One, are you still going to do the works of the Māra among the bodhisatvas who entered into such guiding principle of the dharma (dharmanaya)?” Māra said: “Son of good family, by hearing this gate into the dharma of transcending the sphere of the Māra, I would not dare to do the works of the Māra among those who listen to it, to say nothing of the bodhisatvas who see it directly (pratyakṣa) by their knowledges.” At that time, four gods, Saṃcayavigata, Sukhasaṃcaya, Gandhavat, and Prāsādavat, who guarded the bodhisatvas, said to the Wicked Māra: “In the past, at the place of awakening (bodhimaṇḍa), the Lord met you, your forces, troops, army and servants directly. At that time, the Lord touched the ground with the jewels in his hand (ratnapāṇi), which are the accumulation of friendliness, compassion, generosity, discipline, restrain, gentleness, morality, learning, concentration, insight, firm and burning effort, merit and knowledge (maitrīkaruṇadānavinayasaṃyamasauratyaśīlaśrutasamādhiprajñādṛḍhottaptavīryapuṇyajñānasaṃbhāra), and then the endless, limitless worlds (anantāparyanteṣu lokadhātuṣu) were shaken. In that way it was manifested that you and your forces were defeated, but will you still do the works of Māra under the Lord and the bodhisatvas? You should pay homage to the tathāgata and the assembly of the bodhisatvas!” Then the Wicked One, having conjured up canopies adorned with eighty four thousand jewels (ratnacchattra), offered them to the congregations. Having held numerous kinds of divine flowers (divyapuṣpa), incense (gandha), garlands (mālā) and unguents (upalepana), he scattered them on the place where the Lord stayed, and said this to the Lord together with his servants: “If the bodhisatva Gaganagañja gives us the treasury of open space (gaganagañja), we will produce the thought of the incomparable complete awakening (anuttarasamyaksaṃbodhi).” The bodhisatva Gaganagañja said: “Wicked One, do you see this treasury of open space?” Māra said: “I see it, son of good family. It is far greater than all the displays of desire realm, buddha-fields, and my own abode (svabhavana), and it is full of the jewels for gods and humans. Gaganagañja said: “Wicked One, I will give you all these treasuries of open space so that you can produce the thought of the incomparable complete awakening.” Then the wicked Māra, together with his eighty-four thousand creatures, produced the thought of the incomparable complete awakening. At that time, Durmukha who was the head of five hundred sons of the Māra, lacking faith and desiring the non-dharma (adharmakāma), said: “Even though our father produced the thought of awakening, we should strive against this exposition of religion (dharmaparyāya).” Then the Lord said this to the bodhisatva Gaganagañja: “Son of good family, elucidate the words of knowledge-mantra (vidyāmantrapada) by which the evil ones as numerous as the grains of sand in the river Gaṅga are subjugated (nigraha) and established in awakening.” The bodhisatva Gaganagañja thereupon pronounced the words of knowledge-mantra as follows: tadyathā | avatte | vivatte | saṃvatte | sahitānusandhi | duruttaraṇi | nirghātani | maitryāyukte | kāruṇaniṣyande | satyavati | bhūrakṣe | dharmanivṛtti | dharmarakṣe | akkhule | nikhilini | hulu hulu hulu hulu hulu | tatkāre | tathāvādite | śīlānuvṛtti | akṣayanirdeśe | kleśaparīkṣe | buddhādhiṣṭhite dharmajvālini | saṃghānugame | anuttare | anatikramaṇiye | nigrahaṇimārapakṣasya yuktikṛte | adānte | aśaste | svaviṣayānugame | āryaguṇakāre | siddhisiddhivate | mokṣānukūle | nigrahaṇi parapravadīnāṃ | dārṣaṇi māraparṣada | avaśāntā | catvāro mahārājānaḥ | śakro devānāṃ indro brahmā sahapatir | buddhaprasannānāṃ | devanāgayakṣakṛtaṃ paritrāṇaṃ | satvānāṃ svastyayānāṃ | dharmabhanakānāṃ | ārakṣayai | saddharmasya ca parigrahāya | Then, immediately after these words of knowledge-mantra were pronounced by the bodhisatva Gaganagañja, the world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu) was shaken in six ways. The five hundred evil ones, who were without faith and clinging to the non-dharma, heard this sound from open space: “The Māra, his sons, or his followers (mārakāyika), who do not produce the thought of awakening and do not give up the works of the Māra after having heard these words of the knowledge-mantra (vidyāmantrapada), the crowns of their heads will be destroyed by the lighting and blazing thunderbolt of the Yakṣa Vajrapāṇi.” Then, having looked up at the sky, the sons of the Māra saw five hundred Vajrapāṇis holding blazing thunderbolt, and produced the thought of awakening from the fear and terror (bhayabhīṭa). The Lord at that time smiled (atha khalu bhagavān smitaṃ prādurakarot), and the venerable Ānanda asked its meaning. Then the Lord said: “Ānanda, did you see those five hundred sons of the Māra producing the thought of the incomparable complete awakening (anuttarasamyaksaṃbodhi) out of fear and terror?” Ānanda said: “O Lord, I saw it.” The Lord said: “Ānanda, when the wicked Māra attains awakening, they will also be born in the buddha-fields as bodhisatvas having different name.” The venerable Ānanda said this to the Lord: “O Lord, when will the wicked Māra wake up to incomparable complete awakening? What will he be called after having attained the awakening? And what will be the name of that universe?” The Lord said: “Ānanda, the wicked Māra, doing the works of the Māra in the buddha-fields of ten directions again and again, will hear the dharma of destroying vices by the essence of diamond (vajragarbhakleśapramathanadharma) from the awakened buddhas there, and will see the secret practice, behaviour, good qualities, maintaining morality, practice, ceremony and application of the buddhas and the bodhisatvas. Then, as long as he has faith in the thought of awakening, he will be born [in the universe of] the tathāgata Anantāmaladhvaja, will stop doing the works of the Māra by the teaching of [the tathāgata there], will maturate this roots of good, and, by the thought which is no thought, in accordance with all the light of the dharma of the buddha (sarvabuddhadharmāvabhāsānugata), will produce the thought of awakening. After that, he will serve, respect, worship, homage and give offerings to the uncountable and innumerable tathāgatas, and will become a monk following their teachings. Having become a monk, he will uphold the true dharma (saddharma) in the three times, and bringing innumerable beings to maturity. After immeasurable forty-four intermediate aeons (antarakalpa), he will wake up to incomparable complete awakening, and then in the aeon called Viśuddhi he will be born in the Pariśuddhipratiṣṭhita universe as the tathāgata Supratiṣṭhitadharmālokalabdha, worthy of offerings, the perfectly awakened one, perfect in wisdom and conduct … a blessed one (supratiṣṭhitadharmālokalabdho nāma tathāgato ’rhan samyakṣaṃbuddho vidyācaraṇasaṃpannaḥ … bhagavān). Again, Ānanda, the Pariśuddhipratiṣṭhita universe will be thriving, prosperous, safe, well-provided, and filled with gods and men (ṛddhaś ca sphītaś ca kṣemaś ca subhikṣaś cākīrṇadevamānuṣaś ca). Ānanda, just as whatever enjoyments (bhoga) or entertainments (samudācāra) living beings in the Tuṣita Heaven (tuṣitabhavanastha) have, so there will be enjoyments and entertainments [in that universe.] Ānanda, the tathāgata Supratiṣṭhitadharmālokalabdha will live to forty internal aeons (antarakalpa) together with the great assembly of sixty-four koṭis of disciples and the congregation of twelve thousands of bodhisatvas. O Ānanda, those who are the Māra’s sons and followers (mārakāyika) at present will be born in the Pariśuddhipratiṣṭhita universe, will reach the complete unsurpassable awakening, and will be predicted to attain of incomparable complete awakening by the tathāgata Supratiṣṭhitadharmālokalabdha, namely the Māra, in his buddha-field.”

10. added in below

大方等大集經卷第十八
北涼天竺三藏曇無讖譯
虚空藏菩薩品第八之五

説此偈已。時魔波旬嚴四種兵來詣佛所。到已化作長者形。前禮佛足。在一面立而白佛言。希有世尊。此諸大士。乃能成就如是不可思議種種神變。又能示現不可思議莊嚴之事。世尊。於未來世有幾所衆生。聞此不可思議神變而得開悟。決定不疑者也。佛告魔波旬言。於未來世中。少有衆生若一若二。聞此不可思議神變經典。得信解者少耳。波旬。喩如一毛析爲百分以一分毛於大海中取一渧水。於汝意云何。取者多耶。在者多耶。波旬言。世尊。取者甚少。在者甚多。佛復告波旬言。如海中所取水甚少。衆生聞是不可思議神變經典。能信解者少亦如是。如大海中水在者甚多。不信解不可思議神變經典者。多亦如是。佛復告波旬。若有一人於恒河沙等劫。日日以滿三千大千世界。滿中珍寶持用布施。不如善男子善女人聞是不可思議神變經典能信解者其福甚多。所以者何。波旬若有信解是經典者。則知其人親從釋迦牟尼如來。聞是經典信解無疑。何以故。波旬。若未種善根衆生。聞此世所難信經典。能信解者無有是處。波旬。我般涅槃後法欲滅時。多有憍慢衆生。彼諸衆生著我所説文字。不知方便故。各各生於諍競。捨思惟法捨已正行爲利養名譽衣服飮食。自纒縛故。樂論世俗種種諸事及世典文辭。而不論第一實義不樂翫習佛無上道反向他人譏論如是等眞實深妙經典。則爲誹謗諸佛。積集無量大苦惱聚。魔神諸天佐助彼人。爲利養恭敬及名聞故。重増放逸慠慢。彼諸人等以慠慢故。若見有持戒賢行比丘受持讀誦此經典者。而輕慢憎嫉横生謗毀。彼諸愚人則爲現世破犯禁戒。其中或有畏不活者。或慚耻於人者。假被袈裟。或有捨戒還附俗者。如是等人身壞命終。墮阿鼻地獄受諸苦報。佛復告波旬。於未來世中若有求菩薩乘衆生。著諸因縁善根微淺。新發道意但著文字不能了義。於如是等甚深經典。受持讀誦爲人説時。則爲他人所見輕賤陵蔑。以爲他人所輕賤陵蔑故。便捨如是等甚深經典。讀誦聲聞辟支佛相應經典。爲利養名譽種種所須之所纒縛故。反誹謗毀呰如是眞實甚深經典。又復輕賤受持讀誦此經典者。乃至不欲以眼觀之。常樂卑行退失菩薩大乘之法。所謂退失淳至心及深心。魔神諸天得如是等人便故。勤作方便壞亂其心。乃至使令不聞如是等經。設當聞者。生大誹謗無有信心。此人亦復積集無量罪聚。成就破法重業。永離三寶不得見佛聞法及供養僧。所以者何。波旬。以於如來所説法律中生疑猶豫故爾時魔波旬。自見有過憂愁惶恐。前禮佛足在一面立。爾時世尊告衆菩薩言。諸賢士。汝等各説過魔界行法。爲生憐愍魔波旬故爾時衆中有一菩薩名金山王。在衆中坐即白佛言。世尊。若有防護内界者。則爲未過魔界。若復有菩薩見一切諸界同佛界者。知此佛界即是非界。是爲菩薩能過魔界爾時寶徳菩薩白佛言。世尊。有依倚樔窟者。是爲魔界。若有菩薩不倚樔窟。知一切法無得相者。則能爲諸衆生。説斷倚樔窟法。是爲菩薩能過魔界爾時寶手菩薩白佛言。世尊。若有取我我所者。是爲魔界。若有菩薩不取我我所者則無諍競。以無諍競故則無心行。況當有魔界耶。是爲菩薩能過諸魔界爾時無諍勇菩薩白佛言。世尊。若有觸有離則有諍訟。有諍訟者魔得其便。若無觸無離自不諍訟。亦不令他諍訟。以得無我故。無惱行者能過魔界爾時寶思菩薩白佛言。世尊。若有妄想分別則是煩惱。及有煩惱處則是魔界。若有菩薩知一切諸法無相貌者。於諸煩惱則無妄想。若内若外亦不別知。去離一切妄想分別故。是爲菩薩能過魔界爾時樂作菩薩白佛言。世尊。若有樂不樂處。則有憎有愛。若有憎有愛則是魔界。若有菩薩去離憎愛平等行者。於諸法中則無二想。得入不可思議界。是爲菩薩能過魔界爾時離諍菩薩白佛言。世尊。魔界由我而起。若菩薩能知我者。得無我忍即知我淨。知我淨故知一切法淨。知一切法淨故。知諸法性淨如虚空。是爲菩薩能過魔界法王菩薩曰。譬如大王得灌頂已有大營從無所怖畏。得灌頂菩薩亦復如是。以衆法寶而爲眷屬。於一切魔無有怖畏。所以者何。彼灌頂位。滿足一切無量佛法法寳眷屬。能持十方一切諸佛所説之法。若菩薩住如是心則超魔境。是爲菩薩超魔法門山相撃王菩薩曰。譬如有孔隙處風入其中。搖動於物有往來相。菩薩亦爾。若心有間隙画像心則搖動。以搖動故魔則得便。是故菩薩守護於心不令間隙。若心無間隙則諸相圓滿以相圓滿故。則空性圓滿。是爲菩薩超魔法門。爾時山相撃音菩薩白佛言。世尊。若心有缺漏則是魔界。若菩薩戒無缺漏心無缺漏。成就一切諸空法行者。是爲菩薩能過魔界爾時喜見菩薩白佛言。世尊。若有不見佛不聞法者。魔得其便。若有菩薩常見諸佛而不著色像。常聽諸法而不著文字。以見法故則爲見佛。以無言説故能聽諸法。是爲菩薩能過魔界帝網菩薩曰。起念思惟名爲魔業。菩薩於彼画像因縁。若有動念思惟。不如理作意。皆是魔作。若不動不念。不起思惟不生於觸。則超魔境。是爲菩薩超魔法門爾時徳明王菩薩白佛言。世尊。若有行二法者。則魔得其便。若有菩薩知一切法同於法性。則不見魔界與法性有異解。知法性與魔界等。以不二相故。是爲菩薩能過魔界爾時香象菩薩白佛言。世尊。若有菩薩性弱畏甚深法者。則魔得其便。若勇健菩薩善能通達三解脱門。於甚深法不驚不畏。以能現前證知諸法實性故。是爲菩薩能過魔界爾時彌勒菩薩白佛言。世尊。喩如大海中水同一鹹味。佛法海中亦復如是。同一法味。所謂解脱味離欲味。若菩薩善解一味法者。是爲菩薩能過魔界爾時虚空藏菩薩白佛言。世尊。喩如虚空究竟無垢究竟明淨究竟不爲一切煙塵雲霧之所干繞。菩薩亦復如是。心如虚空。知一切法性常清淨。亦復不爲客塵煩惱之所干繞。得度般若波羅蜜彼岸離諸闇冥。於諸法得慧光明者。是爲菩薩能過魔界爾時文殊師利法王子菩薩白佛言。世尊。若有言語則有滯礙。若有滯礙則是魔界。若法不爲一切言説所表者。乃無滯礙。何謂法不可言説。所謂第一義。其第一義中亦無文字及義。若菩薩能行第一義諦。於一切法盡無所行。是爲菩薩能過魔界。無所過故爾時世尊告波旬言。汝聞説過魔界法不也。波旬白佛言。世尊。唯然已聞。佛言波旬。若有行如是等法者。一切諸魔無如之何。若有諸魔。欲於行人起魔事者。終不能辦。而更成就無量罪聚。是故波旬。汝可發阿耨多羅三藐三菩提心。於如是過魔界法。應堅持奉行。汝若能如是行者。則能過一切諸魔國界。波旬。喩如百千年垢膩可於一日浣令鮮淨。如是於百千劫中所集諸不善業。以佛法力故善順思惟。於一日一時盡能消滅。波旬。如有乾草????大如須彌。以少火投中速能燒盡。如是以少慧力故。能除滅無量諸闇冥聚。何以故。波旬慧明勇猛故。無明劣弱故。時魔波旬即作是念。大慈世尊今憐愍我。而能爲我説菩提心法。我今宜應於如來所種少善根。於是波旬即化作八萬四千殊妙寶蓋及無量華鬘瓔珞末香塗香而告己眷屬言。諸佛世尊出世甚難。卿等諸人咸應共來至世尊所爲供養故爾時魔天眷屬中。有八萬四千衆及魔波旬。各共持殊妙寳蓋及無量華香瓔珞末香塗香。至世尊所設供養已。皆發阿耨多羅三藐三菩提心。諸餘魔眷屬諸天不發菩提心者。形相嗤笑譏論。波旬復言。希有波旬。乃能於沙門瞿曇前。詐現如是篤信之相。状如至親。所以然者。波旬或欲於沙門瞿曇所學呪幻方術。是故今於面前。現善讃譽耳。爾時魔子醜面及餘魔子等。悉無信心各説是言。假使沙門瞿曇。以諸方術迴轉魔王者。我等共當設諸方便令如是等經不得流布。設使流布者。亦當令少有護助。信受行者亦令甚少。當爲多人之所薄賤輕弄。常墮邊方不令中國之所宣傳。唯使諸無威徳貧窮衆生當得聞之。常爲諸大威徳豪富之人不信誹謗也爾時世尊。告虚空藏菩薩言。賢士汝聞此諸魔子出是惡言不耶。虚空藏白佛言。唯然已聞。佛言。善男子。是故汝當安慰護助此妙經典。爲降伏諸魔神故。於是虚空藏菩薩。即白佛言。諸佛世尊。皆已護持如是等經。我等亦當安慰受持。爾時虚空藏菩薩。即説呪曰。所謂阿跋低(一)跋低(二)毘跋低(三)婆醯多散提(四)頭樓陀羅尼(五)涅伽多涅伽多尼(六)鉢伽多尼(七)迷羅育低(八)伽樓那涅耐提(九)薩遮跋低(十)浮多勒差(十一)達摩涅折低(十二)達摩勒差(十三)郁鳩離(十四)尸鳩離(十五)咻樓咻樓咻樓徳迦攡(十六)多婆婆帝低(十七)尸羅婆帝低(十八)阿叉夜涅涕池(十九)枳奢婆迦利拕(二十)佛駄遏提魅低(二十一)達摩蔚耆羅泥(二十二)僧伽銅咩(二十三)阿頭隷(二十四)不可濟度(二十五)壞魔眷屬(二十六)若犯此者(二十七)無諸刀杖(二十八)順已處行(二十九)聖衆所住(三十)吉吉等句(三十一)順流解脱(三十二)破諸外論(三十三)降伏魔衆(三十四)四王常護及天帝釋梵王世主奉佛諸天護菩提者如是等神常當擁護降伏諸魔利衆生故受持正法護説法師盡當擁護虚空藏菩薩説此呪已。即時此妙寶莊嚴堂及三千大千世界六變振動。時諸魔子見上虚空中。有五百蜜迹執金剛杵。熾然如火甚可怖畏。時諸蜜迹。唱如是言。若有魔子及諸魔神。若聞此呪。其有不發阿耨多羅三藐三菩提心者。吾等當撃破其頭令作七分。爾時魔子及諸眷屬。驚怖戰悚身毛皆竪。即合掌禮佛而白佛言。我等今發阿耨多羅三藐三菩提心。善哉世尊。願救我等離此恐怖得無畏樂。爾時世尊。告侍者阿難言。如向此諸魔子所説言。我等當於來世於此經典作留難者。必當稱其本誓而作留難如斯經典。唯當以佛神力及諸菩薩受持故。當得流布於世。而無有多人受持讀誦分別解説。佛復告阿難。汝見此諸魔子爲脱恐怖故發阿耨多羅三藐三菩提心不。阿難白佛言。世尊。唯然已見。 . 佛復告阿難言。此語即爲諸魔子。當作離魔事因。以不深心發菩提故。佛復告阿難。於未來世。當有佛出現於世。名無垢相如來應正遍知。此魔波旬。於彼佛所乃當不退轉發阿耨多羅三藐三菩提心。阿難。彼無垢相如來。知其深心成就故。當授阿耨多羅三藐三菩提記。當于爾時。亦當作魔王。深心敬信於如來正法。如彌勒出時。有魔王名曰導師。深心敬信佛法聖衆。此諸五百魔子。亦當於彼生於魔中。當於彼佛所爲菩提故種諸善根。乃至波旬成佛之時。當與授阿耨多羅三藐三菩提記。佛告阿難言。此魔波旬。今雖發菩提心。猶豫不定。如少疊毳。雖爾當漸漸成就無量功徳。爲世之尊如今我身

説此伽他讃歎佛時。天魔波旬嚴四種兵。來詣佛所住衆會前。現其自身如長者形。頭面禮足住在一面。白佛言。世尊此大虚空藏菩薩。及寶手菩薩是二正士。成就無量無邊功徳。又能示現如是種種奇特神通利益之事。於未來世。而有有情聞此經典開悟信解思惟者不。佛告波旬未來世中。信此經者其數甚少。如以一毛端折爲百千分。以此一分於大海中取一滴水。善男子信此經者如毛端水。不信之者如大海水。時魔波旬聞是語已。心大歡喜。踊躍歌舞出於衆會爾時舍利子白佛言。世尊此是何人。歡喜踊躍出於衆會。佛告舍利子是天魔波旬。現長者形來至我所。欲隱蔽正法聞説後世信經者少心生慶快。是故唱言。沙門瞿曇眷屬減少。我眷屬多爾時魔波旬生歡喜已。出於衆會欲還天宮。作如是念。此虚空藏及餘菩薩。并於瞿曇所有功徳。皆悉減少時。虚空藏菩薩。即以神力制魔波旬及其眷屬。住於空中令不得去。而告魔言。波旬虚空無礙。何不速去還爾時天宮魔即答言。汝見虚空無有障礙。我觀空中盡唯暗黒。不知所從。唯向下觀見佛世尊光明普照。時虚空藏菩薩。告波旬言。波旬豈有内心意樂白法外見暗耶。無如是理。時魔波旬自知内心常懷嫉惱。深生愧恥白虚空藏菩薩言。我從今日之後更不復作魔羅之業。虚空藏菩薩言。波旬是爲希有是爲難事。能發如是堅固之願。波旬汝及眷屬。宜應下來於如來所聽聞法要。所以者何。佛世難値。時魔波旬意還本宮志不樂聽。以虚空藏告勅之故。與諸眷屬從於空中。俛仰而下。爾時虚空藏菩薩。告衆菩薩言。諸仁者頗能画像宣説超越諸魔之法門耶。各隨所樂説之。時彼會中有菩薩名曰山王。作如是言。若有求離魔之境界。是墮魔界。若知一切境界皆是佛界無有魔界。是人則名隨佛境界。入佛境者尚不見有佛之境界。況餘境界。菩薩由此超越魔道。是故名爲超魔法門。寶吉祥菩薩曰。心縁慮者爲魔境界。若復於法無所縁慮。知一切法皆無所得。則獲無阿頼耶。彼何有魔之所爲作。是爲菩薩超魔法門画像寶手菩薩曰。若有執著則墮魔境。若不取著則無諍競。與一與二不共心倶。何況諸魔。若菩薩證此不倶法門。則超魔境是爲菩薩超魔法門寶勇菩薩曰。若墮空有是爲有諍以有諍故。則住魔境。若不墮空有隨順相識。而無所轉住無相際。則超魔境。是爲菩薩超魔法門。寳思惟菩薩曰。如來説一切妄想煩惱。如光影如影像。不轉非不轉。不來不去不住内外。若如是知者。則於分別煩惱不起。於分別煩惱画像不滅。則斷遍計。超於魔境。是爲菩薩超魔法門寶藏菩薩曰。若有染不染則有愛憎。以有愛憎則墮魔行。若離憎愛名住平等。若住平等則於諸法種種相離。離諸相故平等思惟。得是平等名超魔境。是名菩薩超魔法門。離寳菩薩曰。起於我者則爲魔業。若我清淨何有魔爲。所以者何。由我淨故煩惱清淨。煩惱淨故一切法清淨。由一切法淨故虚空清淨。住是虚空清淨法者則超魔境。是爲菩薩超画像魔法門法王菩薩曰。譬如大王得灌頂已有大營從無所怖畏。得灌頂菩薩亦復如是。以衆法寶而爲眷屬。於一切魔無有怖畏。所以者何。彼灌頂位。滿足一切無量佛法法寳眷屬。能持十方一切諸佛所説之法。若菩薩住如是心則超魔境。是爲菩薩超魔法門山相撃王菩薩曰。譬如有孔隙處風入其中。搖動於物有往來相。菩薩亦爾。若心有間隙画像心則搖動。以搖動故魔則得便。是故菩薩守護於心不令間隙。若心無間隙則諸相圓滿以相圓滿故。則空性圓滿。是爲菩薩超魔法門。喜見菩薩曰。於諸見中見佛見法。是爲最勝。此中見佛者不以色見。不以受想行識見。於一切法都無所見。是眞見佛見法者。於一切法離於作意。不見文字不生貪著。是眞見法。以見佛見法得成就故。能超魔境。是爲菩薩超魔法門帝網菩薩曰。起念思惟名爲魔業。菩薩於彼画像因縁。若有動念思惟。不如理作意。皆是魔作。若不動不念。不起思惟不生於觸。則超魔境。是爲菩薩超魔法門功徳王光明菩薩曰。若有對治則爲魔業。若無對治即爲法界。一切諸法皆順法界。若入法界則無魔界。所以者何。離於法界魔不可得。法界魔界同眞如性無有少異。菩薩解此則入一道超於魔境。是爲菩薩超魔法門。香象菩薩曰。無力者魔得其便。有力者魔不得便。無力者謂於三解脱門聞生驚怖。有力者画像於三解脱門聞不驚怖。何以故。若證解脱則不驚怖。通達此者不生驚怖。善修行者亦不驚怖。無驚怖故則超魔境。是爲菩薩超魔法門慈氏菩薩曰。猶如大海同一醎味。佛法智海同一法味。亦復如是若佛若法。悉皆平等空無相願。不生不起一相平等一味平等。若菩薩了知一味相者則超魔境。是爲菩薩超魔法門。虚空藏菩薩曰。仁者譬如虚空起過一画像切所有境界。亦無眼耳鼻舌身意。菩薩如是知一切法自性清淨。猶如虚空等身口意入智光明。若得智光則超魔境。是爲菩薩超魔法門。文殊師利菩薩曰。仁者汝等所説悉是魔境。何以故。施設文字皆爲魔業。乃至佛語猶爲魔業。無有言説。離諸文字魔無能爲。若無施設即無我見及文字見。以無我故。則於諸法無有損益。如是入者則超魔境。是爲菩薩超魔法門爾時大虚空藏菩薩。告魔波旬言。汝聞説此画像超魔境界法門不邪。波旬答言。唯然已聞。虚空藏言。波旬汝敢於此諸大菩薩所説超魔境界法門。作魔事不。答言大士。我或昔聞超魔境界殊勝法門。或復當聞終不敢能爲其魔業。何況現證爾時會中。有四護菩提場眷屬天。一名畠却梨。二名三牟得却梨。三名具香。四名淨信。時此四天告波旬言。我昔見汝於菩提樹下。如來正坐道場成正覺時。汝率營從與作留難。世尊彼時以慈悲調柔戒聞定慧堅固勇画像猛精進福智。以其寶手撃觸於地。無量世界應時震動。世尊神力已摧伏汝及其眷屬。應自證明。今復更於佛菩薩所欲爲魔業。波旬汝及眷屬。而今之後於佛菩薩。宜應尊重修諸供養爾時波旬。即時變化八萬四千倶胝寶蓋遍覆大衆。又以種種無量天諸妙花塗香末香。持散佛上及諸衆會。作如是言所有一切欲界莊嚴。及一切佛刹莊嚴。乃至我宮殿所有画像莊嚴殊勝珍寳。天上人間妙受用具。悉以奉獻佛及衆會。亦以供養虚空藏菩薩。時虚空藏菩薩語波旬言。汝及眷屬皆應發於無上正等菩提之心爾時波旬并其八萬四千眷屬。悉發阿耨多羅三藐三菩提心。時彼衆中有一魔子名爲惡面。於衆魔中最爲上首。心不敬信樂爲非法。作如是言。何用發此菩提心爲。我等當設種種方便。令如是經隱沒於地不得流布。爾時世尊告大虚空藏菩薩言。善男子汝今聞画像是魔言不耶。汝當宣説摧伏制止諸魔眷屬明眞言句。令無能爲。亦使由此明眞言句。恒沙魔衆悉得安住無上菩提爾時虚空藏菩薩摩訶薩。即説明眞言曰怛儞也(二合)他阿靺(知諧反)尾三靺鞮娑呬多奴散地怒嚕怛囉(二合)嬭(平聲呼)涅(奴一反)伽怛儞(平奴)(政反)昧怛囉(二合)庾羯鞮(二合)迦嚕拏儞(奴政反)刪泥婆底(鞮以反)也(二合)靺底(鞮以反)歩多乞灑(二合)達摩涅(奴一反)物哩(二合)鞮達磨乞史(二合)鞮烏驅(上聲)里儞企里戸盧戸盧戸盧戸盧怛羯怛他嚩儞低始羅奴靺底(丁以反)惡乞晒(二合)耶涅(寧逸反)儞勢(平聲)羯犁(二合)奢跛羯哩(二合)勢(平聲)沒馱地瑟恥(二合)帝達牟入嚩(二合)羅儞僧伽奴哦迷阿努杜阿那底羯囉(二合)摩抳曳儞囉(二合)呵尼麼囉跛乞灑(二合)斯庾紇底(二合)紇哩(二合)鞮安拏嚟阿奢娑怛(二合)薩尾灑也努誐銘阿哩也(二合)虞拏迦悉第悉䭾跛泥母乞灑(二合)努句黎儞囉(二合)呵抳跛囉嚩儞喃達哩灑(二合)儞麼囉鉢哩灑(二合)諾阿尾扇覩者怛嚩(引二合)嚧摩訶囉惹諾捨羯嚧(二合)泥(平聲)嚩那泯捺(二合)沒囉(二合)訶摩(二合)娑憨跛底母馱鉢囉(二合)薩那泥嚩那哦藥乞灑(二合)羯哩(二合)擔(平聲)跛哩怛囉(二合)喃薩他(二合)比擔娑嚩(二合)娑丁也(三合)也喃達摩婆拏迦那摩乞灑(二合)曳薩達摩寫跛哩囉(二合)訶耶裟嚩(二合引)訶爾時大虚空藏菩薩。説是眞言已。即時三千大千世界六種震動。時彼惡魔心無淨信不樂法者。聞空中聲曰。若有聞此明眞言句。若魔若魔男若魔女若魔民不發阿耨多羅三藐三菩提心。不捨魔業者。則令金剛手藥叉。以大火焔金剛之杵摧碎其頂爾時魔衆心驚毛竪。即皆同時仰觀虚空。見有五百大金剛手。各各臨於惡魔頭上垂欲下撃。皆悉怖懼一時咸發阿耨多羅三藐三菩提心爾時世尊熙怡微笑。時具壽阿難陀。一心合掌白佛言世尊。世尊微笑非無因縁。唯願如來爲我解説爾時世尊告阿難陀言。汝見此五百衆魔以怖懼故發菩提心不。阿難陀言。唯然已見。佛復告阿難陀言。此魔波旬當成佛時。與諸眷屬於彼彼世界。各各異名。爾時具壽阿難陀白佛世尊經於幾時。此魔當成無上菩提。得菩提已佛及世界名爲何等。佛告阿難陀。此魔波旬。當於來世十千佛所。爲作魔事。從彼佛所聞金剛場摧壞煩惱清淨法門。又於彼佛所聞於祕密甚深軌則威儀功徳尸羅處行。勤行方便於最末後無邊無垢幢如來所。當作魔事於彼佛所。善根淳熟心得決定。獲得一切佛法光明。發菩提心。然後經於過阿僧祇數量佛所。恭敬供養於彼佛法。出家修道護持正法。教化成就無量有情。復更過於四萬阿僧祇劫。當得成於阿耨多羅三藐三菩提。名爲妙住得法光如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。世界名清淨安立。劫名清淨。復次阿難陀。清淨安立世界。國土豐盛人民快樂。如覩史多天宮所有受用樂具。彼國菩薩受用樂具亦復如是。彼妙住得法光如來壽命四十中劫。有六十四倶胝諸聲聞衆一萬二千大菩薩衆。阿難陀如是諸魔若魔男若魔女若魔民悉發住於無上正等菩提之心。皆隨生彼清淨世界。時妙住得法光如來知其深心。皆悉與授阿耨多羅三藐三菩提記
大集大虚空藏菩薩所問經卷第七

tshigs su bcad pa sgrub pa bstan pa ’di bśad pa na | bdud sdig can gyis yan (4) lag bźi pa’i dpuṅ gi tshogs sprul nas | bcom ldan ’das kyi ’khor gyi khyams ga la ba der soṅ ste phyin pa daṅ | ’khor gyi khyams kyi phyi rol na ’dug ste | bdag ñid khyim bdag gis gzugs su sprul nas | bcom ldan ’das ga la ba der soṅ ste phyin nas | bcom (5) ldan ’das kyi źabs gñis la mgo bos phyag ’tshal te | bcom ldan ’das la ’di skad ces gsol to || byaṅ chub sems dpa’ nam mkha’ mdzod daṅ | lag na rin po che daṅ | skyes bu dam pa ’di gñis ni yon tan gyi chos tshad ma mchis par daṅ ldan te | de bźin du (6) byaṅ chub sems dpa’ gźan dag kyaṅ ’di lta bu’i ṅo mtshar daṅ rmad du byuṅ ba’i chos daṅ | cho ’phrul ’jig rten du ston to || yaṅ bcom ldan ’das cho ’phrul ’di dag la yid ches pa’i sems can la la ’byuṅ bar ’gyur ba mchis sam | bcom ldan ’das kyis bka’ stsal pa | (7) rgya mtsho chen po las skra’i rtse mo’i thog mas chu blaṅs pa ji sñed pa de sñed kyis sems can rnams ni skyes bu dam pa ’di dag gi cho ’phrul la yid ches par ’gyur ro || rgya mtsho’i chu’i phuṅ po ji tsam pa de bas kyaṅ maṅ du ni mi mos par ’gyur ro || de nas bdud sdig can tshig ’di thos nas (315a1) tshim źiṅ mgu la yi raṅs te rab tu dga’ nas dga’ ba daṅ mgu ba daṅ yid bde ba skyes nas bro brduṅs te ’khor de nas soṅ ṅo || de nas yaṅ tshe daṅ ldan pa śā ri’i bus bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das skyes bu ’di ci’i slad du ’di ltar (2) dga’ ste | ’khor ’di nas mchis | bcom ldan ’das kyis bka’ stsal pa | śā’i ri’i bu ’di ni bdud yin te | khyim bdag gi gzugs kyis chos kyi rnam graṅs ’di nub par bya ba’i phyir | de bźin gśegs pa’i gan du ’oṅs te | des gaṅ chos kyi rnam graṅs ’di la mos (3) par ’gyur ba’i sems can ñuṅ zad cig ’byuṅ bar thos nas dge sbyoṅ gau ta ma’i phyogs ni ñuṅ | bdag gi phyogs ni maṅ po śes de de (lHa sa: śes de) ltar dga’ nas ched du brjod pa ched du brjod de ’khor ’di nas soṅ ṅo || de nas yaṅ byaṅ chub sems dpa’ nam mkha’ mdzod kyis bdud sdig can la (4) ’di skad ces smras so || sdig can ṅo bstan nas ci’i phyir slar ’gro | de nas bdud sdig can ’di sñam du sem te | byaṅ chub sems dpa’ nam mkha’ mdzod daṅ | de ma yin pa’i byaṅ chub sems dpa’ dag gis kyaṅ tshor na | de bźin gśegs pas lta smos kyaṅ ci dgos (5) te | bdag da raṅ gi gnas su ’gro’o sñam mo || de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis bdud sdig can g-yog daṅ bcas te | nam mkha’i dkyil na ’dug nas raṅ gi gnas su ’gro mi nus par de ltar byin gyis brlabs so || de nas yaṅ byaṅ chub sems dpa’ (6) nam mkha’ mdzod kyis bdud sdig can la ’di skad ces smras so || sdig can nam mkha’ ni sgrib pa med pa yin na ci’i phyir raṅ gi gnas su mi ’gro | bdud kyis smras pa | rigs kyi bu khyed la ni nam mkha’ mi sgrib mod kyi bdag cag gis ni mun par mthoṅ ste | gaṅ daṅ gaṅ gi (7) tshe ṅo gyan du bltas pa de daṅ de’i tshe na ni mun pa mun nag tu mthoṅ ṅo || nam bcom ldan ’das kyi ’khor gyi dkyil ’khor la bltas pa de’i tshe ni thams cad du snaṅ bar mthoṅ ṅo || smras pa | sdig can de de lta’o || gaṅ chos dkar po la sems pa’i sems can rnams kyi mun pa ni (315b1) bdud kyi las yin no źes bka’ stsal to || smras pa | skyes bu dam pa deṅ phyin cad bdud kyi las mi bgyi’o || smras pa | ’di lta bu’i sems can rnams kyi naṅ na dam bcas pa la brten pa rñed par dkas sdig can g-yog dag bcas te bobs la de bźin gśegs pas bstan (2) pa’i chos ’dul ba ñon cig | de nas bdud sdig can mi ’dod bźin du nam mkha’i dkyil de nas g-yog daṅ bcas te bab so || de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis byaṅ chub sems dpa’ ’khor de dag la smras pa | rigs kyi bu dag khyed rnams kyis bdud kyi las (3) kyi lam las yaṅ dag par ’da’ ba’i chos kyi sgo rnams la spobs par gyis śig | de’i tshe byaṅ chub sems dpa’ gser gyi ri’i rgyal po źes bya ba des ’di skad ces smras so || gaṅ yul yoṅs su ’dor ba de dag ni bdud kyi yul la chags pa’o || gaṅ yul thams cad (4) saṅs rgyas kyi yul yin par rig pa de dag ni saṅs rgyas kyi yul rig pa ste | saṅs rgyas kyi yul de yaṅ mi mthoṅ na raṅ gi yul lta ga la mthoṅ ste | de ltar yul las śin tu ’das pa’i byaṅ chub sems dpa’ ni bdud kyi yul las yaṅ dag par ’das te | ’di ni bdud (5) kyi yul las yaṅ dag par ’da’ ba’i chos kyi sgo’o || byaṅ chub sems dpa’ rin chen dpal gyis smras pa | sems kyi dmigs pa ni bdud kyi yul te | gaṅ chos gaṅ la yaṅ mi dmigs pa de la bdud kyis ci źig byar yod | de gźi med pas rñed de | brten pas (6) rñed pa ni ma yin la dus las yaṅ rtog par ’gyur ba de ni byaṅ chub sems dpa’ bdud kyi yul las yaṅ dag par ’da’ ba śes bya ba’i chos kyi sgo’o || byaṅ chub sems dpa’ lag na rin po ches smras pa | yoṅs su ’dzin pa daṅ bcas pa la ni bdud kyis glags rñed kyi (7) chos gaṅ yaṅ yoṅs su mi ’dzin pa de ni su daṅ yaṅ mi rtsod de | de gcig pu gñis su med pas bdag gi sems daṅ gnas pa daṅ yaṅ lhan cig mi gnas na bdud daṅ lhan cig gnas pa lta ci smos te | mi gnas pa’i byaṅ chub sems dpa’ ni bdud kyi yul las yaṅ dag par (316a1) ’da’o || byaṅ chub sems dpa’ rin chen ’phags kyis smras pa | gaṅ ltuṅ ba de ni ’bod pa ste | gaṅ ’bod pa de la bdud kyis glags rñed par ’gyur gyi | gaṅ mi ltuṅ ba de ni mtshan ma’i rjes su ’braṅ ba’i rnam par śes pa mi ’jug ste | mtshan ma med pa’i (2) mtha’ la rab tu gnas pa’i byaṅ chub sems dpa’ ni bdud kyi yul las yaṅ dag par ’da’o || byaṅ chub sems dpa’ rin chen sems kyis smras pa | bcom ldan ’das kyis kyaṅ ñon moṅs pa ni gzugs brñan daṅ mig yor lta bu’o źes gsuṅs te | gaṅ gzugs (3) brñan daṅ | mig yor lta bu de la ’pho ba yaṅ med | mi ’pho ba yaṅ med | ’oṅ ba yaṅ med | soṅ ba yaṅ med | naṅ na yaṅ ma yin | phyi rol na’aṅ ma yin te | yul la mi gnas śiṅ phyogs na mi gnas par śes pa de ni ñon moṅs pa thams cad daṅ lhan cig gi gnas te | (4) de rnam par mi rtog pas ñon moṅs pa mi sloṅ ṅo | rnam par mi rtog pas ñon moṅs pa mi ’gog go || de ltar rnam par mi rtog ciṅ kun du rtog pa spaṅs pa’i byaṅ chub sems dpa’ ni bdud yi yul las yaṅ dag par ’da’o || byaṅ chub sems dpa’ dkon mchog ’byuṅ (5) gnas kyis smras pa | gaṅ dga’ ba de ni bag la ñal lo || gaṅ mi dga’ ba de ni khoṅ khro ba’o || gaṅ dga’ ba’aṅ med | mi dga’ ba’aṅ med pa de ni rjes su chags par mi ’gyur | źe ’gras par yaṅ mi ’gyur ro || rjes su chags pa med ciṅ źe ’gras pa med pa ni (6) mñam pa ñid la gnas pa źes bya’o || gaṅ mñam pa ñid la gnas pa de ni chos gaṅ yaṅ tha dad du mi byed do || tha dad pa med pa la gnas pa ni mñam pa daṅ mi mñam par mi sems te | bsam du med pa’i chos thob ba la bdud kyis glags mi rñed do || byaṅ chub sems (7) dpa’ rin chen ’dor gyis smras pa | bdag kun nas ldaṅ ba las bdud kyi las rnams ldaṅ ste | bdag rnam par dag par gnas pa la bdud kyis ci źig byar yod | de ci’i phyir źe na | bdag rnam par dag pas ñon moṅs pa rnam par dag go || ñon moṅs pa rnam par (316b1) dag pas chos thams cad rnam par dag go || gaṅ chos thams cad rnam par dag pa de ni nam mkha’ rnam par dag pa ste | nam mkha’ rnam par dag pa la gnas pa’i byaṅ chub sems dpa’i ni bdud kyi yul las yaṅ dag par ’da’o || byaṅ chub sems dpa’ chos kyi rgyal pos smras (2) pa | ji ltar rgyal po’i dbaṅ bskur ba thob pa’i stobs daṅ ’khor maṅ po daṅ ldan pa su la’aṅ mi ’jigs pa de bźin du | byaṅ chub sems dpa’ dbaṅ bskur ba thob pa chos rin po che’i ’khor daṅ ldan pa yaṅ bdud thams cad kyis mi ’jigs so || de la dbaṅ bskur ba de ni saṅs rgyas (3) kyi chos mthar phyin pa rnams yoṅs su rdzogs pa’o || chos rin po che’i ’khor ni gaṅ phyogs bcu’i saṅs rgyas kyis gsuṅs pa’i chos rnams ’dzin pa’o || de lta bu la gnas pa’i byaṅ chub sems dpa’ ni bdud kyi yul thams cad las yaṅ dag par ’das pa źes bya ste | ’di (4) ni bdud kyi yul las yaṅ dag par ’da’ ba źes bya ba’i chos kyi sgo’o || byaṅ chub sems dpa’ ri rdo ba rgyal pos smras pa | de ’di lta ste dper na | bu gar rluṅ ’jug pa de bźin du gaṅ nas gaṅ du sems kyi bu ga yod pa de daṅ der bdud kyis glags rñed do || de lta bas na byaṅ (5) chub sems dpas rtag tu sems bu ga med par bya ba’o || de la bu ga med pa’i sems ni ’di lta ste | rnam pa thams cad kyi mchog daṅ ldan pa’i stoṅ pa ñid yoṅs su rdzogs pa ste | ’di ni byaṅ chub sems dpa’ bdud kyi yul las yaṅ dag par ’da’ ba źes bya ba’i chos snaṅ ba’i (6) sgo’o || byaṅ chub sems dpa’ mthoṅ na dgas smras pa | gaṅ ji sñed chuṅ zad mthoṅ ba’i naṅ na saṅs rgyas daṅ chos mthoṅ ba ni de dag gi mchog ces bya’o || de la saṅs rgyas mthoṅ ba de ni gaṅ gzugs su mi mthoṅ ba daṅ | tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | (7) rnam par śes par mi mthoṅ ba ste | gaṅ chos thams cad mi mthoṅ ba de ni yaṅ dag pa’i mthoṅ ba’o || yaṅ dag pa’i mthoṅ ba ni saṅs rgyas mthoṅ ba’o || de la chos mthoṅ ba de ni gaṅ yid la byed pa thams cad mi spyod pa’o || gaṅ mi ’gyur bar mthoṅ ba de ni ’dod chags daṅ bral (317a1) ba’o || gaṅ ’dod chags daṅ bral ba de ni chos mthoṅ ba źes bya ste | gaṅ byaṅ chub sems dpa’ de ltar saṅs rgyas mthoṅ ba daṅ | chos mthoṅ ba daṅ ldan par gyur pa de ni bdud kyi yul las yaṅ dag par ’da’ ste | de ni bdud kyi yul las yaṅ dag par ’da’ ba źes (2) bya ba’i chos kyi sgo’o || byaṅ chub sems dpa’ mig ’phrul can gyis smras pa | bdud kyi las ni g-yo ba daṅ sñems pa daṅ bskyod pa las laṅs te | de la gaṅ gi gźi las g-yo ba daṅ sñems pa daṅ bskyod pa’i gźi de byaṅ chub sems dpas mi bya’o || de ni tshul bźin ma yin pa yid (3) la byed pa’o || de tshul bźin rab tu sbyar bas mi g-yo mi sñems mi bskyod do || de mi g-yo mi sñems mi bskyod pas bdud kyi yul las yaṅ dag par ’da’o || byaṅ chub sems dpa’ yon tan rgyal po snaṅ gis smras pa | gñen po ji sñed par bdud kyi las kyaṅ de sñed do || gñen po (4) med pa ni chos kyi dbyiṅs so || chos thams cad ni chos kyi dbyiṅs so || chos thams cad ni chos kyi dbyiṅs su yaṅ dag par ’dus te | de bas na gaṅ gis chos kyi dbyiṅs rtogs pa des chos thams cad rtogs so || chos kyi dbyiṅs las gu ṅan yaṅ bdud kyi las mi dmigs so || gaṅ chos kyi dbyiṅs ji lta bur (5) bdud kyi las kyaṅ de bźin te | chos kyi dbyiṅs de bźin ñid las tha mi dad do || de ltar tshul gcig la ’jug pa’i rjes su soṅ ba’i byaṅ chub sems dpa’ ni bdud kyi yul las yaṅ dag par ’da’o || byaṅ chub sems dpa’ spos kyi glaṅ po’i bal glaṅ gis smras pa | ñam chuṅ (6) ba la ni bdud kyis glags rñed de | stobs daṅ ldan pa la ni bdud kyis glags mi rñed do || de la ñam cuṅ ba de ni rnam par thar ba’i sgo gsum gyis skrag pa’o || de la stobs daṅ ldan pa de ni rnam par thar pa’i sgo gsum gyis mi skrag pa ste | mṅon sum pas na mi skrag go || śin (7) tu rtogs pas na mi skrag go || rab tu bsgoms pas na mi skrag ste | de skrag pa med pas bdud kyi yul las yaṅ dag par ’da’o || de ni bdud kyi yul las yaṅ dag par ’da’ ba źes bya ba’i chos snaṅ ba’i sgo’o || byaṅ chub sems dpa’ byams pas smras pa | ’di lta ste (317b1) dper na | rgya mtsho chen po’i chu ro gcig pa bźin du chos kyi ye śes kyi rgya mtsho chen po ’dir chos thams cad kyaṅ ro gcig go || gaṅ bdud kyi las rnams daṅ gaṅ saṅs rgyas kyi phrin las de dag thams cad ni stoṅ ba ñid du mtshuṅs | mtshan ma med par mtshuṅs | smon pa med par (2) mtshuṅs | skye ba med par mtshuṅs | ’byuṅ ba med par mtshuṅs te | ro gcig pa la źugs pa’i byaṅ chub sems dpa’ ni bdud kyi yul las yaṅ dag par ’da’o || byaṅ chub sems dpa’ nam mkha’ mdzod kyis smras pa | kye grogs po dag nam mkha’ ni yul thams cad las (3) yaṅ dag par ’das te | nam mkha’ ni mig gi yul ma yin | rna ba daṅ | sna daṅ | lce daṅ | lus daṅ | yid kyi yul ma yin no || chos thams cad ni nam mkha’i ṅo bo ñid kyi yul te | lus daṅ ṅag ni nam mkha’ daṅ mñam pa ñid kyi rjes su soṅ ba’i ye śes snaṅ ba’o || ye śes (4) snaṅ ba thob pa’i byaṅ chub sems dpa’ ni bdud kyi yul las yag dag par ’da’ ste | de ni bdud kyi yul las yaṅ dag par ’da’ ba źes bya ba’i chos kyi sgo’o || byaṅ chub sems dpa’ ’jam dpal gyis smras pa | skyes bu dam pa khyed rnams kyis ji sñed bśad pa de thams cad kyaṅ (5) bdud kyi las daṅ bdud kyi yul lo || de ci’i phyir źe na | yi ger byas pa rnams ni rnam par rig pa ste | saṅs rgyas kyi gsuṅ ni yi ge med pa’o || tshig ji sñed par bdud kyi las kyaṅ de sñed de | tshig med pa la bdud kyis ci źig byar yod || gaṅ tshig med pa ni rnam par (6) rig pa med pa ste | bdag daṅ pha rol yaṅ dag par rjes su mi mthoṅ ṅo || bdag med ciṅ pha rol med pas chos gaṅ la yaṅ phan ’dogs pa’am | gnod pa byed par gnas pa ma yin no || ji ltar rjes su rtogs pa ni bdud kyi yul las yaṅ dag par ’da’ ba ste | rigs kyi bu (7) de ni byaṅ chub sems dpa’i bdud kyi yul las yaṅ dag par ’da’ ba źes bya ba’i chos kyi sgo’o || de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis bdud sdig can la ’di skad ces smras so || sdig can khyod kyis bdud kyi yul las yaṅ dag par ’da’ ba’i chos kyi sgo ’di thos sam | (318a1) smras pa | thos so | smras pa | sdig can khyod kyis ’di lta bu’i chos kyi tshul la rab tu źugs pa’i byaṅ chub sems dpa’ rnams la bdud kyi las byed nus sam | smras pa | rigs kyi bu gaṅ gis bdud kyi yul las yaṅ dag par ’da’ ba’i chos kyi sgo ’di thos sam | ñan (2) pa de dag la yaṅ bdag gis bdud kyi las byed mi nus na | ye śes kyis mṅon sum du rtogs pa’i byaṅ chub sems dpa’ rnams la lta ci smos | de nas yaṅ byaṅ chub sems dpa’i g-yog byed pa tshogs bral ldan daṅ | dga’ tshogs ldan daṅ | spos can daṅ | khaṅ bzaṅs (3) can daṅ lha bźi po de dag gis bdud sdig can la ’di skad ces smras so || sdig can gyi mṅon sum du bcom ldan ’das kyis byaṅ chub kyi sñiṅ por sṅon stobs daṅ | drag śul daṅ | bkod pa daṅ | g-yog ji lta bu daṅ lhags pa de ni bcom ldan ’das kyis byams pa daṅ | sñiṅ (4) rje daṅ | sbyin pa daṅ | dul ba daṅ | yaṅ dag par sdom pa daṅ | des pa daṅ | tshul khrims daṅ | thos pa daṅ | tiṅ ṅe ’dzin daṅ | śes rab daṅ | brtson ’grus brtan ciṅ ’bar ba daṅ | bsod nams daṅ | ye śes kyi tshogs bsags pa’i phyag rin po che sa (5) la brdabs pa daṅ | ’jig rten gyi khams mtha’ yas mu med par rab tu g-yos te | khyod stobs daṅ bcas | g-yog daṅ bcas par śin tu pham par byas pa de de ltar khyod la mṅon sum du gyur bźin du yaṅ bcom ldan ’das daṅ byaṅ chub sems dpa’ rnams la bdud kyi (6) las byed du ’oṅ ṅam | de bźin gśegs pa byaṅ chub sems dpa’i ’khor daṅ bcas pa rnams la mchod pa’i las byos śig | de nas bdud sdig can gyis rin po che’i gdugs byed ba phrag brgyad khri bźi stoṅ mṅon par sprul te ’khor daṅ bcas pa la phul lo || lha’i me tog daṅ | (7) spos daṅ | phreṅ ba daṅ | byug pa rnam pa tha dad pa maṅ po thogs te | bcom ldan ’das ga la ba de logs su gtor nas g-yog daṅ bcas pas tshig ’di skad ces smras so || gal te byaṅ chub sems dpa’ nam mkha’ mdzod kyis nam mkha’i mdzod ’di bdag cag la stsal (318b1) na bdag cag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || byaṅ chub sems dpa’ nam mkha’ mdzod kyis smras pa | sdig can khyod kyis nam mkha’i mdzod ’di mthoṅ ṅam | smras pa | rigs kyi bu mthoṅ ṅo || ’dod pa’i khams thams cad kyi (2) bkod pa ji sñed pa daṅ | saṅs rgyas kyi źiṅ thams cad kyi bkod pa ji sñed pa daṅ | bdag gi gnas kyi bkod pa ji sñed pa de dag pas ches lhag pa ’dir mthoṅ ste | de la ni lha’i ’am mi’i rin po che’i loṅs spyod de gaṅ yaṅ med pa ma yin no || smras pa | sdig can khyod nam (3) mkha’i mdzod ’di dag thams cad sbyin gyis | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyed cig | de nas bdud sdig can gyis srog chags brgyad khri bźi stoṅ daṅ lhan cig tu bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || de’i tshe bźin mi (4) sdug pa la sogs pa bdud kyi bu lṅa brgya ma dad ciṅ chos ma yin pa ’dod pas de dag tshig ’di skad ces bdag cag gi phas byaṅ chub tu sems bskyed du zin kyaṅ | bdag cag ni ’di lta bu’i chos kyi rnam graṅs nub par bya ba’i phyir ’bad par bya’o źes ’dzer to || de’i tshe bcom ldan (5) ’das kyis byaṅ chub sems dpa’ nam mkha’ mdzod la bka’ stsal pa | rigs kyi bu khyod kyi rig pa’i gsaṅ sṅags kyi tshig gaṅ gis bdud gaṅ gā’i kluṅ gi bye ma sñed byaṅ chub la bkod pa bdud tshar gcod pa’i rig pa’i gsaṅ sṅags kyi tshig la khyod spobs par gyis śig || (6) de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis de’i tshe rig pa’i gsaṅ sṅags kyi tshig ’di dag smras so || ’di lta ste | a batte | bi batte | saṃ batte | sa hi tā nu sandhi | du rutta ra ṇo | ni rgha ta ni | mai trya yu kte | kā ru ṇa ni śya nte | sa tya ba ti | bhū ra kṣe | dha rma ni (7) bri tte | dharma ra kṣe | a kkhu le | ni khi li ni | hu lu hu lu hu lu hu lu hu lu | tatka re | ta thā ba di te | śī la a nu brti | akṣa ya ni rde śe | kle śa pa ri ṣe | bu ddha a dhi ṣṭhi te dharma jva li ni | saṃ gha a nu ga me | a nu ddha re | anti kra ma ṇi ye | ni gra ha ṇi mā ra pa kṣa sya yukti (319a1) kṛ te | a dante | a śa ste | sva bi kha ya a nu ga me | ārya gu ṇa ka re | siddhi siddhi ba te | mo kṣa a nu ku le | ni gra ha ni ba ra pra ti nāṃ | dā rṣa ṇi ma ra pa rṣa ta | a ba śa ntā tsa twā ro ma hā rā dzā na | śa kro de bā nāṃ i ndra bra hma sa ha pa ti | bu ddha pra sannā nāṃ | de ba nā ga | (2) ya kṣa kṛ taṃ pa ri trā ṇāṃ | sthā pi tā na sva stya yā nāṃ | dha rma bha na ka nāṃ | a rkṣa ye | saddha rma sya tsa pa ri gra ha ye | de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis rig pa’i gsaṅ sṅags kyi tshig ’di dag smras ma thag tu | skad cig de ñid la stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi (3) khams rnam pa drug tu g-yos so || bdud kyi bu lṅa brgya ma dad ciṅ chos ma yin pa ’dod pa de dag gis bar snaṅ las sgra ’di skad ces bdud dam | bdud kyi rigs kyi bu’am | bdud kyi ris kyi lha gaṅ rig pa’i gsaṅ sṅags kyi tshig ’di dag thos nas byaṅ chub tu sems mi skyed ciṅ | bdud kyi las rnams (4) mi ’dor ba de la gnod sbyin lag na rdo rjes rdo rje kun tu ’bar źiṅ rab tu ’bar bas spyi bo ’gems so źes thos nas | bdud kyi bu de dag gis bar snaṅ la bltas pa daṅ | de dag gis lag na rdo rje lṅa brgya bdag bdag gi spyi bo na rab tu ’bar ba’i rdo rje thogs śiṅ ’dug pa mthoṅ nas de (5) dag ’jigs śiṅ skrag ste byaṅ chub tu sems bskyed do || de nas bcom ldan ’das de’i dus na ’dzum pa mdzad pa daṅ | ’dzum pa de’i don tshe daṅ ldan pa kun dga’ bos bcom ldan ’das la źus nas | de la bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo bdud kyi (6) bu lṅa brgya po ’di dag ’jigs śiṅ skrag ste | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed pa mthoṅ ṅam | gsol pa | bcom ldan ’das mthoṅ ṅo || bcom ldan ’das kyi bka’ stsal pa | kun dga’ bo nam bdud sdig can de byaṅ chub thob par ’gyur (7) ba de’i saṅs rgyas kyi źiṅ der | de dag thams cad kyaṅ miṅ tha dad pa’i byaṅ chub sems dpa’ ’gyur ro || de nas bcom ldan ’das la tshe daṅ ldan pa kun dga’ bos ’di skad ces gsol to || bcom ldan ’das ji srid na bdud sdig can bla na med pa yaṅ dag par rdzogs pa’i byaṅ (319b1) chub tu mṅon par rdzogs par ’tshaṅ rgya | de byaṅ chub thob nas miṅ ji skad ces bgyi bar ’gyur | de’i ’jig rten gyi khams kyaṅ miṅ ci źes bgyi bar ’gyur | bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo bdud sdig can ’di da duṅ yaṅ phyogs bcu’i saṅs rgyas kyi źiṅ (2) rnams su bdud kyi bya ba byed de | saṅs rgyas bcom ldan ’das de dag las kyaṅ rdo rje’i sñiṅ po ñon moṅs pa rab tu ’joms pa’i chos bstan pa ’di thos par ’gyur źiṅ | saṅs rgyas rnams daṅ | byaṅ chub sems dpa’ rnams kyi chog gsaṅ ba daṅ | spyod lam daṅ | yon tan daṅ | (3) tshul khrims kyi gnas daṅ | spyad pa daṅ | chog daṅ | sbyor ba mthoṅ bar ’gyur te | ci tsam gyis byaṅ chub kyi sems de brtan par gyur pa de na de bźin gśegs pa mtha’ yas dri ma med pa’i tog ces bya ba ’byuṅ ste | de’i gsuṅ rab la bdud sdig can ’di yaṅ tha mar bdud kyi (4) las byed de | de dge ba’i rtsa ba yoṅs su smin nas sems med pa’i sems kyis saṅs rgyas daṅ | chos kyi snaṅ ba thams cad rnam par dag pa’i rjes su soṅ źiṅ byaṅ chub kyi sems bskyed do || de’i ’og tu graṅs med pa bgraṅ ba las ’das pa’i de bźin gśegs pa mñes (5) par byed de | bsti staṅ byed | bla mar byed | ri mor byed ciṅ mchod bar byed par ’gyur ro || saṅs rgyas bcom ldan ’das de dag gi bstan pa la rab tu ’byuṅ bar ’gyur ro || rab tu byuṅ nas kyaṅ dam pa’i chos dus gsum du yoṅs su ’dzin par ’gyur | sems can tshad med pa yaṅ (6) byaṅ chub la yoṅs su smin par byed par ’gyur ro || de de’i ’og tu bskal pa graṅs med pa bźi bcu rtsa bźi na bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya bar ’gyur te | rnam par sbyoṅ ba’i bskal pa la yoṅs su dag par gnas pa’i ’jig rten (7) gyi khams su śin tu gnas pa’i chos snaṅ ba thob ces bya ba’i de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas su ’jig rten du ’byuṅ ste | rig pa daṅ źabs su ldan pa nas saṅs rgyas bcom ldan ’das kyi bar du’o || yaṅ kun dga’ bo yoṅs su dag par (320a1) gnas pa’i ’jig rten gyi khams de ’byor ba daṅ | rgyas pa daṅ | bde ba daṅ | lo legs pa daṅ | lha daṅ mis gaṅ bar ’gyur ro || ’di lta ste dper na | kun dga’ bo dga’ ldan gyi lha’i loṅs spyod daṅ | kun spyod pa ci ’dra bar sems can de dag gi (2) loṅs spyod daṅ | kun spyod pa yaṅ de ’dra bar ’gyur ro || kun dga’ bo de bźin gśegs pa śin tu gnas pa’i chos snaṅ ba thob ces bya ba de’i tshe’i tshad ni bar gyi bskal pa bźi bcu thub bar ’gyur ro || ñan thos bye ba phrag drug cu rtsa bźi rnams kyi ñan thos kyi ’dus pa (3) chen por ’gyur ro || byaṅ chub sems dpa’ khri ñis stoṅ gi dge ’dun du ’gyur ro || kun dga’ bo gaṅ bdud daṅ | bdud kyi bu daṅ | bdud kyi ris kyi lha da ltar na | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub la źugs pa ’di dag thams cad kyaṅ yoṅs su dag (4) par gnas pa’i ’jig rten gyi khams der skye bar ’gyur te | bcom ldan ’das de bźin gśegs pa śin tu gnas pa’i chos snaṅ ba thos pa de’i saṅs rgyas kyi źiṅ du de dag thams cad de bźin gśegs pa des bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu (5) luṅ ston par ’gyur ro ||

Śakrabrahmalokapāla

When that prophecy (vyākaraṇa) of the wicked Māra was set forth, all the assembly of Indras, Brahmās and Lokapālas were astonished (āścaryaprāpta), and uttered a joyous utterance (udānam udānayati): “Even though they have done that many works of the Māra, they still can produce the thought of incomparable complete awakening by means of meaningfulness of seeing the tathāgata (tathāgatāmoghadarśana). The discipline of the dharma (dharmavinaya), which is well spoken (svākhyāta) by the Lord, is marvelous! O Lord, who is the son or daughter of good family (kulaputrā vā kuladuhitaro vā) who could measure (pramātṛ-) the buddha-fields (buddhakṣetra) from one person to another (pudgalena pudgalaḥ) because it cannot be measured by any disciple or isolated buddha?” The Lord said: “So it is, friends. The sphere of the buddha is just like what you said. However, friends, their thoughts are dependently originated, and I see living beings who walks with desire and who stops without desire, who wears a dharma-robe being full of impurities (saṃkleśa) and who puts on the robe without impurities (kleśa), and who eats porridge out of greed and who stops it without appetite. O friends, the types of behavior of living beings are so diverse. Since there are living beings who strive for [the buddha’s] words by understanding a condensed statement (udghaṭitajñā) or by understanding a full, detailed explanations (vipañcitajña), the tathāgata gives them the discourses of teaching the dharma, accordingly to each individual (yathāpratyarhadharmāvatāraṇanirdeśa). O friends, vices are neither established in place nor direction, and they are neither a collection nor accumulated things. Vices arise superficially (ayoniśas) but purity arises in the fundamental way (yoniśas). In that way, if you investigate the arising of vices fundamentally, then they arise as purity. It is therefore, with this in mind, said that, when one knows wrong views (mithyādṛṣṭi) as wrong views, namely as they really are (yathābhūta), he will have right views (samyagdṛṣṭi). Wrong views would never be right views, would never not be right views, would never be separated from right views. However, if one, after having known wrong views as wrong views, is not established in them without any action or effort, then he will enter into the way of right views, thus this is called the right view (samyagdṛṣṭi). O friends, vices are the darkness but the purity is the light. Vices are of weak power but the expanded vision is powerful. Vices are accidental but its essential nature is of pure root. Vices are false imaginations but its essential nature is the absence of false imagination (kavir¹¹ mārṣā kleśāḥ | āloko viśuddhiḥ | durbalāḥ kleśāḥ | balavatī vipaśyanā | āgantukāḥ kleśāḥ | mūlaviśuddhā prakṛtiḥ | parikalpāḥ kleśāḥ | aparikalpā prakṛtiḥ).

Quotation from RgvbhMS 25a-b?; RgvbhJ 44,8-45,9; RgvbhTib 98a3-b5; RgvbhChi T1611, 833a15-b9.

Rgvbh: kavirmārṣā kleśāḥ | āloko viśuddhiḥ | durbalāḥ kleśāḥ | balavatī vipaśyanā | āgantukāḥ kleśāḥ | mūlaviśuddhā prakṛtiḥ | parikalpāḥ kleśāḥ | aparikalpā prakṛtiḥ |
RgvbhTib: nam mkha’i dpe ’di rgyas par ni mdo ji lta ba bźin rtogs par bya ste | draṅ sroṅ chen po ñon moṅs pa ni mun pa | rnam par dag pa ni snaṅ ba’o || ñon moṅs pa ni stobs chuṅ ba | lhag mthoṅ ni stobs daṅ ldan pa’o || ñon moṅs pa ni glo bur pa | raṅ bźin gyis rnam par dag pa ni rtsa ba’o || ñon moṅs pa ni kun tu brtags pa | raṅ bźin ni kun tu ma brtags pa’o ||
RgvbhChi: 應知彼經中言。諸善男子。煩惱本無體。真性本明淨。一切煩惱羸薄。毘婆舍那有大勢力。一切煩惱客塵。自性清淨心根本。一切諸煩惱虛妄分別。自性清淨心如實不分別。 It is like this, friends, this great earth is based on water, water is supported by wind, wind is founded on space, but space is dependent on nothing. Thus, among these four elements, namely earth, water, wind, and space, space is more powerful and firmer than any of the other elements, and is not accumulated. Since it is not accumulated, it is neither originated nor destroyed and is stable with its own essence (tad yathā mārṣā iyaṃ mahāpṛthivy apsu pratiṣṭhitā | āpo vāyau pratiṣṭhitāḥ | vāyur ākāśe pratiṣṭhitaḥ | apratiṣṭhitaṃ cākāśam | evam eṣāṃ caturṇāṃ dhātūnāṃ pṛthivīdhātor abdhātor vāyudhātor ākāśadhātur eva balī yo dṛḍho ’nupacayo ’napacayo ’nutpanno ’niruddhaḥ sthitaḥ svarasayogena |).

Rgvbh: tad yathā mārṣā iyaṃ mahāpṛthivy apsu pratiṣṭhitā | āpo vāyau pratiṣṭhitāḥ | vāyur ākāśe pratiṣṭhitaḥ | apratiṣṭhitaṃ cākāśam | evam eṣāṃ caturṇāṃ dhātūnāṃ pṛthivīdhātor abdhātor vāyudhātor ākāśadhātur eva balī yo dṛḍho ’calo ’nupacayo ’napacayo ’nutpanno ’niruddhaḥ sthitaḥ svarasayogena |
RgvbhTib: draṅ sroṅ chen po ’di lta ste | sa chen po ’di ni chu la rab tu gnas pa | chu ni rluṅ la rab tu gnas pa | rluṅ ni nam mkha’ la rab tu gnas pa yin la | nam mkha’ ni gnas pa med pa’o || de bźin du khams bźi po ’di rnams las | sa’i khams daṅ | chu’i khams daṅ | rluṅ gi khams pas ni nam mkha’i khams ñid stobs daṅ ldan pa | brtan pa | mi g.yo ba | ’grib pa med pa | skye ba med pa | ’gag pa med pa ste | raṅ gi daṅ gis gnas pa’o ||
RgvbhChi: 諸佛子。譬如大地依水而住。水依風住風依空住。而彼虛空無依住處。諸善男子。如是四大地大水大風大空大。此四大中唯虛空大以為最勝。以為大力。以為堅固。以為不動。以為不作。以為不散。不生不滅自然而住。 [On the contrary,] these three elements [namely, earth, water, and wind] are endowed with origination and destruction, unstable and of no long duration. It is perceived that these are changeable, but space is by no means changeable (tatra ya ete trayo dhātavas ta utpādabhaṅgayuktā anavasthitā acirasthāpinaḥ | dṛśyata eṣāṃ vikāro na punar ākāśadhātoḥ kaścid vikāraḥ |).

Rgvbh: tatra ya ete trayo dhātavas ta utpādabhaṅgayuktā anavasthitā acirasthāpinaḥ | dṛśyata eṣāṃ vikāro na punar ākāśadhātoḥ kaścid vikāraḥ |
RgvbhTib: de la khams gsum po gaṅ yin pa de dag ni skye ba daṅ ’jig pa daṅ ldan pa | mi gnas pa yun riṅ du mi gnas pa ste | ’di dag la ni rnam par ’gyur pa mthoṅ gi | nam mkha’i la ni rnam par ’gyur ba ’ga’ yaṅ med do ||
RgvbhChi: 諸善男子。彼三種大生滅相應。無實體性剎那不住。諸佛子。此三種大變異無常。諸佛子。而虛空界常不變異。 In that way, the parts of personality, spheres and fields of perception have their basis in the actions and vices. The actions and vices have their basis in the superficial mental effort. The superficial mental effort has its basis in the purity of original nature. Therefore, it is said that the thought is basically pure but it is sullied by the occasional vices (evam eva skandhadhātvāyatanāni karmakleśapratiṣṭhitāni | karmakleśā ayoniśomanaskārapratiṣṭhitāḥ | ayoniśomanaskāraḥ prakṛtipariśuddhipratiṣṭhitaḥ | tata ucyate prakṛtiprabhāsvaraṃ cittam āgantukair upakleśair upakliśyata iti |).

Rgvbh: evam eva skandhadhātvāyatanāni karmakleśapratiṣṭhitāni | karmakleśā ayoniśomanaskārapratiṣṭhitāḥ | ayoniśomanaskāraḥ prakṛtipariśuddhipratiṣṭhitaḥ | tata ucyate prakṛtiprabhāsvaraṃ cittam āgantukair upakleśair upakliśyata iti |
RgvbhTib: de bźin du | phuṅ po daṅ | khams daṅ | skye mched dag ni las daṅ ñon moṅs pa la rab tu gnas pa’o || las daṅ ñon moṅs pa ni tshul bźin ma yin pa yid la byed pa la rab tu gnas pa | tshul bźin ma yin pa yid la byed pa ni raṅ bźin gyis yoṅs su dag pa la gnas pa ste | des na sems kyi raṅ bźin ni ’od gsal ba ste | glo bur gyi ñon moṅs pas ñon ma moṅs pa’o źes brjod do źe’o ||
RgvbhChi: 諸佛子。如是陰界入依業煩惱住。諸煩惱業依不正思惟住。不正思惟依於佛性自性清淨心住。以是義故。經中說言。自性清淨心客塵煩惱染。 Then the superficial mental effort, the actions and vices, and the parts of personality, spheres and fields of perception, all of them are originated from the combinations of causes and conditions. When causes and conditions are not combined, they are extinguished. But their original nature is of no cause nor condition. Consequently, they are never combined. Thus there is no origination nor destruction of it. (tatra paścād yo ’yoniśomanaskāro ye ca karmakleśā yāni ca skandhadhātvāyatanāni sarva ete hetupratyayasaṃgṛhītā utpadyante hetupratyayavisāmagryā nirudhyante | yā punaḥ sā prakṛtis tasyā na hetur na pratyayo na sāmagrī notpādo na nirodhaḥ |).

Rgvbh: tatra paścād yo ’yoniśomanaskāro ye ca karmakleśā yāni ca skandhadhātvāyatanāni sarva ete hetupratyayasaṃgṛhītā utpadyante hetupratyayavisāmagryā nirudhyante | yā punaḥ sā prakṛtis tasyā na hetur na pratyayo na sāmagrī notpādo na nirodhaḥ |
RgvbhTib: de la tshul bźin ma yin pa’i yid la byed pa gaṅ yin pa daṅ | las daṅ ñon moṅs pa gaṅ yin pa daṅ | phuṅ po daṅ | khams daṅ | skye mched gaṅ yin pa’i chos ’di mtha’ dag ni rgyu rkyen gyis bsdus pas skye ba rgyu rkyen daṅ bral na ’gag par ’gyur gyi | raṅ bźin gaṅ yin pa de ni rgyu med pa | rkyen med pa | tshogs pa med pa | skye ba med pa | ’gag pa med pa’o ||
RgvbhChi: 諸善男子。所有邪念。所有煩惱業。所有陰界入。如是諸法從於因緣和合而生。以諸因緣壞散而滅。諸善男子。彼自性清淨心無因無緣故。無和合不生不滅。 The essential nature is like space, the superficial mental effort is like wind, the actions and vices are like water, and the parts of personality, spheres and fields of perception are like earth. Therefore, it is said that all dharmas are devoid of any root, the root which is established in nothing, the root of purity, and the root of no root (tatra yathākāśadhātus tathā prakṛtiḥ | yathā vāyudhātus tathāyoniśomanasikāraḥ | yathābdhātus tathā karmakleśāḥ | yathā pṛthivīdhātus tathā skandhadhātvāyatanāni | tata ucyante sarvadharmā asāramūlā apratiṣṭhānamūlāḥ śuddhamūlā amūlamūlā iti |).

Rgvbh: tatra yathākāśadhātus tathā prakṛtiḥ | yathā vāyudhātus tathāyoniśomanasikāraḥ | yathābdhātus tathā karmakleśāḥ | yathā pṛthivīdhātus tathā skandhadhātvāyatanāni | tata ucyante sarvadharmā asāramūlā apratiṣṭhānamūlāḥ śuddhamūlā amūlamūlā iti |
RgvbhTib: de la nam mkha’i khams ji lta pa de ltar ni raṅ bźin no || rluṅ gi khams ji lta ba de ltar ni tshul bźin ma yin pa yid la byed pa’o || chu’i khams ji ta ba de ltar ni las daṅ ñon moṅs pa’o || sa’i khams ji lta ba de ltar ni phuṅ po daṅ | skye mched daṅ | khams rnams so || des na chos thams cad ni rtsa ba yoṅs su chad pa ste | sñiṅ po med pa’i rtsa ba can | mi gnas pa’i rtsa ba can | dag pa’i rtsa ba can | rtsa ba med pa’i rtsa ba can źes brjod do źe’o ||
RgvbhChi: 諸善男子。如虛空界。自性清淨心亦復如是。如風大界。不正思惟亦復如是。如水大海。諸業煩惱亦復如是。如地大界。陰界入等亦復如是。是故說言。一切諸法皆無根本。皆無堅實。無住無住本。根本清淨。無根本故。 O friends, since this is the gate into the light of the dharma (dharmālokamukha) called Prakṛtiviśuddhimukha, the bodhisatvas, having enter into it, are not established in the gate of any vice (sarvakleśamukha) and not proud of any pure gate as well. Since all of them destroy haughtiness, they penetrate the suitable way (sārūpyagāminī pratipad) and transcend all sphere of the Māra. Since they transcend the sphere of the Māra, they are established in the sphere of the buddha. Since they are established in the sphere of the buddha, they enter into the sphere of all beings. Since they enter into the sphere of all beings, they do not agitate the sphere of the absolute truth (dharmadhātu). Since they are in accordance with the sphere of the absolute truth, they obtain the omniscience (sarvajñajñāna) by obtaining sameness and no distinction (samanirviśeṣatā). When the teaching was taught, many bodhisatvas became free from all manifestations of mental disturbance (sarvakaukṛtyaparyutthāna), manifestation of the hindrances [to obtain] the dharma (dharmāvaraṇaparyutthāna), and the actions and vices (karmakleśa), and then attained the tolerance that all things are unborn (anutpattikadharmakṣānti).

11. Considering 皮 in T.404, chavi (skin, bark) seems to be better reading here. Takasaki (1966, p. 239)

. . . . . . . . . 佛復告諸天人言。喩如大地依水界住。大水依風界住。大風依虚空住。虚空無所依住。如是大地無所依住。而假有依住之名。 . 是故汝等當如是知之。苦依於業業依於結。而苦業結都無所依。以心性常淨故。如是當知。一切諸法無有根本。都無所住。以假言説故。言有而實無也。是故説一切法本性常淨。究竟無生無起。 . . . . . . . . .

大集大虚空藏菩薩所問經卷第八
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正號大廣智大興善寺　三藏沙門
不空奉　　　　　　　　　詔譯

爾時會中釋梵護世。見與波旬授菩提記。一切皆生奇特之心。歎言希有甚奇世尊。彼等諸魔於佛善説法毘奈耶。而作魔事猶見如來。福不唐捐皆蒙授記。當證無上正等菩提究竟涅槃。世尊豈有善男子善女人。以善信心入於佛法。所獲福業而得校量。當知皆是諸佛境界。非餘聲聞縁覺所測爾時佛告釋梵護世諸天人等。如汝所説誠諦不虚。實是諸佛如來境界善男子。夫心者是縁生法。譬如染纈或處受色或處不受。有情心行亦復如是。或起煩惱或復不起。或有利根或有鈍根。如來隨根設法教化。悉令解悟引入法中。善男子。夫煩惱者無有方所。亦無住處復無積聚。從不如理作意和合而生。若如理觀察是雜染性則爲清淨。然我密意説名邪見。若如實知則爲正見。非邪正見過現實有。若於邪見正見。知己不生取著。是則名爲入正見道。若於邪見正見。知己不生取著。是則名爲入正見道。善男子煩惱如皮清淨爲性。由彼所覆慧明無力。是故不見根本清淨。復次有分別者名爲煩惱。無分別者名清淨性。善男子譬如大地依水而住。水依風住風依空住。是四界中空無所依。以其虚空不壞不動無所積聚。無積聚故住不生滅自性相應。是故三界不久不住。無常變異非虚空界。如是蘊處界依業煩惱而住。業煩惱依非如理作意而住。非如理作意。依自性清淨心住。是清淨心不爲客塵煩惱所染。所有非如理作意業煩惱蘊處界等。一切皆是因縁和合故有。因縁若闕則不生起。彼清淨性無有因縁。亦無和合亦不生滅如虚空性。非如理作意如風。業煩惱如水。蘊處界如地。由是一切諸法無有堅牢。根本無住本來清淨。善男子是名自性清淨法光明門。菩薩由證此法門故。不爲一切諸煩惱垢之所染汚。亦不思惟此清淨法。以不思故。則滅一切尋伺縁慮證清淨性。由證清淨。則超魔境。以超魔境則安住佛境。以住佛境則超有情境入不動法界。以入不動清淨法界。則入平等無差別境。則名獲得一切智智。説此法時有無量菩薩。於業煩惱障一切纒垢。悉得遠離證無生忍

bdud sdig can luṅ bstan pa bśad pa ’di rab tu bstan pa na | gaṅ ’khor der ’dus pa’i brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba de dag thams cad ṅo mtshar du gyur nas | ’di ltar bdud kyi las de sñed bgyid kyaṅ de (6) bźin gśegs pa mthoṅ ba don yod pas | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu mya ṅan las ’das par ’gyur ba ni | saṅs rgyas bcom ldan ’das kyis legs par gsuṅs pa’i chos ’dul ba ṅo mtshar to || bcom ldan ’das rigs kyi bu (7) ’am | rigs kyi bu mo su źig gaṅ zag la gaṅ zag gis tshod gzuṅ | bcom ldan ’das saṅs rgyas kyi yul ’di ni ñan thos daṅ | raṅ saṅs rgyas thams cad kyis ma lags so źes ces du brjod pa ’di ched du brjod do || bcom ldan ’das kyis bka’ stsal pa | (320b1) de de bźin no || grogs po dag ji skad smras pa bźin te | ’di ni saṅs rgyas kyi yul lo || ’on kyaṅ grogs po dag sems ni rten ciṅ ’brel bar ’byuṅ ba ste | ṅas sems can ’di dag chags pas gom pa ’deg ciṅ chags pa daṅ bral bas ’jog pa daṅ | kun nas ñon (2) moṅs pa chos gos ’dzin pa daṅ | ñon moṅs pa daṅ bral bar gyon pa daṅ | len pa daṅ bcas pas zan kham gyis gcod pa daṅ | len pa med par mthoṅ ste | kye grogs po dag sems can gyi spyod pa ni sna tshogs so || mgo smos pas go ba daṅ | spros te bśad pas go ba (3) daṅ | tshig lhur len pa’i sems can dag yod de | de dag la de bźin gśegs pa so so ci rigs par chos la gzud par bstan pa’i gtam rnams gsuṅ ṅo || kye grogs po dag ñon moṅs pa ni yul la yaṅ mi gnas śiṅ phyogs la’aṅ mi gnas te | ñon moṅs pa ni bsags (4) pa’aṅ med | phuṅ po’i dṅos po yaṅ med do || tshul bźin ma yin pa byuṅ bas ñon moṅs pa byuṅ ṅo || tshul bźin byuṅ bas rnam par dag pa byuṅ ṅo || de la de ltar kun nas ñon moṅs pa ’byuṅ ba de tshul bźin brtags na rnam par dag pa ’byuṅ bar ’gyur ro || ṅas ’di las (5) dgoṅs te log par lta ba la log par lta ba yaṅ dag pa ji lta ba bźin du śes na de de’i yaṅ dag par lta ba yin no źes tshig ’di smras so || nam yaṅ log par lta ba ni yaṅ dag pa’i lta bar ma gyur | mi ’gyur | ’gyur ba med do || ’on kyaṅ ji ltar log par lta ba la log bar lta bar (6) rig nas de la mi gnas | rab tu mi gnas | spyod pa med | rab tu spyod pa med pa de ni yaṅ dag par lta ba’i lam la ’jug pa ste | ’di ni yaṅ dag pa’i lta ba źes bya’o || kye grogs po dag ñon moṅs pa ni sgrib pa byed pa’o || rnams par dag pa ni snaṅ ba’o || ñon moṅs pa ñi ñam (7) chuṅ ba’o || lhag mthoṅ ni stobs daṅ lhan pa’o || ñon moṅs pa ni glo bur ro || raṅ bźin ni rtsa ba rnam par dag pa’o || ñon moṅs pa ni kun du rtog pa’o || raṅ bźin ni kun du rtog pa med pa’o || kye grogs po dag ’di lta ste dper na | sa chen po ’di ni chu la brten to || chu ni rluṅ (321a1) la rten to | rluṅ ni nam mkha’ la rten to || nam mkha’ ni rten pa med do || de bźin du sa yi khams daṅ | chu’i khams daṅ | me’i khams daṅ | rluṅ gi khams daṅ | khams bźi po ’di dag pas ni nam mkha’i khams thams cad kyi naṅ na stobs che źiṅ sra ste (2) sogs pa med pa’o || sogs pa med pa ni ma skyes ma ’gag pa ste | raṅ gi daṅ gi tshul gyis gnas pa’o || de la gaṅ khams gsum po de dag ni skye ba daṅ ’jig par ldan pa mi gnas pa riṅ du mi gnas pa ste | ’di dag ni ’gyur bar snaṅ gi nam mkha’i khams la ni ’gyur ba (3) gaṅ yaṅ med do || de bźin du phuṅ po daṅ | khams daṅ | skye mched ni las daṅ ñon moṅs pa la gnas so || las daṅ ñon moṅs pa ni tshul bźin ma yin pa yid la byed pa la gnas so || tshul bźin ma yin pa yid la byed pa ni raṅ bźin yoṅs su dag pa la gnas te | (4) de’i phyir sems raṅ bźin ’od gsal ba de glo bru gyi ñon moṅs pas ñe bar ñon moṅs źes bya’o || de la gaṅ tshul bźin ma yin pa yid la byed pa daṅ | gaṅ las daṅ ñon moṅs pa daṅ | gaṅ phuṅ po daṅ | khams daṅ | skye mched thams cad kyaṅ rgyu daṅ rkyen gyis yaṅ (5) dag par zin na ni skye | rgyu daṅ rkyen ma tshogs na ni ’gag ste | gaṅ de’i raṅ bźin de la ni rgyu yaṅ med | rkyen yaṅ med | tshogs pa yaṅ med | skye ba yaṅ med | ’gag pa yaṅ med do || de la nam mkha’i khams ji lta bar raṅ bźin yaṅ de bźin no || tshul bźin (6) ma yin pa yid la byed pa ji lta bar rluṅ yaṅ de bźin no || las daṅ ñon moṅs pa ji lta bar chu yaṅ de bźin no || phuṅ po daṅ | khams daṅ | skye mched rnams ji lta bar sa’i khams kyaṅ de bźin te | de’i phyir chos thams cad ni rtsa ba yoṅs su chad pa źes bya ste | sñiṅ po med (7) pa’i rtsa ba | mi gnas pa’i rtsa ba | dag pa’i rtsa ba | rtsa ba med pa’i rtsa ba’o || kye grogs po dag de ni raṅ bźin rnam par dag pa’i sgo źes bya ba’i chos snaṅ ba’i sgo ste sgo gaṅ la brten nas byaṅ chub sems dpa’ rnams ñon moṅs pa thams cad kyi sgo la mi gnas śiṅ | rnam par (321b1) dag pa’i sgo thams cad kyaṅ mi sñems pa’o || de dag thams cad sñems pa yaṅ dag par bcom pas tshul daṅ ’dra bar ’gro ba’i lam khoṅ du chud de bdud kyi yul las yaṅ dag par ’da’ bar ’gyur ro || de dag bdud kyi yul las yaṅ dag par ’das pas saṅs rgyas kyi yul la (2) rab tu gnas par ’gyur ro || de dag saṅs rgyas kyi yul la rab tu gnas pas sems can thams cad kyi yul la ’jug par ’gyur ro || sems can thams cad kyi yul la źugs pas | chos kyi dbyiṅs kyi yul ’khrug par mi byed par ’gyur ro || de dag chos (3) kyi dbyiṅs kyi rjes su soṅ ste | mñam pa bye brag med pa thob pas thams cad mkhyen pa’i ye śes rjes su thob par ’gyur ro || bstan pa’i bśad pa na | byaṅ chub sems dpa’ maṅ po źig las daṅ ñon moṅs pa daṅ | chos kyi sgrib pa kun nas ldaṅ ba daṅ | (4) ’gyod pa kun nas ldaṅ ba thams cad daṅ bral te | mi skyes ba’i chos la bzod pa thob par gyur to ||

Upāsaka Śrīgupta

gaganagañjaparipṛcchā, volume 8 Then a lay practitioner by name of Śrīgupta, having bowed down at the Lord’s feet, addressed himself to the Lord: “O Lord, you set forth this exposition of religion which is the gate into the liberation from the dharma (dharmavimuktimukhadharmaparyāya) for me. Why is that? Lord, I tried to kill you by dropping you into a hole or by serving poisoned food, and even though I heard many teachings from you, I was not able to clear my doubts. However, Lord, having heard this exposition of religion, I do not have any doubt and obtain the light of all dharmas (sarvadharmāloka). O Lord, by obtaining the light without any regret or doubt, I will produce the thought of incomparable complete awakening and attain distinction just like the wicked Māra.” The Lord said: “Good, very good, householder, you fully understand the meaning of what I have preached (bhāṣitasyārtha). I prophesy that you, having honoured, revered, venerated, and worshipped all the buddhas in the good aeon (bhadrakalpa) with your mind and highest intension (cittādhyāśaya), will practice the holy life (brahmacaryā) in their places, and will grasp the true dharma (saddharma). After that, since you have pleased innumerable buddhas, after seven hundred innumerable aeons (asaṃkhyeyakalpa), in the stainless aeon (amalakalpa), you will be born in the world as the tathāgata Sarvaparyutthānavikiraṇa, equipped with knowledge, conduct and other qualities, the Awakened Lord (vidyācaraṇasaṃpanno iti yāvad buddho bhagavān bhaviṣyasi). Having heard the prophecy of the Lord concerning the incomparable complete awakening, a lay practitioner Śrīgupta, being contented, elated, enraptured, overjoyed, exultant and jubilant (tuṣṭodagrāttamanāḥ pramuditaḥ prītisaumanasyajātaḥ), offered all his ornaments for the body of the Lord, and said: “O Lord, in my house I have four great treasuries, which are full of gold and plenty of jewels. Among them, one will be given to my wife and children, male and female slaves and workers (putradāradāsīdāsakarmakara). Another will be given to all the poor and beggars (sarvadaridrayācanaka). A third will be given to monks coming from four directions and the monastic communities in four directions. The other will be given to the monastic community headed by the Buddha (buddhapramukhabhikṣusaṅgha). O Lord, as I do not have any worldly attachment (amama) nor property (aparigraha), I pray that I may leave the world for the well-explained discipline, be ordained, and obtain the way as a monk (labheyāhaṃ svākhyāte dharmavinaye pravrajyām upasampadaṃ bhikṣubhāvam).” Then Śrīgupta thereupon left the world for the well-explained discipline, was ordained, and obtained the way as a monk. The bodhisatva Gaganagañja addressed himself to the Lord: “After the tathāgata become extinguished, O Lord, who will uphold this awakening which has been established for incalculable koṭis of aeons?” At that time, sixty koṭis of bodhisatvas, having stood up from the congregation, joined their palms, paid homage to the Lord, and then uttered these verses in one voice:

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爾時室利毱多優婆塞。於大衆中即從座起。頭面禮足而白佛言。世尊我今從佛聞此解脱清淨法門。頓除疑悔。所以者何我昔曾設深大火坑及和毒食。於如來所起損害意。世尊威徳無所損傷。爲我説法雖少信向。心猶疑惑仍生追悔。今於佛前復得聞此甚深經典。疑網悉除心無憂悔。獲法光明發阿耨多羅三藐三菩提心。世尊我於今者名爲大益得殊勝利。爾時佛讃室利毱多長者言。善哉善哉善男子。汝今聞我所説法故生淨信樂。由是因縁於賢劫中所有諸佛。悉皆承事恭敬供養。於彼佛所廣修梵行護持正法。過七百萬阿僧祇劫。當得成佛號曰離一切纒如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。時室利毱多優婆塞。聞佛與授阿耨多羅三藐三菩提記。歡喜踊躍得未曾有。即解嚴身上妙珞。散於佛上作如是言。世尊今我宅中有四大藏。無量金寶充滿其中。以第一藏捨與妻子僮僕及營事者。第二大藏捨與一切貧窮下賤孤獨乞人。第三大藏捨與一切往來苾芻及四方僧。第四大藏奉獻如來及上首苾芻。唯願世尊令我速獲無住相施功徳成就。我今欲於如來善説毘奈耶中。出家受戒修習梵行。於是世尊聽其出家。時室利鞠多優婆塞。即便出家受具足戒爾時大虚空藏菩薩白佛言。世尊如來於無量阿僧祇劫之所積集。甚深難得阿耨多羅三藐三菩提法。於佛滅後誰當奉持。時彼衆中有六十倶胝菩薩摩訶薩。即從座起合掌禮佛。異口同音説伽他曰

|| ’phags pa nam mkha’ mdzod kyis źus pa | bam po brgyad pa ste tha ma | de nas dge bsñen dpal sbas źes bya bas bcom ldan ’das kyi źabs (5) gñis la phyag ’tshal nas | bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das chos rnam par grol ba’i sgo chos kyi rnam graṅs ’di ni bcom ldan ’das kyis bdag gi slad du bśad do || de ci’i slad du źe na | bcom ldan ’das bdag gis bcom (6) ldan ’das bsad pa’i slad du śul źugs kyis gtams par bgyid te bśos kyaṅ dug daṅ bsres pa sbyar ba des | bcom ldan ’das las bdag gis chos maṅ du thos kyaṅ ’gyod pa rab tu bsal bar ma nus kyi | bcom ldan ’das bdag gis chos kyi rnam graṅs ’di (7) thos nas ’gyod pa de thams cad ma mchis par gyur te | chos thams cad la snaṅ ba’aṅ skyes so || bcom ldan ’das bdag ni ’gyod pa ma mchis the tshom ma mchis te snaṅ ba thob pas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed par bgyi ste | bcom ldan ’das (322a1) dper na bdud sdig can ltar bdag kyaṅ khyad par du mchi bar ’gyur ro || bcom ldan ’das kyis bka’ stsal pa | khyim bdag legs so legs so || ṅas bśad pa’i don khyod kyis khoṅ du chud de | ṅas khyim bdag khyod la luṅ bstan gyis sems daṅ lhag (2) pa’i bsam pa ’dis bskal pa bzaṅ po’i saṅs rgyas bcom ldan ’das thams cad la bsti staṅ du byas | bla mar byas | ri mor byas te mchod nas | de dag gi thad nas tshaṅs par spyad pa spyod par ’gyur | de dag gi dam pa’i chos kyaṅ yoṅs su ’dzin par ’gyur ro || de’i ’og (3) tu saṅs rgyas bcom ldan ’das bgraṅ ba las ’das pa sñed cig mñes par byas te | bskal pa graṅs med pa bdun brgya na śin tu dri ma med pa’i bskal pa la | de bźin gśegs pa kun nas ldaṅ ba thams cad rnam par sel ba źes bya ba ’jig rten du ’byuṅ ste | rig pa (4) daṅ źabs su ldan pa źes bya ba nas saṅs rgyas bcom ldan ’das źes bya ba’i bar du ’gyur ro || de nas dge bsñen dpal sbas kyis | bcom ldan ’das las bdag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu luṅ bstan pa thos nas tshim źiṅ mgu la yi raṅs te | (5) rab tu dga’ nas dga’ ba daṅ yid bde ba skyes te | rgyan ji sñed thogs pa bcom ldan ’das kyi sku la gsol nas tshig ’di skad ces gsol to || bcom ldan ’das bdag gi khyim na gter chen po bźi mchis te | rin po che maṅ po daṅ | gser gyis yoṅs su gaṅ ba’o || (6) de dag las gter chen po gcig ni khyim gyi bu smad daṅ | bran po daṅ | bran mo daṅ | las bgyid pa rnams la stsal to || gter chen po gcig ni dbul po sloṅ ba thams cad la stsal to || gter chen po gcig ni dge sloṅ phyogs bźi nas lhags pa’i phyogs bźi’i dge sloṅ gi (7) dge ’dun rnams la ’bul lo || gter chen po gcig ni saṅs rgyas la sogs pa dge sloṅ gi dge ’dun rnams la ’bul lo || bcom ldan ’das bdag ni yaṅ bar gyur te ṅa yi ba ma mchis | yoṅs su ’dzin pa yaṅ ma mchis na bcom ldan ’das bdag legs par bśad pa’i chos (322b1) ’dul ba la rab tu ’byuṅ ste bsñen par rdzogs śiṅ dge sloṅ gi tshul thob par bgyir gsol | dge bsñen dpal sbas legs par bśad pa’i chos ’dul ba la rab tu byuṅ ste bsñen par rdzogs nas dge sloṅ gi tshul thob bo || de nas bcom ldan ’das la byaṅ chub sems dpa’ nam mkha’ (2) mdzod kyis ’di skad ces gsol to || bcom ldan ’das de bźin gśegs pa yoṅs su mya ṅan las ’das na bskal pa graṅs ma mchis pa bye bar yaṅ dag par bsgrubs pa’i byaṅ chub ’di su ’dzin par ’gyur | de nas ’khor de nas byaṅ chub sems dpa’ bye ba phrag drug cu laṅs (3) nas de dag thams cad thal mo sbyar te | bcom ldan ’das la phyag ’tshal nas sgra skad dbyaṅs gcig tu tshigs su bcad pa ’di dag gsol to ||

193 When the highest among humans was extinguished, O Lord, we will even sacrifice our bodies and lives to uphold the true dharma..
(vayam utsahāmo bhagavan nirvṛte dvipadottame |
saddharma dhārayiṣyāmaḥ tyaktvā kāyaṃ svajīvitam ||)

Quotations from ŚikṣMS 28a3-29a1; ŚikṣTib(D) 31a6-32a5; ŚikṣChi(T.1636) 84b12-c12, which are paralled with Ggn(D) 322b2-5; 323a3-5; 323a7-b3; 323b4-323a2.

ŚikṣMS: āryagaganagañjasūtre saddharmadhāraṇodyatair bodhisatvair bhāṣitaṃ* || (4) vayam utsahāmo bhagavan* | nirvṛte dvipadottame | saddharn dhārayiṣyāmaḥ | tyaktvā kāyaṃ svajīvitam* ||
ŚikṣTib: gnod par ’gyur ba spoṅ ba ’di yaṅ ’phags pa nam mkha’ mdzod kyi mdo las | byaṅ chub sems dpa’ dam pa’i chos ’dzin pa la brtson pa rnams kyis || bcom ldan rkaṅ gñis dam pa ni || mya ṅan ’das slad bdag cag rnams || lus daṅ srog tu bcas btaṅ ste || dam pa’i chos ni gzuṅ bar spro ||
ŚikṣChi: 如虚空藏經護持正法諸菩薩等同説偈言。最上兩足尊。於此滅度後。咸生勇猛心。不自惜身命。護持佛正法。 194 Leaving gain and fame, leaving all praises, but never leaving behind this dharma which sets forth the knowledge of the Buddha.
(lābhasatkāram utsṛṣṭvā sarvaṃ cotsṛjya saṃstavam |
anutsṛṣṭvā imaṃ dharmaṃ buddhajñānanidarśakam ||)

ŚikṣMS: lābhasatkāram utsṛṣṭvā | sarvvañ cotsṛjya saṃstavaṃ* | anutsṛṣṭvā iman dharmaṃ* | buddhajñānanidarśakam* || (5)
ŚikṣTib: rñed daṅ bkur sti spaṅs nas su || rten pa kun kyaṅ rab spaṅs te || saṅs rgyas ye śes ston byed pa’i || chos ’di yoṅs su mi gtoṅ ṅo ||
ŚikṣChi: 棄捨於利養。及離諸眷屬。爲證佛智故。不捨是正法。 195 In order to uphold the true dharma, with patience we will endure the words of abuse, censure and reviling.
(ākrośaparibhāṣāṃś ca duruktavacanāni ca |
kṣāntyā tān marṣayiṣyāmaḥ saddharmapratisaṃgrahāt ||)

ŚikṣMS: ākrośaparibhāṣāṃś ca | duruktavacanāni ca | kṣāntyā tān marṣayiṣyāmaḥ | saddharmapratisaṃgrahāt* ||
ŚikṣTib: dam pa’i chos ni gzuṅ slad du || gśe daṅ mi sñan ’tshe ba daṅ || ṅan du smra pa’i tshig rnams kyaṅ || bzod pas de dag daṅ du blaṅ ||
ŚikṣChi: 若毀恨罵辱。乃至加惡言。護持正法故。我等皆當忍。 196 Upholding this guiding principle, we will endure all these scoffing, threats, decrying, and defaming.
(uccagghanāṃ tarjanāṃ ca avarṇamayaśāṃsi ca |
sarvāṃs tān marṣayiṣyāmo dhārayanta imaṃ nayam | peyālaṃ ||)

ŚikṣMS: uccagghanān tarjanāñ ca | avarṇam ayaśāṃsi ca | sarvvāṃs tān marṣayiṣyāmo | dhārayanta iman nayam* || pe || (6)
ŚikṣTib: tshul ’di rab tu bzuṅ nas su || co ’dri ba daṅ bsdigs pa daṅ || mi bsṅags pa daṅ mi sñan pa || de dag thams cad bzod par bgyi || de bźin du sbyar te |
ŚikṣChi: 或戲調輕蔑。誹謗不稱讃。護持正法故。一切皆當忍。又總略云。 197 There will be monks who, being attached to objects (ālambana), as the messengers or partisans of the Māra (mārapakṣa), deny the true dharma (saddharma). 198 Having bad morality (duḥśīla) and non-dharma (adharma), staying close to secular people, desiring fame and gain, they will not seek the dharma. 199 Being mingled with materialists (lokāyata), praising themselves, disparaging noble ones, they will be ignorant and arrogant. 200 Giving up to stay in the wilderness (araṇya), always taking pleasure among the crowds of people (saṃsarga), practicing worldly incantations (laukikamantra), they will be attached to [the view] that there is a permanent substance (satkāya). 201 The ignorant among monks, devoting themselves to observances, giving up to practice meditation (dhyāna), will not act in accordance with the three jewels (triratna). 202 Without learning or morality, seeking a profit within the congregation, and exerting themselves all over the time to get gifts, they will be full of thought-constructions (vikalpa) with distress (śoka). 203 Holding the concept of self (ātmasaṃjñā), taking pleasure in begging at the homes [of lay people] together with friends, and entering into them, they will engage in discourses on worldly things. 204 Engaging in farming, housework, and business, having ploughs and harrows, they will still say “We are ascetics (śramaṇa).” 205 Being attached to objects (ālambana), being established in various views (nānādṛṣṭi), after having heard the teaching of emptiness (śūnyatādharma), they will [regard it] as the abyss (prapāta). 206 Not concerned with the next world (paraloka), giving up the fruition of actions (karmavipāka), and telling lies (mṛṣāvāda), they will regard the non-dharma as the dharma. 207 In such a time of great terror and disruption for living beings, agitating ascetics and kings alike, we will uphold the true dharma.
(evaṃ vighe mahāghore bhikṣurājānakṣobhaṇe¹² |
vilopakāle satvānāṃ saddharma dhārayāmahe ||)

ŚikṣMS: evaṃ vidhe mahāghore | bhikṣurājānakṣobhaṇe | vilopakāle satvānāṃ saddharma dhārayāmahe ||
ŚikṣTib: dge sloṅ rgyal po rab ’khrug ciṅ || de ltar rab tu ma ruṅs pa || rnam par ’jig tshe sems can phyir || bdag cag dam chos gzuṅ bar bgyi ||
ŚikṣChi: 爲末法衆生。我當持正法。如世惡比丘。有大増上力。於諸妙經典。不聽亦不讀。唯自師己見。執異互相非。 208 Any of the sūtras will not be collected nor practiced; they will always believe what they say. 209 The profound sūtras which are composed for the fruit of liberation will not be accepted; they will be fond of colorful tales.
(gambhīrā ye ca sūtrāntā vimuktiphalasaṃhitāḥ |
pratīcchakā na bhetsyanti citrām ṛkṣyanti te kathām ||)

ŚikṣMS: gambhīrā ye ca sūtrāntā | vimuktiphalasaṃhitāḥ | pratīcchakā na bhetsyanti | citrām ṛkṣyanti te kathām* || (7) pe ||
ŚikṣTib: mdo sde gaṅ dag rab zab ciṅ || rnam grol ’bras bur ldan pa rnams || rab tu ’dzin par mi bgyid de || de dag sna tshogs gtam rnams bgyid || de bźin du sbyar te ||
ŚikṣChi: 又於甚深教。皆順解脱果。如是正法中。心不樂分別。乃至 210 In such a time, the meaning (artha) and words (vyañjana) of the well-spoken dharma (svākhyātadharma) will be destroyed. 211 Then, under the tyranny of the kings, living beings will be destroyed and [try to] escape from the fear and terror (bhayabhīṭā). 212 Even though the time of destruction is intolerable¹³ just like the time of wickedness, we will uphold this dharma taught by the buddha. 213 Upholding this guiding principle, we will show friendliness and compassion even to living beings who do not live by the dharma.
(maitrīṃ teṣu kariṣyāmo ye dharmeṣv apratiṣṭhitāḥ |
kāruṇyaṃ ca kariṣyāmo dhārayanta imaṃ nayam ||)

ŚikṣMS: maitrīn teṣu kariṣyāmo | ye dharmeṣv apratiṣṭhitāḥ | kāruṇyañ ca kariṣyāmo dhārayanta iman nayam* ||
ŚikṣTib: tshul ’di rab tu bzuṅ nas su || gaṅ dag chos la mi gnas pa’i || sems can rnams la byams par bgyi || de dag la ni sñiṅ rje’aṅ bgyi ||
ŚikṣChi: 以慈念衆生。或不住是法。爲起悲愍心。得持是經故。 214 Having seen immoral beings abiding in desire and greed, we will cry [for them,] asking what becomes of the way of the blind ones.
(dṛṣṭvā duḥśīlasatvāṃś ca icchālobhapratiṣṭhitān |
aśrupātaṃ kariṣyāmo gatiḥ kāndhasya bhāvitā ||)

ŚikṣMS: dṛṣṭvā duśśīlasatvāṃś ca | icchālobhapratiṣṭhitān* | aśrupātaṃ kariṣyāmo gatiḥ kāndhasya bhāvitā || (28b)
ŚikṣTib: sems can rñed daṅ ’dod gnas pa || tshul khrims ’chal pa mthoṅ nas su || de yi ’gro ba cir ’gyur źes || mchi ma’aṅ rab tu dbyuṅ bar bgyi ||ŚikṣChi: 若見毀戒人。貪著於利養。我當憐愍心。方便令棄捨。 215 Immediately after seeing the transgressor of the true dharma, even from afar, we will show friendliness to him that he show not anger towards us.
(sahasaiva ca taṃ dṛṣṭvā saddharmapratibādhakam |
dūrato maitram eṣyāmo mā no ruṣyeta eva hi ||)

ŚikṣMS: sahasaiva ca taṃ dṛṣṭvā | saddharmapratibādhakam* | dūrato maitrameṣyāmo | mā no ruṣyeta eva hi ||
ŚikṣTib: sems can rñed daṅ ’dod gnas pa || tshul khrims ’chal pa mthoṅ nas su || de yi ’gro ba cir ’gyur źes || mchi ma’aṅ rab tu dbyuṅ bar bgyi ||
ŚikṣChi: 若見惡心者。毀謗於正法。我以慈忍心。正見令歡喜。 216 Being restrained in word and deed, we will protect them as much as possible, and never reproach them for being established in a particular sinful activity.
(rakṣiṣyāmo yathāśaktayā vācākarmasu saṃvṛtāḥ |
sahasainān na vakṣyāmaḥ svapāpe 'smin pratiṣṭhitān ||)

ŚikṣMS: rakṣiṣyāmo yathāśaktayā | vācākarmasu saṃvṛtāḥ | sahasainān na vakṣyāmaḥ | svapāpe ’smin pratiṣṭhitān* ||
ŚikṣTib: rab tu bsṅams nas ṅag gi las || ñams kyis ci nus bsruṅ bar bgyi || sdig pa la ni rab gnas pa || de la glo bur gtam mi bgyi ||
ŚikṣChi: 如力護彼人。善成於語業。或復不與言。彼當自安住。 217 With gifts and kind treatment, we will bring them to maturity, and afterwards exhort them so that they can truly [enter into] the sphere of no wickedness.
(dānais tathāpi satkāraiḥ paripācyeha tān narān |
paścaināṃś codayiṣyāmo bhūtam āpāpagocarān ||)

ŚikṣMS: dānaistathāpi sa(2)tkāraiḥ | paripācyeha tān narān* | paścaināṃś codayiṣyāmo bhūtam āpāyagocarān* ||
ŚikṣTib: nor sbyin de bźin bsti staṅ gis || mi rnams yoṅs su smin bgyis nas || yaṅ dag sdig med spyod yul gyi || slad kyis de dag bskul bar bgyi ||
ŚikṣChi: 後以四攝事。成熟如是人。於罪惡行中。教導令開悟。 218 Giving up the society of householders, with small properties and few duties, dwelling in wilderness or forest, we will become like deers.
(gṛhisaṃbhavasaṃtyaktāḥ prāntāraṇyasugocarāḥ |
mṛgabhūtā bhaviṣyāmo alpārthā alpakṛtyakāḥ ||)

ŚikṣMS: gṛhisaṃbhavasaṃtyaktāḥ prāntāraṇyasugocarāḥ | mṛgabhūtā bhaviṣyāmo alpārthā alpakṛtyakāḥ || pe ||
ŚikṣTib: khyim daṅ sten pa kun spaṅs te || don ñuṅ ba daṅ bgyid ñuṅ ba || bas mtha’ dgon pa’i spyod yul la || ri dags bźin du ’gyur ba bgyi || de bźin du sbyar te ||
ŚikṣChi: 或能捨憒閙。寂住善境界。如自在鹿王。少欲及知足。乃至偈云。 219 Taking pleasure in the [fourfold] sources of holiness (āryavaṃśa), living by the morality of ascetic practices (dhūta), being endowed with knowledge (jñāna) and concentration (samādhi), we will never be idle. 220 Being disciplined, pacified and liberated, having entered into the village, we will teach the dharma for heretics¹⁴ .
(dāntāḥ śāntāś ca muktāś ca grāme 'smin navatīrya ca |
deśayiṣyāmahe dharmaṃ satvā ye dharmatīrthikāḥ ||)

ŚikṣMS: dāntāḥ (3) śāntāś ca muktāś ca grāme ’sminn avatīrya ca | deśayiṣyāmahe dharmaṃ satvā ye dharmatārthikāḥ¹⁵ ||
ŚikṣTib: ṅul ba daṅ ni źi ba daṅ || grol nas groṅ du źugs nas kyaṅ || sems can gaṅ dag chos tshol ba || de la bdag cag chos bstan to ||
若入於聚落。調柔心正直。諸有求法者。爲説深妙法。 221 Even though we are very far away, we will go to quench the desire for the dharma. Having obtained pleasure and joy of the dharma, we will work for the benefit of living beings.
(sudūram api yāsyāmo dharmakāmān niśamya ca |
dharmārāmaratiprāptā arthaṃ kartāsma¹⁶ dehinām ||)

ŚikṣMS: sudūram api yāsyāmo dharmakāmān niśamya ca | dharmārāmaratiprāptā arthaṃ karttāsma dehinām* ||
ŚikṣTib: chos ’doṅ par ni rtogs nas su || shin tu riṅ du’aṅ mchi bar bgyi || chos la dga’ źiṅ mos rñed nas || lus can rnams kyi don kyaṅ bgyi ||
ŚikṣChi: 令遠住空閑。樂寂靜法欲。由斯善利中。而常獲法樂。 222 Despite seeing numerous errors of living beings directly, we will investigate ourselves, abiding in the gentleness of the dharma.
(saṃmukhaṃ tatra saṃdṛśya satvānāṃ skhalitaṃ pṛthu |
ātmaprekṣā bhaviṣyāmo dharmasauratyasṃsthitāḥ ||)

ŚikṣMS: saṃmukhan tatra (4) saṃdṛśya satvānāṃ skhalitaṃ pṛthu | ātmaprekṣā bhaviṣyāmo dharmasauratyasaṃsthitāḥ ||
ŚikṣTib: sems can rnams kyi ’khrul maṅ po || de dag mṅon du mthoṅ nas kyaṅ || chos daṅ des pa rab gnas nas || bdag la rab tu brtag par bgyi ||
ŚikṣChi: 若諸迷謬者。數數現其前。安住法樂中。應當自觀察。 223 Respected or not respected, we will become like the Mt. Sumeru, and unsullied by the world, we will become the leaders of the world.
(asatkṛtāḥ satkṛtā vā merukalpāḥ prabhūya ca |
anupaliptā lokena bheṣyāmo lokanāyakāḥ ||)

ŚikṣMS: asatkṛtāḥ satkṛtā vā merukalpāḥ prabhūya ca | anupaliptā lokena bheṣyāmo lokanāyakāḥ ||
ŚikṣTib: bsti staṅ bgyis daṅ ma bgyis pa || ri rab lta bur gyur nas su || ’jig rten gyis ni mi gos pa || ’jig rten ’dren par ’gyur bar bgyi ||
ŚikṣChi: 我爲導世師。不染世間法。而於毀讃中。若須彌不動。 224 When we hear the reproach of corrupted monks, we will take heed to our action lest their action bear its fruit.
(bhikṣūṇāṃ bhinnavṛttānāṃ parivādaṃ niśamya ca |
karmasvakā bhaviṣyāmo maiṣāṃ karma vipacyatām ||))

ŚikṣMS: bhi(5)kṣūṇāṃ bhinnavṛttānāṃ parivādaṃ niśamya ca | karmasvakā bhaviṣyāmo maiṣāṃ karma vipacyatām* ||
ŚikṣTib: dge sloṅ tshul las ñams rnams kyi || mi sñan pa dag rtogs nas kyaṅ || las ni bdag gir bya bar bgyi || de dag las ni smin ma ’gyur ||
ŚikṣChi: 破戒諸比丘。設來増毀謗。應自忍是事。愼勿加於彼。 225 They will employ killers and act within such way of behavior, but they will say “We do not do it at all.”
(vadhakān yojayiṣyanti dharmeṣv eṣu hi vartatām |
ete dharmā na cāsmākaṃ saṃvidyante kathaṃcana ||)

ŚikṣMS: vadhakān* yojayiṣyanti | dharmeṣv eṣu hi vartatāṃ* | ete dharmā na cāsmākaṃ saṃvidyante kathañcana ||
ŚikṣTib: chos rnams la ni gnas pa la || deṅ la de ’dra’i chos rnams ni || ji lta bur yaṅ yod med ces || gshed ma dag kyaṅ ’gyed par ’gyur ||
ŚikṣChi: 又此諸法中。我説無所有。於斯正法行。不生寃報想。 226 “We are ascetics [only in name],¹⁷ but do not have the qualities of ascetics.” Hearing the true accusation, they will reject this sūtra.
(asmākaṃ śramaṇānāṃ hi na ca śrāmaṇakā guṇāḥ |
bhūtāṃ codana saṃśrutya idaṃ sūtraṃ pratikṣipan ||)

ŚikṣMS: asmā(6)kaṃ śramaṇānāṃ hi | na ca śrāmaṇakā guṇāḥ | bhūtāṃ codana saṃśrutya | idaṃ sūtraṃ pratikṣipan* ||
ŚikṣTib: bdag cag miṅ gi dge sbyoṅ ste || dge sbyoṅ yon tan med do źes || yaṅ dag bskul ba thos pa daṅ || mdo sde ’di ni spoṅ bar ’gyur ||
ŚikṣChi: 假我沙門相。實無沙門徳。聞此嗢陀南。於經亦毀謗。 227 Just as a mirror would never bring pleasure to those who had their noses and ears sliced off, so, having heard the true accusation, they will reject the true dharma.
(saṃcchinnakarṇanāsānām ādarśaiṣāṃ kutaḥ priyaḥ |
codanāṃ bhūtataḥ śrutvā saddharmaṃ te kṣipanti tam ||)

ŚikṣMS: saṃcchinnakarṇanāsānāṃ | ādarśaiṣāṃ kutaḥ priyaḥ | codanāṃ bhūtataḥ śrutvā saddharman te kṣipanti tam* ||
ŚikṣTib: sna daṅ rna chad de dag ni || me loṅ dga’ bar mi ’gyur ltar || yaṅ dag bskul ba thos pa daṅ || de dag dam chos spoṅ bar ’gyur ||
ŚikṣChi: 或截於耳鼻。及不喜樂見。聞此嗢陀南。正法悉誹謗。 228 There will be monks who receive the true dharma and behave accordingly, but no one will listen to their dharmas.
(ye bhikṣavo bhaviṣyanti saddharmapratigrāhakāḥ |
ceṣṭiṣyante tathā teṣāṃ mā kaścid dharm’ imaṃ śṛṇīta¹⁸ ||)

ŚikṣMS: ye (7) bhikṣavo bhaviṣyanti saddharmapratigrāhakāḥ | ceṣṭiṣyante tathā teṣāṃ mā kaściddharmam imaṃ śruṇīta ||
ŚikṣTib: dge sloṅ gaṅ dag dam pa’i chos || rab tu ’dzin pa ’byuṅ ’gyur ba || de dag de bźin tshul ’chos te || gaṅ yaṅ chos ’di mi ñan to ||
ŚikṣChi: 未來諸比丘。護持正法者。爲其作留難。不令聞是法。 229 They will deceive kings and a great number of people will be split, even then living beings will listen to the dharma by the presence of the buddha.
(rājāno grāhayiṣyanti bhetsyanti ca mahājanāḥ |
buddhādhiṣṭhānataḥ satvā dharmaṃ śroṣyant’ imaṃ¹⁹ tadā ||)

ŚikṣMS: rājāno grāhayiṣyanti bhetsyanti ca mahājanaṃ* | buddhādhiṣṭhānataḥ satvā dharmaṃ śroṣyant imaṃ tadā ||
ŚikṣTib: rgyal po rnams kyaṅ bslu bar bgyid || skye bo chen po ’byed ’gyur yaṅ || saṅs rgyas kyis ni byin brlabs kyis || sems can de dag chos ñan ’gyur ||
ŚikṣChi: 或爲王所執。謫罰於大衆。我願承佛威。普皆聞是法。 230 At that evil time, for the benefit²⁰ of living beings, giving up our bodies and lives, we will uphold the true dharma.
(tasmin kāle vayaṃ kaṣṭe tyaktvā kāyaṃ sajīvitam |
saddharmaṃ dhārayiṣyāma satvānāṃ hitakāraṇāt ||)

ŚikṣMS: tasmin kāle vayaṃ (29a) kaṣṭe tyaktvā kāyaṃ sajīvitaṃ* | saddharman dhārayiṣyāmaḥ | satvānāṃ hitakāraṇāt iti ||
ŚikṣTib: dus ṅan de tshe bdag cag rnams || sems can dag la phan slad du || lus daṅ srog kyaṅ rab btaṅ ste || dam pa’i chos ni gzuṅ bar bgyi || źes brjod pa yin no ||
ŚikṣChi: 當來惡世時。寧喪於身命。護持正法故。作衆生利益。 231 May the Protector acknowledge our resolution to be firm in realization at the time of destruction. This is not mere words. 232 O King of the dharma (dharmarāja), the Light-maker (prabhākara), when this true dharma will be grasped, how much accumulation of merits (puṇyasaṃbhāra) will be there?

12. Bendall read kṣomaṇe, but kṣobhaṇe in mss (28b: 6). 13. Alternatively ‘endless’ as shown in D, but I followed Ta1Ta2. 14. alternatively, ‘living beings who are strive for it’ for satvā ye dharmatīrthikāḥ. But tīrthika is usually used with negative image in the Buddhist context, and 惡行 in T.397 also indicates their errorneous behavior. 15. -tārthikāḥ is is a scribal error for tīrthikāḥ 16. According to Bendall (1902: 46, n.3), it is apparently an irregular form (metri gratia) for -s mo. 17. No equivalent for miṅ in San, and it seems a misreading of śramaṇānāṃ. 18. Bendall suggested kaścid dharmam imaṃ śṛṇot (47: n.3). 19. Bendall read śroṣyant’ imaṃ, with elision as in Pāli (47: n.4). 20. Translation of hita (phan) as shown in F1F2Ta2ŚikṣD, not in D.

世尊滅後　我等能忍
捨身壽命　爲護正法捨利名譽　離諸貪著
願護正法　爲佛智故罵詈呵責　及譏刺語
護正法故　當忍受之輕賤毀弄　唱説惡名
當以慈忍　爲護此經來世比丘　計著諸有
與魔爲黨　誹謗正法毀禁行惡　樂著俗累
爲利所覆　不樂正法恃翫俗典　憍慢放逸
高歎己利　蔑正行者常捨閑靜　樂處憒閙
習世文辭　計著吾我不營教化　不業智慧
捨離坐禪　不親三寶無有智慧　群黨求利
動與結倶　樂受他供他慈心施　惜猶己有
數往到彼　説諸世事田宅居業　及販賣事
勤求息利　猶言沙門驁慢著有　依邪嶮見
聞性空法　當大驚怖言後長遠　但求現報
當虚妄説　非法言法如是大災　弊惡比丘
魔及魔子　復當佐助經文是一　説義各異
各是己論　愚者當爾諸深妙經　能與解脱
當擁遏之　及説淺事我勝汝劣　由勝得果
於佛法中　當如是競如是競時　衆生數壞
爲非法王　之所惱逼於是末世　壞甚可畏
我持正法　救世所説我常慈心　不捨法律
生正大悲　爲世作護毀禁作惡　不住正法
墜墮何道　我常憂愍見故作惡　謗毀正者
我終不共　與爲親黨常任我力　善護口過
見無用人　不説其短我住聖種　頭陀護戒
處定習慧　常勤修行離世憒閙　樂處閑靜
無著如鹿　善調知足若至聚落　攝根少語
見説法者　共論正法愛語利益　以化衆生
又與説法　令斷惡行我爲正法　極遠當往
爲彼説法　利益衆故若見凡愚　有缺失者
但當自護　住法行忍毀辱恭敬　當如須彌
不染世法　爲世導師毀禁比丘　若來呵責
自省己行　將是業報當爲是等　嫉惡衆生
先意善言　現爲恭敬彼即生念　我亦沙門
成就是徳　無若干惡諸毀禁等　如失志人
聞是經憂　如劓照鏡其作方便　不欲聞之
復教餘人　言非正法又教國王　壞臣民心
誹謗正法　言非佛説我等於時　以佛力故
爲持正法　不惜身命世尊知我　言無有二
當堅護持　住是正法作誠實語　如説而行
悦可諸佛　乃成菩提

如來滅度後　我等悉皆能
不惜於身命　護持佛正法捨一切名利　及離諸眷屬
不捨此正法　爲證佛智故毀呰及罵辱　麁言不善語
由護正法故　如此皆能忍輕賤及掉弄　誹謗不稱讃
如此悉皆忍　爲持此經故當來諸苾芻　往相希名利
爲魔之伴黨　於法爲障礙毀戒破法者　親近於俗人
貪著供養故　不專求正法好習於外道　無知懷憍慢
自讃歎己身　惱亂寂靜者棄捨阿蘭若　常樂無利言
好習惡呪術　計著於身見或樂知僧事　與僧作留難
捨離於禪誦　交雜諸世務常求於利養　不樂戒多聞
雖行於布施　心恒懷雜染計種種我相　但念於乞食
樂往白衣家　論説世俗事田農諸俗務　貿易并販賣
好作如是事　自稱是沙門堅執於諸有　計著種種見
聞説眞空法　怖畏如深嶮不信有業果　言無後世報
但作虚誑語　非法言是法惡世中苾芻　自在力如王
於此末法時　我能持正法於諸修多羅　不求亦不讀
各自師己見　執異互相非所有深經典　與解脱相應
於如是正法　心皆不樂説
及樂世俗論　稱揚爲希有
如斯惡人輩　不久滅正法微妙甚深經　文義倶善巧
於彼惡世時　悉皆被滅壞非法無道王　人庶皆流竄
於如是惡世　無不懷恐怖我等悉皆能　處如是末世
護持佛所説　無上之正法以慈於有情　設破於正法
亦起悲愍心　由持此經故若見持戒人　起於貪愛心
我以憐念故　方便令棄捨若見惡心者　謗毀於正法
爲之起慈悲　令見我歡喜隨力護彼人　不加麁惡語
亦不與之言　彼當自安住復以四攝行　成熟彼等人
又令生警覺　省悟虚妄過我當捨憒閙　住於阿蘭若
不親近俗務　猶如鹿自在少求及知足　修行四聖種
住戒及頭陀　具禪定智慧我當無間修　調柔靜解脱
若入於聚落　爲説微妙法若有求法者　令遠住空閑
寂嘿自修持　常安於法樂若有於現前　作諸過失者
我爲利衆生　當自觀身行住法常寂靜　於敬與不敬
安住如須彌　不染世間法我當爲導師　苾芻毀戒者
來加以惡言　觀是自受業亦不起報心　於他無害想
常住於正法　此非我應作我是於沙門　彼無沙門行
聞我正教誨　則謗修多羅或斷於耳鼻　亦不樂見我
若聞實警覺　則謗於正法當來諸苾蒭　受持正法者
爲其作留難　不令聞正法於王離間語　破壞於大衆
我等承佛力　皆今得聞法當彼惡世時　寧捨於身命
爲持正法故　作衆生利益先知他意樂　後方共語言
當來大怖時　住是眞實行我問世間眼　法王光明尊
由持此經典　爲得幾所福

bcom ldan rkaṅ gñis dam pa ni || mya ṅan ’das slad bdag cag³⁵ rnams ||
lus daṅ srog tu bcas btaṅ³⁶ ste || dam pa’i chos (4) ni gzuṅ³⁷ bar³⁸ spro || rñed daṅ bkur sti spaṅs nas³⁹ su || sten⁴⁰ pa kun kyaṅ rab⁴¹ spaṅs te ||
saṅs rgyas ye śes bstan pa yi⁴² || chos ’di rjes⁴³ su mi⁴⁴ gtaṅ⁴⁵ ṅo || dam pa’i chos ni⁴⁶ gzuṅ⁴⁷ slad du || gśe daṅ mi⁴⁸ sñan⁴⁹ mchi⁵⁰ ba⁵¹ daṅ ||
ṅan du⁵² smra ba’i tshig rnams kyaṅ || bzod pa⁵³ de dag (5) daṅ du blaṅs⁵⁴ ||⁵⁵ tshul ’di rab tu bzuṅ⁵⁶ nas su || co⁵⁷ ’dri ba daṅ sdigs⁵⁸ pa daṅ ||⁵⁹
mi⁶⁰ bsṅags⁶¹ pa daṅ mi sñan⁶² pa || de dag thams cad bzod par bgyid⁶³ || dmigs⁶⁴ pa dag la rab⁶⁵ gnas pa || bdud kyi pho ña bdud kyi phyogs⁶⁶ ||
dam pa’i chos⁶⁷ la skur⁶⁸ ’debs ba’i⁶⁹ || dge (6) sloṅ dag ni ’byuṅ bar ’gyur || tshul khrims ’chal⁷⁰ pa⁷¹ sdig chos can || khyim pa daṅ⁷² ni bsten⁷³ ciṅ gnas ||
bkur sti dag⁷⁴ daṅ rñed⁷⁵ la brkam⁷⁶ || chos ’di tshol ba⁷⁷ mi⁷⁸ bgyid do || ’jig rten rgyaṅ⁷⁹ phan rnams daṅ ’dre⁸⁰ || bdag la rab tu stod⁸¹ bgyid ciṅ ||
rab tu des pa rnams (7) la smod⁸² || mi⁸³ mkhas ṅa rgyal can dag ’byuṅ ||⁸⁴ dgon pa’i⁸⁵ gnas ni spaṅs nas su || rtag⁸⁶ tu ’du ’dzi rnams la dga’ || ’jig⁸⁷ rten gsaṅ tshig rnams la brtson || ’jig tshogs la ni rab tu gnas || mi⁸⁸ mkhas pa dag dge ’dun las ||⁸⁹ źal ta byed la⁹⁰ rtag tu brtson ||
(323a1) bsam gtan bsam gtan byed spaṅs te || dkon mchog gsum daṅ ’dra⁹¹ mi⁹² bgyid || thos daṅ khrims⁹³ kyis ma lags kyis⁹⁴ || tshogs kyi⁹⁵ naṅ na⁹⁶ rñed⁹⁷ pa⁹⁸ tshol ||
sbyin pa dag⁹⁹ la phyir phyir¹⁰⁰ brtson ||¹⁰¹ rtog pa bcas¹⁰² śiṅ mya ṅan bcas ||¹⁰³ ṅa yir¹⁰⁴ ’du śes bzuṅ (2) nas su || mdza’¹⁰⁵ daṅ sloṅ ster khyim¹⁰⁶ la dga’ ||
de dag der ni rab ’jug ciṅ || ’jig rten pa yi¹⁰⁷ gtam¹⁰⁸ rnams¹⁰⁹ bgyid || źiṅ gi¹¹⁰ don daṅ khyim gyi don || de dag ño tshoṅ bgyid la gnas ||
thoṅ gsol¹¹¹ śal ba¹¹² rnams¹¹³ ldan yaṅ¹¹⁴ || bdag cag¹¹⁵ dge sbyoṅ yin źes ’dzer¹¹⁶ || (3) dmigs¹¹⁷ pa yis ni rab tu bgyid || lta ba tha dad kun du¹¹⁸ gnas ||
stoṅ pa ñid kyi chos thos nas¹¹⁹ || de dag g-yaṅ sa bźin du ’gyur ||¹²⁰ ’jig¹²¹ rten pha rol¹²² mi¹²³ spyod¹²⁴ ciṅ || las kyi rnam par smin¹²⁵ pa ’dor ||
brdzun¹²⁶ du¹²⁷ smra daṅ rab tu ldan || chos ma lags la chos su ’dzin¹²⁸ || dge (4) sbyoṅ¹²⁹ rgyal po rab ’khrug¹³⁰ ciṅ || de ltar rab tu ma ruṅs pa ||
rnam par ’jig tshe sems can phyir || bdag cag¹³¹ dam chos gzuṅ bar bgyi ||¹³² mdo sde rnams kyaṅ phan tshun du || ’thun par spyod¹³³ par mi¹³⁴ byed¹³⁵ de ||
raṅ raṅ gi ni smra rnams la ||¹³⁶ de dag rtag tu mos par bgyid¹³⁷ || (5) mdo¹³⁸ sde gaṅ dag rab zab ciṅ || rnam grol ’bras bur ldan pa rnams ||
rab tu ’dzin¹³⁹ par mi¹⁴⁰ bgyid de || de dag sna tshogs gtam¹⁴¹ rnams bgyid ||¹⁴² ’di ’dra ba yi¹⁴³ dus ’di na¹⁴⁴ || don bcas tshig ’brur¹⁴⁵ ldan pa yi¹⁴⁶ ||¹⁴⁷
legs par gsuṅs pa’i chos rnams ni || rab tu¹⁴⁸ rnam par (6) ’jig par ’gyur ||¹⁴⁹ de yi¹⁵⁰ tshe na sems can yaṅ || rab tu rnam par ’jig par ’gyur¹⁵¹ ||
rgyal po’i¹⁵² las kyis bsdigs pa¹⁵³ na || ’jigs śiṅ skrag¹⁵⁴ nas ’bros par ’gyur ||¹⁵⁵ ’jig dus rab tu mi¹⁵⁶ zad mi¹⁵⁷ pa || sdig pa’i dus ni ’di¹⁵⁸ ’dra tshe¹⁵⁹ ||
saṅs rgyas kyis ni (7) gaṅ bśad pa || chos ’di bdag¹⁶⁰ cag¹⁶¹ gzuṅ bar bgyi ||[(cn :: Ta2) |||] tshul ’di rab tu bzuṅ nas su || gaṅ dag chos la mi¹⁶² gnas pa’i ||
sems can rnams la byams par bgyi || de dag la ni sñiṅ rje’aṅ bgyi ||¹⁶³ sems can rñed¹⁶⁴ daṅ ’dod¹⁶⁵ gnas pa || tshul khrims ’chal¹⁶⁶ (323b1) pa¹⁶⁷ mthoṅ nas su || de yi¹⁶⁸ ’gro ba cir¹⁶⁹ ’gyur źes || mchi ma’aṅ¹⁷⁰ rab tu dbyuṅ¹⁷¹ bar bgyi ||¹⁷² dam pa’i chos la skur¹⁷³ ’debs pa || de dag ’phral du¹⁷⁴ mthoṅ na yaṅ ||
de dag gśe¹⁷⁵ bar mi¹⁷⁶ ’gyur par¹⁷⁷ || riṅ nas byams pa btsal bar bgyi ||¹⁷⁸ rab tu bsdams¹⁷⁹ nas¹⁸⁰ ṅag gi las || ñams (2) kyis ci nus bsruṅ¹⁸¹ bar bgyi ||
sdig pa la ni rab gnas pa || de la glo¹⁸² bur gtam mi¹⁸³ bgyi ||¹⁸⁴ nor sbyin de bźin bsti¹⁸⁵ staṅ gis || mi¹⁸⁶ rnams yoṅs su smin¹⁸⁷ bgyis¹⁸⁸ nas ||¹⁸⁹
yaṅ dag sdig med¹⁹⁰ spyod yul gyis¹⁹¹ || slad kyis¹⁹² de dag bskul bar bgyi ||¹⁹³ khyim daṅ sten¹⁹⁴ pa kun spaṅs (3) te¹⁹⁵ || don ñuṅ ba daṅ¹⁹⁶ bgyid ñuṅ ba ||
bas mtha’ dgon pa’i spyod yul ba¹⁹⁷ || ri dags bźin du ’gyur bar¹⁹⁸ bgyi¹⁹⁹ ||²⁰⁰ ’phags pa’i rigs la dga’ ba daṅ || sbyaṅs pa’i tshul khrims gnas pa daṅ ||
mñam²⁰¹ bźag śes rab ldan pa daṅ || g-yel²⁰² ba²⁰³ ma²⁰⁴ mchis ’gyur²⁰⁵ bar bgyi ||²⁰⁶ (4) dul ba daṅ ni źi ba daṅ || grol bas²⁰⁷ groṅ²⁰⁸ du źugs nas kyaṅ || sems can gaṅ²⁰⁹ dag²¹⁰ chos²¹¹ tshol ba ||
de la²¹² bdag cag chos bstan²¹³ to ||²¹⁴ chos ’dod par ni rtogs nas su || śin tu riṅ du’aṅ mchi bar²¹⁵ bgyi ||
chos la dga’ źiṅ mos rñed nas || sems²¹⁶ can rnams (5) kyi don yaṅ²¹⁷ bgyi ||²¹⁸ sems can rnams kyi ’khrul maṅ po || de dag mṅon par²¹⁹ mthoṅ nas²²⁰ kyaṅ ||
chos daṅ ṅes par²²¹ rab gnas nas || bdag la rab tu brtag²²² par bgyi ||²²³ bsti²²⁴ staṅ²²⁵ bgyis daṅ ma bgyis la²²⁶ || ri rab lta bur gyur²²⁷ nas su ||
’jig rten gyis ni mi²²⁸ gos (6) pa ||²²⁹ ’jig rten ’dren²³⁰ par ’gyur bar bgyid²³¹ ||²³² dge sloṅ tshul las²³³ ñams rnams²³⁴ kyi || mi²³⁵ sñan²³⁶ pa dag rtogs nas kyaṅ ||
las ni bdag gir bya bar bgyi²³⁷ || de dag las²³⁸ ni smin²³⁹ ma ’gyur ||²⁴⁰ chos rnams la ni²⁴¹ gnas pa la || ṅed la de ’dra’i²⁴² chos rnams ni ||
ji lta (7) bur yaṅ yod²⁴³ med²⁴⁴ ces || gśed²⁴⁵ ma dag kyaṅ ’gyod²⁴⁶ par ’gyur ||²⁴⁷ bdag cag miṅ²⁴⁸ gi dge sbyoṅ ste || dge sbyoṅ yon tan med²⁴⁹ do źes ||
yaṅ dag bskul ba thos pa daṅ || mdo sde ’di ni²⁵⁰ spoṅ²⁵¹ bar ’gyur ||²⁵² sna daṅ rna chad de dag ni²⁵³ || me loṅ dga’ bar mi ’gyur ltar²⁵⁴ ||
yaṅ (324a1) dag bskul ba thos²⁵⁵ pa daṅ || de dag dam chos spoṅ²⁵⁶ bar ’gyur ||²⁵⁷ dge sloṅ gaṅ dag dam pa’i chos ||²⁵⁸ rab tu ’dzin²⁵⁹ par²⁶⁰ ’byuṅ ’gyur te²⁶¹ ||
de dag bźin du²⁶² tshul ’chos kyaṅ²⁶³ || gaṅ yaṅ chos ’di mi²⁶⁴ ñan²⁶⁵ to ||²⁶⁶ rgyal po rnams kyaṅ slu²⁶⁷ bar bgyid || skye bo chen²⁶⁸ (2) po ’byed²⁶⁹ ’gyur yaṅ ||
saṅs rgyas kyi²⁷⁰ ni²⁷¹ byin rlabs²⁷² kyis || sems can de rtag²⁷³ chos ñan ’gyur ||²⁷⁴ dus ṅan de tshe bdag cag rnams || sems can dag la sman²⁷⁵ slad du ||
lus daṅ srog kyaṅ rab btaṅ²⁷⁶ ste²⁷⁷ || dam pa’i chos ni gzuṅ bar bgyi ||²⁷⁸ ’jig pa²⁷⁹ chen²⁸⁰ po’i²⁸¹ dus de (3) na²⁸² || tshig tsam du ni²⁸³ ma lags kyi ||
sgrub pa²⁸⁴ sñiṅ por bgyid par yaṅ || mgon pos bdag cag²⁸⁵ bsam pa mkhyen ||²⁸⁶ dam²⁸⁷ chos ’di²⁸⁸ ni yoṅs bzuṅ na²⁸⁹ || bsod nams tshogs ni ji²⁹⁰ tsam mchis ||
chos kyi rgyal po ’od mdzad pa || ’jig rten snaṅ bar mdzad la źu ||²⁹¹

35. Ta1 gcag 36. F2 gtaṅ 37. F2 bzuṅ 38. F1 ‹bar› added in margin 39. F1 na 40. Ta1 stend 41. F1 ins. tu 42. F1F2 bstan pa’i; Ta1 bstand pa yi; ŚikṣD ston byed pa’i for bstan pa yi 43. ŚikṣD yoṅs 44. Ta1 myi 45. F1ŚikṣD gtoṅ; F2 ‹g›toṅ 46. F1 na 47. F1F2 ’di 48. Ta1 myi 49. Ta1 sñend 50. F1F2 mi mchi; Ta1 mcha’i; ŚikṣD ’che 51. F2 na 52. Ta1 ṅand tu for ṅan du 53. F1FTa1ŚikṣD pas 54. F1Ta1ŚikṣD blaṅ 55. F1 om. 56. F2 bzuṅs 57. F1 cho 58. Ta1ŚikṣD bsdigs 59. F2 om. this pāda 60. Ta1 myi 61. F1 sṅags 62. F1 ma sñin F1; Ta1 myi sñand for mi sñan 63. F1F2Ta1ŚikṣD bgyi 64. Ta1 dmyigs 65. F1 ins. tu 66. F1 tshogs 67. F2 cho 68. Ta1 skurd 69. F2Ta1 pa’i 70. F1 ’tshal; Ta1 ’chald 71. Ta1 pa’i 72. Ta1 dag 73. F1F2 sten; Ta1 bstend 74. Ta1 ins. la 75. Ta1 rñhed 76. F1 rkam; F2 rgam 77. F1F2 ’tshol bar; Ta1 tshol bar for tshol ba 78. Ta1 myi 79. F1 rkyaṅ 80. F1 ’dren 81. F1 ston 82. F2 smos 83. Ta1 myi 84. F1 om. 85. F1 om. 86. F2 kun 87. F2 ’jigs 88. Ta1 myi 89. F1 om. 90. F1F2 pa 91. F1 ‹’›dri; F2 ’dri; Ta1 ’dre 92. Ta1 myi 93. F1 tshul khrims for khrims 94. F1Ta1 kyi 95. F2 om. 96. F1F2Ta1 nas 97. Ta1 rñhed 98. F1F2 la 99. F1 bdag 100. F1 phyin; F2Ta1 sbyin 101. F1 om. 102. F1F2 bcaṅs 103. F1 om. 104. F2 na’i 105. Ta1 mdzad 106. F2 khyims 107. F1F2Ta1 pa’i 108. F2 gtams 109. F2 om. 110. F2 gis 111. F1 śol; F2 ‹g›śol; Ta1 gśol 112. F2 pa 113. Ta1 ins. daṅ 114. F1F2 źiṅ; Ta1 om. 115. Ta1 gcag 116. Ta1 ’dzerd 117. Ta1 dmyigs 118. F1 tu 119. Ta1Ta2 na 120. Ta2 ||| 121. F1 ’ji 122. Ta1Ta2 rold 123. Ta1Ta2 myi 124. F1Ta1 dpyod 125. Ta1Ta2 smyind 126. F1F2 rjun 127. Ta1 tu 128. Ta1Ta2 ‹’dzind› damaged by fire 129. F1F2Ta1ŚikṣD sloṅ 130. Ta2 the part corresponding to dge sbyoṅ rgyal po rab ’khrug is damaged, probably by fire. 131. Ta1 gcag 132. Ta2 ||| 133. F1F2Ta2 dpyod 134. Ta1Ta2 myi 135. F1Ta1Ta2 bgyid 136. F1 | 137. Ta2 the part corresponding to par bgyid is damaged, probably by fire. 138. Ta1 mdo’; Ta2 damaged probably by fire 139. Ta1 ’dzind 140. Ta1Ta2 myi 141. F1 gtan 142. Ta2 ||| 143. F1F2Ta1 ba’i 144. F2 ni 145. F1F2Ta1 tshig ’bru; Ta2 yi ge for tshig ’brur 146. F1F2Ta1 pa’i 147. Ta2 | 148. Ta2 the part corresponding to rab tu is damaged, probably by fire 149. Ta2 ||| 150. F1F2Ta1Ta2 de’i 151. Ta1 par’ ’gyur (duplicates ’ by change of line) 152. Ta1 po 153. Ta1Ta2 pas 154. F1 sgrag 155. Ta2 ||| 156. Ta1Ta2 myi 157. Ta1Ta2 bzad for zad mi 158. Ta1 ‹’di› 159. F1 ba’i 160. F1 ‹b›dag 161. Ta1 gcag 162. Ta1Ta2 myi 163. Ta2 ||| 164. Ta1 rñhed 165. Ta2 ’do- damaged 166. F1 ’tshal; Ta1 ’chald 167. Ta2 ṅaṅ tshul ṅan can for tshul khrims ’chal 168. F1Ta1Ta2 de’i 169. F1 ciṅ; Ta1 ci 170. F1F2 ma’am 171. F1F2 byaṅ 172. Ta2 ||| 173. Ta1 skurd 174. F1Ta1Ta2 ’phral thug; F2 ’phral thugs for ’phral du 175. Ta1 gśe’ 176. Ta1Ta2 myi 177. ŚikṣD bas 178. Ta2 ||| 179. F1 bsnams 180. Ta1 na 181. F1F2 sruṅ 182. F1F2 blo 183. Ta1Ta2 myi 184. Ta2 ||| 185. F1F2Ta1Ta2 sti 186. Ta1Ta2 myi 187. F2 ins. par; Ta1 smind; Ta2 ‹smyind› 188. F1 bgyi; F2 bgyid 189. F1 om. 190. Ta1Ta2 myed 191. ŚikṣD gyi 192. F2 kyi 193. Ta2 ||| 194. Ta1 bstend 195. Ta2 ste 196. F1 ins. | 197. ŚikṣD la 198. ŚikṣD ba 199. F1 gyi 200. Ta2 ||| 201. Ta1 mñam’ 202. F2 yel; Ta2 gti 203. Ta2 mug 204. F2 om. 205. F1F2 bgyi 206. Ta2 ||| 207. ŚikṣD nas 208. F1 gol 209. F1F2 om. 210. F1 ins. ni 211. F1 ‹chos› 212. F2 damaged by fire 213. F2 ston; Ta1 bstand 214. Ta2 ||| 215. F2 om. 216. ŚikṣD lus 217. ŚikṣD kyaṅ 218. Ta2 ||| 219. Ta2ŚikṣD du 220. Ta2 damaged, possibly by fire 221. Ta2 la; ŚikṣD pa 222. F2 brtags 223. Ta2 ||| 224. F2Ta2 sti 225. F1 stiṅ 226. ŚikṣD pa 227. Ta2 gyurd 228. Ta2 myi 229. F2 om. this pāda 230. Ta2 ’drend 231. F2Ta2 bgyi 232. Ta2 ||| 233. Ta2 la- damaged by fire 234. F2 om. 235. Ta2 myi 236. Ta2 sñand 237. Ta2 raṅ gi las las ’gyur bar bgyi for las ni bdag gir bya bar bgyi 238. la F2 239. Ta2 smyind 240. Ta2 ||| 241. F2 mi 242. F1F2 ’dri 243. F2 yaṅ; Ta2 yoṅ 244. Ta2 myed 245. F2 bśed 246. Ta2 ’gyed 247. Ta2 ||| 248. F2 mig 249. Ta2 myed 250. F1 om.; Ta2 la 251. Ta2 smod 252. Ta2 ||| 253. Ta2 sna ba daṅ ni sna chad rnams for sna daṅ rna chad de dag ni 254. Ta2 mye loṅ bltas kyaṅ ci sdug ces for me loṅ dga’ bar mi ’gyur ltar 255. Ta2 the-(damaged probably by fire) 256. Ta2 smod; ŚikṣD spaṅ 257. Ta2 ||| 258. F1 om. 259. Ta2 ’dzind 260. F1F2Ta2ŚikṣD pa 261. ŚikṣD ba 262. ŚikṣD de bźin for bźin du 263. ŚikṣD te 264. Ta2 myi 265. Ta2 ñand 266. Ta2 ||| 267. ŚikṣD bslu 268. Ta2 chend 269. F1 byed 270. ŚikṣD kyis 271. F1 ‹ni› 272. ŚikṣD brlabs 273. F1F2ŚikṣD dag 274. Ta2 ||| 275. F1F2Ta2ŚikṣD phan 276. F1 gtaṅ 277. F2 te 278. Ta2 ||| 279. Ta2 ’ji- for ’jig pa, damaged by fire 280. Ta2 chend 281. F2 po 282. F1F2 ni 283. F2 ‹ni› 284. F1 sgru ba’i; Ta2 sgrub pa’i 285. F1 ‹cag› 286. Ta2 ||| 287. F1F2 ins. pa’i 288. F1 om. 289. F2 nas 290. F1F2 ci 291. Ta2 |||

At that time, the Lord said this to the bodhisatva Gaganagañja: “Even if, son of good family, every thirty thousand world-system in the east is broken into the atomic-sized raindrops or the atomic-sized particles, and in the same way every thirty thousand world-system in the south, west, north, above, below and ten directions is also broken into the atomic-sized particles, and even if the buddha-fields in east, as numerous as all the particles, are put into one single atomic-sized particle, and in the same way, even if one calculates every single particle in the east until it is exhausted, it would not be enough to equal with the number of the buddha-fields, and just like in the east, the buddha-fields in each of the ten directions are immeasurable. What do you think, son of good family (tat kiṃ manyase kulaputra), can you calculate the particles in the ten directions, each of them contains the buddha-fields of the ten directions in such a way? Can you understand its limit?” Gaganagañja replied: “O Lord, nobody can do that. But the tathāgata is an exception, who knows it by means of the unattached knowledge of the buddha (buddhāsaṅgajñāna).” The Lord said: “If, son of good family, in all such buddha-fields there is a place in which the particles are posited, if all the buddha-fields become a town after having been encircled by a wall, and if the town, from its subterranean mass of water up to its highest point, is filled with only mustard seeds without roughness, then, what do you think, son of good family, how many mustard seeds would be there?” Gaganagañja said: “O Lord, it is marvelous that such analogy was sought out by the tathāgata. Having heard this analogy, O Lord, those living beings with faith will come to be endowed with a most marvelous thing (āścaryādbhutadharma).” The Lord said: “Son of good family, how many hundreds of, how many thousands of, how many hundred thousands of, how many vivāhas of, or how many akṣobhyas of mustard seeds there are, or how many buddha-fields there are, how many hundreds of buddha-fields there are, how many thousands of buddha-fields there are, or how many hundred thousands of buddha-fields there are, all of them the tathāgata knows. Even though, son of good family, one who want to reach awakening fills so many buddha-fields with seven kinds of precious jewels (saptaratna) giving them as a gift for the sake of awakening, if anybody grasps the true dharma and is established in such dharma of good qualities, then he who grasps the true dharma of one tathāgata will generate a lot more merit. Even though one honours, reveres, worships, adores and respects the buddhas as numerous as mustards seeds, if anybody accepts the profound dharma (gambhīradharma), then he will generate a lot more merit. Even though one makes endless offerings as numerous as mustard seeds, if anybody makes the seven steps (saptapada), taking pleasure in and enduring the dharma without any hostility towards all beings (sarvasatvāpratihatacitta), he will generate a lot more merit. Even though one [accomplishes the works of] Indras, Brahmās, universal kings and bodhisatvas (śakrabrahmacakravartirājabodhisatva) as numerous as mustard seeds, if anybody, who knows that all conditioned things are impermanent and suffering (sarvaṃ saṃskṛtam anityaduḥkham), who understands that extinction is calm (śāntaṃ nirvāṇam), engenders the great compassion for all beings (satveṣu mahākaruṇotpadyate) and produces the thought of incomparable complete awakening for the sake of keeping the succession of the three jewels unbroken (triratnavaṃśasyānupacchedanārthaṃ), then he will generate a lot more merit.

. . . . . . . . . . . .

爾時世尊告大虚空藏菩薩及諸菩薩摩訶薩言。善男子譬如東方一世界析爲十三千大千世界。如是南西北方四維上下。各各析爲十三千大千世界。如是世界盡末爲塵。復以一塵爲一世界。若復有人於東方過爾所塵世界下於一塵。復更東行過爾所塵世界又下一塵。如是展轉盡爾所塵。於東方諸佛世界無有邊際。南西北方四維上下亦復如是。善男子於汝意云何。如是十方世界。所下微塵知其數不。不也世尊。如是微塵世界唯有如來以無礙智之所究了。非餘能知。佛言善男子是諸世界。若下微塵及不下處。盡諸世界以爲大城圍遶牆壁。上至有頂下窮水際。滿此城中著淨芥子。以一芥子爲一佛世界。善男子於意云何。是諸芥子世界寧爲多不。甚多世尊。佛言善男子。如是芥子及諸世界。我知其數知百知千。乃至知緊迦羅彌未羅阿閦婆等。若有善男子善女人求菩提故。以七寶滿爾所世界。施於爾所芥子數住功徳法。菩薩諸佛及恭敬供養若復有人聞此甚深微妙經典。能淨信忍所得福徳勝前福徳。若復有人以爾所芥子數行無遮施。或復有人得聞此經。於諸有情生無礙心住調柔忍。如七歩頃繋念思惟。所得福徳勝前福徳。若復有人修諸福業。成就爾所芥子數天主帝釋大梵天王轉輪聖王。或復有人受持此經。能知無常苦空無我涅槃寂靜。如是知已於諸有情生於大悲。爲不斷三寶種故。發無上正等菩提之心。如是福徳勝前福徳

(4) de’i tshe bcom ldan ’das kyis byaṅ chub sems dpa’ nam mkha’ mdzod la bka’ stsal pa | rigs kyi bu ’di lta ste dper na | śar phyogs kyi stoṅ sum cu’i ’jig rten gyi khams re re yaṅ rdul phra rab kyi char rdul phra rab kyi rdul du bśig la | de bźin du lho daṅ | nub daṅ | (5) byaṅ daṅ | steg daṅ | ’og daṅ | phyogs bcu kun du stoṅ sum cu’i ’jig rten gyi khams re re yaṅ rdul phra rab kyi rdul du bśig ste | de nas rdul phra rab de dag thams cad ji sñed par śar phyogs su saṅs rgyas kyi źiṅ de sñed ’das śiṅ rdul phra rab kyi rdul gcig bźag la | (6) tshul de lta bur śar phyogs su rdul phra rab de thams cad zad zad du bźag kyaṅ | śar phyogs kyi saṅs rgyas kyi źiṅ gi mthar thug pa gaṅ yaṅ med do || śar phyogs su ji lta ba de bźin du phyogs bcu kun gyi phyogs re rer yaṅ saṅs rgyas kyi źiṅ de sñed do || rigs kyi bu ’di ji (7) sñam du sems | phyogs bcu’i saṅs rgyas kyi źiṅ de dag gi rdul phra rab rnams tshul de lta bus phyogs bcur bźag pa las tshad dam mtha’ rtogs par nus sam | gsol pa | bcom ldan ’das de ni mi nus so || gźan du na de bźin gśegs pas saṅs rgyas kyi (324b1) ye śes chags pa mi mṅa’ bas mkhyen pa ni ma gtogs so || bcom ldan ’das kyis bka’ stsal pa | rigs kyi bu de ltar saṅs rgyas kyi źiṅ ji sñed pa de dag la sa gaṅ du rdul phra rab de dag bźag par gyur pa’i saṅs rgyas kyi źiṅ de dag thams cad groṅ khyer gcig tu gyur te (2) brtcig pas bskor nas ’og gi chu’i phuṅ po nas bzuṅ ste | srid pa’i rtse mo’i bar gyi groṅ khyer de dag yuṅs ’bru mi rtsub pa ’ba’ źig gis yoṅs su gaṅ bar gyur na | rigs kyi bu ’di ji sñam du sems | yuṅs ’bru de dag maṅ ṅam | gsol pa | bcom ldan ’das (3) de bźin gśegs pas ji ltar dpe ’di btsal ba ṅo mtshar to || bcom ldan ’das gaṅ dpe ’di thos nas dad par ’gyur ba’i sems can de dag kyaṅ ṅo mtshar rmad du byuṅ ba’i chos daṅ ldan par ’gyur ro || bcom ldan ’das kyis bka’ stsal pa | rigs kyi bu de bźin gśegs (4) pa ni yuṅs ’bru de dag brgya phrag ’di sñed cig ce’am | stoṅ phrag ’di sñed cig ce’am | brgya stoṅ phrag ’di sñed cig ce’am | dkrigs pa daṅ | gtams pa daṅ | khyad phyin daṅ | mi ’khrugs pa phrag ’di sñed cig ce’am | saṅs rgyas kyi źiṅ ’di sñed cig ce (5) ’am | saṅs rgyas kyi źiṅ brgya phrag ’di sñed cig ce’am | saṅs rgyas kyi źiṅ stoṅ phrag ’di sñed cig ce’am | saṅs rgyas kyi źiṅ brgya stoṅ phrag ’di sñed cig yod do || rigs kyi bu byaṅ chub ’dod pa la la źig gis saṅs rgyas kyi źiṅ de sñed (6) rin po che sna bdun gyis rab tu bkaṅ ste | sbyin pa byin pa bas ji ltar skyes bu dam pa dam pa’i chos yoṅs su ’dzin pa gaṅ yon tan gyi chos ’di lta bu la gnas pa de dag gis de bźin gśegs pa gcig gis dam pa’i chos yoṅs su bzuṅ na ’di de bas bsod nams ches (7) maṅ du skyed do || yuṅs ’bru ji sñed pa de sñed kyi saṅs rgyas bcom ldan ’das rnams la gaṅ la la źig gis bsti staṅ du byas | bla mar byas | ri mor byas te mchod pa byas gaṅ zab mo’i chos la bzod pa de ni de bas bsod nams ches maṅ du skyed do || yuṅs ’bru ji sñed pa (325a1) de sñed kyi gtan pa med pa’i mchod sbyin byin pa bas | gaṅ gźan źig sems can thams cad la khoṅ khro ba med pa’i sems kyis chos la rab tu dga’ źiṅ bzod pas gom pa bdun por na de bas de bsod nams ches maṅ du skyed do || yuṅs ’bru de dag ji sñed (2) ba de sñed du brgya byin daṅ | tshaṅs pa daṅ | ’khor los sgyur ba’i rgyal po daṅ | byaṅ chub sems dpa’ sñed pa bas gźan gaṅ gis ’dus byas thams cad mi rtag pa daṅ | sdug bsṅal bar rig ciṅ chos thams cad la bdag med par rig la | mya ṅan las ’das (3) pa źi bar rig nas | sems can rnams la sñiṅ rje chen po bskyed de | dkon mchog gsum gyi rigs rgyun mi ’chad pa’i phyir bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed na | de ni de bas ches bsod nams maṅ du skyed do ||

VII. Transmission

Cāturmahārāja

Then the bodhisatva Gaganagañja addressed himself to the Lord: “O Lord, please give the tathāgata’s blessing over this exposition of religion (dharmaparyāya) so that, in the latter time, in the latter age (paścimakāle paścimasamaye), it will be disseminated and practiced throughout the Jambūdvīpa.” The Lord said: “For that reason, son of good family, I will invoke the Four Great Kings (cāturmahārāja) so that they will come and strive to keep this exposition of religion for a long time (dharmaparyāyacirasthti) with detailed and analytical explanation (vistaravibhāganirdeśa). These are the words for invoking: tadyathā | dhudhure | dhidhire | dhvajavati | dhvajālaṃkāre | āvartani | śame śamavati | śāntimukhe | nigrahaparapakṣa | anuttara | uttaravigama | samapatha | pathaśuddhi | pathānugama | pathasandhi | prajñāmukhe | āryakule | bhūtarakṣa ame sacca mene sacca tama sacca tatama sacca | buddhapāda | dharmānusandhi | āryagaṇānugama | āryanirghātani | ruṣṭaprāsādani | īśvarapadalokacittikṛte | anurāgayantu | imān dharmasandhi | vibhajantu nirukte | nirdeśe pratirakṣantu | dharmadhāraṇī | Son of good family, these are the words for invoking the Four Great Kings.” Then the Four Great Kings, having become scared and fearful (bhayabhīṭa), approached the Lord, prostrated themselves at the Lord’s feet, and said this to the Lord: “O Lord, we, the Four Great Kings will protect, shield, guard (rakṣāvaraṇagupti) this exposition of religion (dharmaparyāya) so that it may last long and be beneficial. Wherever this exposition of religion is practiced, if there are devas, nāgas, yakśas, gandharvas, asuras, garuḍas or kiṃnaras (devanāgayakṣagandharvāsuragaruḍakinnara) who want the destruction of the dharma, we will subjugate them. Whosoever seek for the dharma, we will make them happy. We will offer hospitality to the congregation of the dharma-reciter (dharmabhāṇakaparṣanmaṇḍala), never forget the meaning of the words to be connected to the words (padānusaṃdhyasaṃpramoṣatā), give inspiration (pratibhāna), and increase recollection, intelligence, understanding and happiness (smṛtimatiprativedhamuditā). At these words, the Lord said this to the Four Great Kings: “Excellent, excellent, friends, you are my sons born of the dharma, and all of you demonstrate the effort to uphold my true dharma (saddharmaparigraha). With the outcome of the dharma (dharmaniṣyanda) all of you will be the masters of the world in this world, and after having transcended all the world, you will attain the final extinction (nirvāṇa) in the realm of noble extinction (āryanirvāṇadhātu).”

. . .. . . . . . . .

爾時大虚空藏菩薩白佛言。世尊唯願如來加持此經。後末法時於贍部洲廣令流布。是時佛告虚空藏菩薩言。善男子我以此法付四天王。所以者何由此四王護持世界故。令此法久住世間廣得流布。我今復以微妙眞言。加持四大天王。即説眞言曰怛儞也(二合)他度度他地梨持嚩(二合)惹跛底特嚩(二合)惹楞迦引阿引靺怛儞捨迷捨麼鉢底扇底(丁以反)目谿儞誐囉(二合)賀博乞叉(二合)哆阿奴娜囉鄥那囉尾誐摩三摩鉢地簸他輸地鉢他奴誐摩鉢他輸地鉢囉(二合)枳娘(二合)目谿阿哩也(二合)句梨　歩多　乞晒(二合)阿儞泥灑遮茗泥灑遮多引麼灑遮多怛簸灑遮沒馱簸那達摩奴散地阿哩也(二合)誐拏怒誐摩阿那哩也(二合)儞伽哆儞嚧瑟吒(二合)鉢囉(二合)娑娜寧咿濕嚩(二合)囉簸那魯迦失止(二合)怛唎(二合)訖哩(二合)多阿奴囉訖沙(二合)演都伊????引達摩散地(啼寢反)尼婆惹都儞魯訖鞮(二合)涅泥(上)世(引)鉢囉(二合)底路乞灑(二合)覩達摩馱哩尼爾時四大天王。由此眞言所加持故。心懷悚慄身毛皆竪。即往佛所頭面禮足白佛言。世尊我等四王護持此經。令未來久住於世。當我能攝持如是經典所流行處。有不樂法諸神天龍夜叉乾闥婆阿修羅迦樓羅無能障礙。若有樂法善神。即當令彼心得寂靜。若有法師於説法會。忘失文句能令憶持。獲得辯才増長慧解爾時世尊告四天王。善哉善哉汝等四王。皆是我子從法化生。由我勸汝守護正法功徳因縁得爲天王。當超世間速證圓寂爾時世尊。

de nas bcom ldan ’das la (4) byaṅ chub sems dpa’ nam mkha’ mdzod kyis ’di skad ces gsol to || bcom ldan ’das slad ma’i tshe slad ma’i dus na ci nas chos kyi rnam graṅs ’di ’dzam bu’i gliṅ du spyod ciṅ rgyas par yaṅ ’gyur bar de bźin gśegs pas chos kyi rnam graṅs ’di byin gyis brlab (5) tu gsol || bcom ldan ’das kyis bka’ stsal pa | rigs kyi bu de’i phyir rgyal po chen po bźi dgug pa’i tshig bśad par bya ste | dgug pa’i tshig de dag gis rgyal po chen po bźi ’oṅs nas | chos kyi rnam graṅs ’di yun riṅ du gnas par bya ba daṅ | rgya cher (6) rnam par dbye źiṅ rab tu bstan pa’i phyir brtson par ’gyur ro || These are the words for summoning: dhu dhu re²⁹² | dhi dhi re²⁹³ | dhwa dza ba ti | dhwa dza a laṃ ka ra²⁹⁴ | a ba dwa ni²⁹⁵ | śa me śa ma ba ti²⁹⁶ | śā nti mu khe²⁹⁷ | ni gra ha pa ra pa kśa²⁹⁸ | a no dha ra²⁹⁹ | u ttwa ri bi (7) ga ma³⁰⁰ | sa ma pā tha³⁰¹ | pā tha śu ddhi³⁰² | pā tha a nu ga ma³⁰³ | pā tha śandhi³⁰⁴ | pra dzñā mu khe³⁰⁵ | ārya ku le³⁰⁶ | bhū ta ra kśe a me sa tsa³⁰⁷ | me ne sa tsa | ta ma sa tsa | ta ta ma sa tsa | bu ddha pā da³⁰⁸ | dha rma a nu sandhi³⁰⁹ |³¹⁰ ārya ga na mu kham³¹¹ | ārya ni rgha ta ni³¹² | ru śta phra sā da ni³¹³ | ī śwā ra pa da lo ka (325b1) tsitti kri ta³¹⁴ | a nu tā ga a ntu³¹⁵ | i mandha rma sa ndhi | bi bha tsa ntu ni rukta³¹⁶ | ni rde śe pra ti ra kā ntu³¹⁷ |³¹⁸ dha rma dha ra ṇi | rigs kyi bu ’di dag ni rgyal po chen po bźi dgug pa’i tshig go || de nas rgyal po chen po bźi ’jigs śiṅ skrag ste spu ziṅ źes byed nas bcom ldan ’das ga la ba der (2) lhags te | bcom ldan ’das kyi źabs la mgo bos phyag ’tshal nas | bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das bdag cag rgyal po chen po bźi chos kyi rnam graṅs ’di bsruṅ ba daṅ | bskyab pa daṅ | sba ba daṅ | yun riṅ du gnas par bgyi (3) ba daṅ | rjes su gzuṅ ba’i slad du gnas par bgyi’o || gaṅ na chos kyi rnam graṅs ’di spyod pa der lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin daṅ | nam mkha’ ldiṅ daṅ | mi’am ci gaṅ dag chos ma lags pa ’tshal bar ’gyur ba de dag śin tu (4) tshar gcad par bgyi’o || gaṅ dag chos ’tshal bar ’gyur ba de dag gi sems rab tu dga’ bar bgyi’o || chos smras ba de’i ’khor gyi dkyil ’khor yaṅ yoṅs su legs par gźag par bgyi’o || tshig gi mtshams su tshig gi mtshams sbyor bar bgyi’o || spobs (5) pa yaṅ stsal bar bgyi’o || dran pa daṅ | blo gros daṅ | rtogs pa daṅ | dga’ ba yaṅ ’phel bar bgyi’o || de skad ces gsol pa daṅ | bcom ldan ’das kyis rgyal po chen po de bźi la ’di skad ces bskal stsal to || grogs po dag ’di lta ste | khyed ni (6) ṅa’i bu chos las skyes pa chos kyis byuṅ ba ste | khyed rnams ṅa’i dam pa’i chos yoṅs su gzuṅ ba’i phyir spro ba ston pa ni legs so legs so || khyed rnams chos kyi rgyu ’thun pa ’dis ’jig rten du ’jig rten gyi bdag por ’gyur te | ’jig rten thams cad las yaṅ dag par (7) ’das nas ’phags pa’i mya ṅan las ’da’ ba’i dbyiṅs su yoṅs su mya ṅan las ’da’ bar ’gyur ro ||

292. Ta2 dhu dhu re | dhu dhu re for dhu dhu re 293. Ta2 dhi dha re for dhi dhi re 294. Ta2 dzā laṅ kā re for dhwa dza a laṃ ka ra 295. Ta2 ā ba rta ni for a ba dwa ni 296. Ta2 śa me śa ma pa te for śa me śa ma ba ti 297. Ta2 śanatimukhe for śā nti mu khe 298. Ta2 ni gra ha pa ra pa ga kśa for ni gra ha pa ra pa kśa 299. Ta2 a no dā ra for a no dha ra 300. Ta2 u dā ra bi ga mā for u ttwa ri bi ga ma 301. Ta2 sa ma pa thā for sa ma pā tha 302. Ta2 pa thā śud dhi for pā tha śu ddhi 303. Ta2 pa thā nu ga ma for pā tha a nu ga ma 304. Ta2 pa tha san dhi for pā tha śandhi 305. Ta2 pra dña mu khe for pra dzñā mu khe 306. Ta2 ārya ku’u le for ārya ku le 307. Ta2 bhu’u ta ra kśe | a me sa tsa for bhū ta ra kśe a me sa tsa 308. Ta2 bud dha pa da for bu ddha pā da 309. Ta2 dā rma nu san ddhi for dha rma a nu sandhi 310. Ta2 | om. 311. Ta2 ārya ga ṇa nu ga ma for ārya ga na mu kham 312. Ta2 a nā rya ni ra ghā ta ra ni for ārya ni rgha ta ni 313. Ta2 ru śtha pra sa da ni for ru śta phra sā da ni 314. Ta2 ī śwa va pa da | lo kha tsid trī kri ta for ī śwā ra pa da lo ka tsitti kri ta 315. Ta2 a nu ra kā yan tu for a nu tā ga a ntu 316. Ta2 bi bha dzan tu ni rug ti for bi bha tsa ntu ni rukta 317. Ta2 nir de śai | pra ti ra kśa na | tu for ni rde śe pra ti ra kā ntu 318. Ta2 | om.

Śakra Devānām Indra

Then the Lord said this to the bodhisatva Gaganagañja: “Son of good family, I will invoke Śakra, the lord of the gods (śakro devānām indraḥ), and by pronouncing the knowledge-mantra (vidyāmantra) he will remain for protecting this exposition of religion (dharmaparyāya) so that it may last long. The mantra is as follows: tadyathā | śubhe | śubhamati | śubhavyūhe | dudare |²¹ daride |²² duraṇi | dame śame | upaśame | khube | ugaśame | khabe | ugakhare | asomukhe | dhāraṇi | araddi | suśruṣe | sahite | abhede bhedadandhi saume samavati samarasmi | aśe | huhu | hehe | khurukhure | anatikrame | devarakṣasahe he mahābhāvabhāsabrame | āgacchatu śakro devānāṃ | mantradaśaśatanayena²³ | brahmakuṭadhāra | īśvara umarut babhana nivasi | Son of good family, these are the words for invoking the lord of gods by which he will be invoked and remain for this exposition of religion to last long.” Because of the impact of the dharma (dharmapravega), the lord of the gods became full of happiness and all his dwelling places in the Trāyastriṃśa heaven were shaken. Then, together with many hundreds of thousands of attendant gods, he approached to the Lord, prostrated himself at the Lord’s feet, and said this to the Lord: “O Lord, I am Śakra, the lord of gods, who have the mastery of the gods in the Trāyastriṃśa heaven. Together with a multitude of attendant gods, I will strive to disseminate this exposition of religion throughout the Jambūdvīpa. I will never do violence to the dharma-reciters (dharmabhāṇaka) who retain this sūtra, delight in them, have faith in them, and adorn them by adornments of the dharma. Wherever they teach this exposition of religion in a village (sagrāma), city (nagara), town (nigama), kingdom (rāṣṭra) or capital (rājadhāni), I will protect, shield and guard them. O Lord, I will go to the dharma-reciters (dharmabhāṇaka) in order to listen the dharma (dharmaśravaṇa). [Even if someone] insults or abuses [the preachers of the dharma,] I will make him accept them.²⁴ I will protect, shield and guard them from the harmful obstruction of Māra.” The Lord said: “Excellent, excellent, Kauśika, since you have obtained the power of gods, you, having entered into the power of the dharma, will roar the lion’s road (siṃhanādanādi) in order to uphold all the buddha’s true dharma (saddharma). Why is that? Kauśika, if you uphold the true dharma of one tathāgata, then you are also upholding the true dharma of the Awakened Lords in the past, present and future (atītānāgatapratyutpanna).”

21. A2 and T.397 insert | 22. A2 and T.397 insert | 23. D mantra | daśaśatanayena for | mantradaśaśatanayena 24. Words in parenthesis refer to the translation of T.404

. 首鞞(一)首婆鉢低(二)首提帝(三)因哆擁(四)陀梨擁(五)陀羅尼(六)頗耽麋(七)阿丘擁怯卑(八)阿目仚(九)阿羅尼陀擁(十)藪首曬婆醯那(十一)脾提脾陀頼散提(十二)三咩(十三)婆夜咩(十四)三摩頼彌(十五)波扇多(十六)休休(十七)醯醯(十八)丘樓丘麗(十九)於時四大天王自在者。 . . . . . . . . .

復告大虚空藏菩薩言。善男子我今亦以眞言加持帝釋。令護此經久住於世。説眞言曰怛儞也(二合)他輸第輸婆末底輸婆尾庾(二合)係那(?)捺那哩嬭覩哩嬭納迷捨迷鄔波捨迷屈吠(?)鳴駈黎阿蘇目溪馱囉尼阿囉嬭輪輸嚧(二合)晒(?)婆低阿那散地三迷三摩嚩底三摩囉濕彌(二合)阿世呼呼奚奚駈嚧駈梨阿那底羯囉(二合)銘儞嚩乞灑(二合)摩低摩訶嚩婆娑鉢囉(二合)阿????車覩捨羯嚧泥嚩曩泯捺囉(二合)那捺舍多那夜那嚩羅摩矩吒達囉伊舍嚩(二合)嚕末嚕捺婆(二合)嚩那儞嚩斯娑嚩(二合引)訶(引) 爾時天帝釋。聞此眞言已歡喜踊躍。所住宮殿悉皆震動。即與百千脊屬圍遶。來詣佛所頭面禮足。白佛言。世尊我等諸天擁護此經。於贍都洲廣宣流布令得修行。若有法師受持此經。我等眷屬咸共擁護。令無惱患使得歡喜生淨信樂。受持斯經皆得成就以法莊嚴。若於王城聚落村邑説法之處。我當率諸眷屬。相共往詣彼法師所與作衞護。若有輕賤嗔罵彼法師者令發淨心。若有諸魔作諸障難。我當擁護悉使退散不令得便爾時佛告天帝釋言。善哉善哉憍尸迦。汝當獲得天妙自在。住法自在。於一切佛所護持正法能師子吼何以故憍尸迦以能受持一佛正法。即於三世諸佛所説正法。皆能守護

de nas yaṅ bcom ldan ’das kyis byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces bka’ stsal to || rigs kyi bu lha’i dbaṅ po brgya byin dgug pa’i tshig bśad (326a1) par bya ste | rig pa’i gsaṅ sṅags kyi tshig de dag gis lha’i dbaṅ po brgya byin chos kyi rnam graṅs ’di bsruṅ ba daṅ | yun riṅ du gnas par bya ba’i phyir gnas par ’gyur ro || de la tshig ni ’di rnams so || ’di lta ste | śu b+he | śu b+ha ma ti | śu b+ha byū he (2) du da re | da ri da du ra ni | da me śa me | u pa śa me | khu be | u ga śa me | kha be | u ga kha ra | a so mu khe | d+hā ra ṇi | a ra d+di | śu śru śe | sa hi te | a b+he de b+he da san+d+hi sau me sa ma ba te sa ma ra smi | a śe | hu hu | he he | khu ru khu re | a na ti kra me | (3) de ba rla k+śa sa he he ma hā b+ha ba b+ha sa bra me | ā gats+tsha du śa k+ro de ba nāṃ ma n+t+ra | da śa śa ta na ya na | ba ra ma ku ta d+ha ra | yi śwa ra u ma ru t+ba b+ha na ni ba si | rigs kyi bu ’di dag ni lha’i dbaṅ po brgya byin dgug pa’i tshig ste | dgug pa’i tshig gaṅ gis lha’i dbaṅ po brgya byin bkug (4) nas | chos kyi rnam graṅs ’di yun riṅ du gnas par bya ba’i phyir gnas par bya’o || de nas lha’i dbaṅ po brgya byin chos kyi śugs kyis dga’ ba skyes nas | sum cu rtsa gsum gnas kyi khaṅ pa thams cad rab tu g-yos bar byas te | g-yog lha brgya stoṅ maṅ po daṅ | (5) bcom ldan ’das ga la ba der doṅ nas lhags te | bcom ldan ’das kyi źabs la mgo bos phyag ’tshal nas | bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das bdag ni lha’i dbaṅ po brgya byin te | sum cu rtsa gsum pa’i lha la dbaṅ bgyid de | (6) g-yog lha’i tshogs daṅ | chos kyi rnam graṅs ’di ’dzam bu’i gliṅ du rgyas par bgyi ba’i slad du nan tan du bgyi’o || chos smra ba de dag daṅ mdo sde ’di ’chaṅ ba de dag la ji ltar mi gnod pa daṅ | dga’ ba daṅ | mchog tu dga’ ba daṅ | mos pa rñed ciṅ chos kyi (7) rgyan gyis brgyan te | chos kyi rnam graṅs ’di groṅ daṅ | groṅ khyer daṅ | groṅ rdal daṅ | yul ’khor daṅ | rgyal po’i pho braṅ du źugs nas rab tu ’chad par ’gyur ba de ltar chos kyis bsruṅ ba daṅ | bskyab pa daṅ | sba bar bgyi’o || bcom ldan ’das bdag (326b1) cag chos mñan pa’i slad du chos smra ba de dag gi gan du mchi bar bgyi’o || khro źiṅ gśe yaṅ daṅ du blaṅ bar bgyi’o || bdud bar chad bgyid pa’i gnod pa thams cad las kyaṅ bsruṅ ba daṅ | bskyab pa daṅ | sba bar bgyi’o || bcom ldan ’das kyis bka’ stsal pa | kau śi ka ji (2) lta bur khyod lha’i dbaṅ po thob pas chos kyi dbaṅ por źugs nas | ṅa daṅ saṅs rgyas thams cad kyi dam pa’i chos yoṅs su gzuṅ ba’i phyir seṅ ge’i sgra sgrogs pa legs so legs so || de ci’i phyir źe na | kau śi ka de bźin gśegs pa gcig gi dam pa’i chos yoṅs su (3) bzuṅ na ’das pa daṅ | ma ’oṅs pa daṅ | da ltar byuṅ ba’i saṅs rgyas bcom ldan ’das rnams kyi dam pa’i chos yoṅs su bzuṅ ba yin no ||

Brahmā Sahāṃpati

Then the Lord said to the bodhisatva Gaganagañja: “Then, son of good family, I will invoke the Brahmā, the lord of Sahā (brahmā sahāṃpati), and because of that he will continue protecting this exposition of religion. The words of invoking is as follows: tadyathā | maitre | śubhamaitre | dharmamaitre | maitryānusahite samaitre | sandhimaitre | anugamamaitre | anugacchamaitre | anuttāramaitre | sātramaitre | dharmamaitre | anugrahamaitre | apratisārimaitre | ullalokanamaitre²⁵ | vilokanamaitre | vilokanamaitre | bebhyaḥ anugamanamaitre | buddhādhiṣṭḥānamaitre | anurāgākṣamaitre | anurāgākṣamaitre | dharmapratisāraṇamaitre | mokṣamaitre | o no o no nur oṃ dhe | virodhamaitre | o to mo maitre | brahmapathamaitre | dhyānālaṃkaramaitre | tasyānusandhikāruṇamaitre | tasyānusandhimutiṭāmaitre | tasya sānusanddhi | upekṣāmaitre | brahmapathānugamanamaitre | ciita utstsi la lyamaitre | anusāraṇamaitre | nistiraṅamaitre | sarvatānugamanamaitre | āgacchatu brahma | udprijya | dānasukena | vyūtiṣṭhāsvamadhye| nitramamahāvimanāda | viavalokāya | jambudvipanakuruśādharmarakṣāna | mātikramabuddhādhiṣṭhānāṃ | Those treasuries of open space are the words of invoking the Brahā, the lord of Sahā.” Then the Brahmā, the lord of Sahā, dwelling in the heaven of Brahmā (brahmaloka), became aware of the presence of the buddha (buddhādhiṣṭhāna), heard these words of friendly mantra (maitrīmantra) by the power of the Buddha (buddhānubhāva), namely the sphere of divine hearing (divyaśrotradhātu), together with sixty-eight hundred thousand Brahmās, approached to the Lord, prostrated himself at the Lord’s feet, and sat down on a side. Having sat down on a side, the Brahmā, the lord of Sahā, addressed himself to the Lord: “O Lord, since we are sustained by the presence of the tathāgata (tathāgatādhiṣṭhānādhiṣṭhita), we will be endowed with friendliness and compassion (maitrīkaruṇā) and strive for this exposition of religion. As for the dharma-reciters (dharmabhāṇaka), who, having collected this teaching of the buddha, understand it, retain it, read it, teach it, and make it into a book (pustaka), wherever they hold religious discourses (dharmakathā) in the wilderness (araṇya), forest (utpathamārga), village (sagrāma), city (nagara), town (nigama), kingdom (rāṣṭra) or capital (rājadhāni), if they explain this exposition of religion (dharmaparyāya) in detail, then we will protect them, shield them, guard them, rejoice them, fulfill energy (bala), attain recollection (smṛti), acquire intelligence (mati), be accordance with realization (prativedha), fulfill eloquence (pratibhāna), inspire the unbelieving with faith, and liberate those who have faith. According to the tathāgata’s guiding principle of the dharma (tathāgatadharmanaya), Lord, we will uphold and disseminate it” At these words, the Lord said this to the Brahmā, the lord of Sahā: “Excellent, excellent, Brahmā, since you uphold the true dharma, the tathāgata rejoices in you. Just as I am turning the wheel of the dharma (dharmacakra), just so, Brahmā, you also will before long turn it. Just as you are upholding my true dharma, just so other Brahmās will uphold your true dharma.”

25. ulla: wet of sorrow in BHSD

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爾時世尊復告大虚空藏菩薩言。善男子我爲娑訶世界主大梵天王。説威徳眞言句義由此眞言故。大梵天王護持此經。即説眞言曰怛儞也(二合)他毎怛哩(二合下同)輸婆毎怛哩(二合)達摩毎怛哩(二合)毎怛哩(二合)也怒娑呬鞮三摩毎怛哩(二合)珊地毎怛哩(二合)阿努誐摩毎怛哩(二合)阿怒囉訖叉(二合)毎怛哩(二合)阿努度囉毎怛哩(二合)薩丁那(二合)毎怛哩(二合)達磨毎怛哩(二合)阿努蘗囉(二合)訶毎怛哩(二合)阿尾鉢囉(二合)底(丁以反)娑囉毎怛哩(二合)嗢盧迦那毎怛哩(二合)尾盧迦那毎怛哩(二合)母努誐摩毎怛哩(二合)沒駄地瑟姹(二合)那毎怛哩(二合)阿努囉乞叉(二合)毎怛哩(二合)達摩鉢囉(二合)底(丁以反)乞叉(二合)拏毎怛哩(二合)母乞叉(二合)毎怛哩(二合)阿那奴哩嚧馱尾嚧馱毎怛哩(二合)阿多牟毎怛哩(二合)沒囉(二合)賀麼(二合)簸他毎怛哩(二合)那楞迦囉毎怛哩(二合)怛寫努珊地迦嚧那毎怛哩(二合)怛寫奴珊地暮儞多毎怛哩(二合)怛寫奴珊地庾(二合)閉訖叉(二合)毎怛哩(二合)沒囉(二合)賀摩(二合)鉢地努誐摩那毎怛哩(二合)質都儞尾哩也(二合)毎怛哩(二合)阿奴娑囉拏毎怛哩(二合)儞娑底(二合)囉拏毎怛哩(二合)薩嚩怛囉(二合)拏誐麼那毎怛哩(二合)阿車末囉(二合)含門(二合)嗢悉(二合)惹那素大尾入蜜逾底(丁以反)瑟姹(二合)娑嚩(二合)婆嚩(二合)三摩提儞瑟羯囉(二合)摩摩訶尾麼難引尾也(二合)嚩魯迦耶染摸儞尾崩(補甘反)句嚧濕嚩(二合)達摩訖叉(二合)麼底(丁寅反)羯囉(二合)彌沒馱地瑟吒(二合)南爾時娑訶世界主大梵天王在於梵世。由此慈心眞言加持及佛威神力故。天耳聞已。即共六十六萬梵衆來詣佛所。頭面禮足退坐一面。白佛言世尊我等蒙佛大慈大悲加持力故。令護此經。若當來世有諸法師。於此甚深秘密經典。受持讀誦乃至書寫奉持供養。若彼法師在阿蘭若。及於衢路村邑聚落王城處所若爲宣説如是經者。我等當共擁護攝受加其氣力令得精勤。念慧辯才悉皆増長。不信者令信。其淨信者令住正行。世尊我等今於如來所説正法之眼。皆共奉持廣令流布爾時世尊告大梵王言。善哉善哉梵王如來。今者隨喜汝等守護正法。梵王汝當不久坐於道場。轉正法輪如我今轉。如汝今者擁護斯經。諸餘梵天於當來世。護持正法亦應如是

de’i tshe bcom ldan ’das kyis yaṅ byaṅ chub sems dpa’ nam mkha’ mdzod la bka’ stsal pa | de la rigs kyi bu mi mjed kyi bdag (4) po tshaṅs pa dgug pa’i tshig bśad kyis | dgug pa’i tshig gaṅ dag gis mi mjed kyi bdag po tshaṅs pa chen po chos kyi rnam graṅs ’di bsruṅ ba’i phyir gnas par ’gyur ba ñon cig | de la dgug pa’i tshig ni ’di rnams so || ’di lta ste | mai tre | śu bha mai tre | dha rma mai tre | (5) maitrya | nu sa hi te sa mai tre | sandhi mai tre | a nu ga ma mai tre | a nu ga kṣa mai tre | a nuttā ra mai tre | sa tra mai tre | dha rma mai tre | a nu gra ha mai tre | a pra ti sā ri mai tre | u la lo ka na mai tre | bi lo ka na mai tre | bi lo ka na mai tre | be bhyaḥ anu ga ma na mai tre | bu ddha a dhi ṣṭhā na mai tre | (6) a nu rā ga kśa mai tre | a nu rā ga kha śa mai tre | dha rma pra ti sā ra ṇa mai tre | mo kha śa mai tre | o no o no nu roṃ dhe | bi ro dha mai tre | o to mo mai tre | bra hma ba tha mai tre | dhya na a laṅka ra mai tre | ta sya a nu sa ndhi kā ru ṇa mai tre | ta sya a nu sa ndhi mu ti ta mai tre | ta sya sa nu sanddhi | u be kā mai tre | bra hma ba (7) tha a nu ga ma na mai tre | tsitta ūtstsa la lya mai tre | a nu sā ra ṇa mai tre | ni sti ra ṅa mai te | sarba ta a nu ga na ma na mai tre | ā gatstsha tu bra hma | ud pri jya | dā na su khe na | byu tti stha swa ma d+he | ni tra ma ma hā bi ma nā da | bya ba lo kā ya | dza mbu dwī ba na ku ru śā dha rmma ra kśā na | mā ti kra ma bu ddha (327a1) dhi ṣṭhā nauṃ | nam mkha’ mdzod ’di dag ni mi mjed kyi bdag po tshaṅs pa dgug pa’i tshig go || de nas mi mjed kyi bdag pa tshaṅs pa tshaṅs pa’i ’jig rten na ’dug pa saṅs rgyas kyis byin gyis brlabs pa’i rig pa’i gsaṅ sṅags byams pa’i tshig ’di dag saṅs (2) rgyas kyi mthus lha’i rna ba’i khams kyis thos te | thos nas kyaṅ tshaṅs pa brgya stoṅ phrag drug cu rtsa brgyad daṅ lhan cig tu bcom ldan ’di ga la ba der doṅ ste lhags nas | bcom ldan ’das kyi źabs la mgo bos phyag ’tshal te phyogs gcig tu ’dug go || phyogs gcig tu (3) ’dug nas mi mjed kyi bdag po tshaṅs pas bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das bdag cag de bźin gśegs pa’i byin gyi rlabs kyis byin gyis brlabs pas bdag byams pa daṅ sñiṅ rjer ldan te | chos kyi rnam graṅs ’di bsruṅ ba’i slad du nan tan du (4) bgyi’o || gaṅ chos smra ba de dag ’di lta bu’i saṅs rgyas kyi chos sdud ciṅ mdo sde ’di ’dzin pa daṅ | ’chaṅ ba daṅ | klog pa daṅ | ’chad pa daṅ | tha na glegs pa ma la bris te ’chaṅ ba de dag dgon par mchis sam | lam gol bar mchis sam | groṅ daṅ | groṅ khyer (5) ram | groṅ rdal du mchis sam | yul ’khor ram | rgyal po’i pho braṅ ’khor du ’mchis kyaṅ ruṅ | chos kyi gtam bgyid kyag ruṅ ste | chos kyi rnam graṅs ’di rgya cher ’chad na bsam par bgyi’o || bsruṅ ba daṅ | bskyab pa daṅ | sba bar bgyi’o || de dag la spro ba stsal (6) bar bgyi’o || stobs yoṅs su rdzogs par bgyi’o || dran pa bsgrub par bgyi’o || blo gros yoṅs su gzuṅ bar bgyi’o || rtogs pa’i rjes su ’jug par bgyi’o || spobs pa stsal bar bgyi’o || ma dad pa rnams dad par bgyi’o || dad pa rnams bsgral bar bgyi’o || bcom (7) ldan ’das ji ltar de bźin gśegs pa’i chos kyi tshul bdag cag gis yoṅs su bzuṅ ste rgya cher ’gyur ba de ltar bgyi’o || de skad ces gsol pa daṅ | bcom ldan ’das kyis mi mjed kyi bdag pa tshaṅs pa la ’di skad ces bka’ stsal to || legs so legs so || tshaṅs (327b1) pa dam pa’i chos yoṅs su bzuṅ bas de bźin gśegs pa khyod la rjes su yi raṅ ṅo || ji ltar ṅas da ltar bskor ba bźin du tshaṅs pa khyod kyis kyaṅ riṅ por mi thogs par chos kyi ’khor lo rab tu bskor bar ’gyur ro || ji ltar khyod kyis da ltar ṅa’i dam pa’i chos yoṅs su bzuṅ ba de bźin (2) du tshaṅs pa gźan dag kyaṅ khyod kyi dam pa’i chos ’dzin par ’gyur ro ||

Bodhisatva Maitreya

Then the Lord said this to the bodhisatva, the great being Maitreya: “O Maitreya, I entrust (parindāmi) you with this [teaching of] incomparable complete awakening, which has been established for countless hundreds of millions of aeons, in order that it will be memorized, understood, read, and elucidated in detail to others, in order to give thanks and gratitude to the tathāgata, fulfill my aspirations (abhiprāya), increase and purify many beings’ roots of good (kuśalamūla), make the bodhisatvas attain the light of the dharma (dharmāloka), subjugate all Māras, defeat all heretics (tīrthika), uphold the dharma of the highest meaning (paramārthadharma), and in order not to break the continuity of the three jewels (triratnavaṃśānupaccheda).” At these words, the bodhisatva Maitreya addressed himself to the Lord: “O Lord, I will protect this unexcelled treasury of the Dharma Jewel (anuttaradharmaratnanidhāna) for the sake of the complete extinction of the tathāgata (tathāgataparinirvāṇa). Why is that? Because, Lord, this is the true dharma (saddharma) of myself and the Awakened Lords in the past, present and future (atītānāgatapratyutpanna). O Lord, when I have dwelled in the Tuṣita Heaven (tuṣitabhavanastha), I have strived for protecting, upholding, and keeping these sūtras for a long time. O Lord, in the latter time, in the latter age (paścimakāle paścimasameye), if someone were to hear this true sūtra, grasp it, retain it, recite it, fully explain it to others, and practice it himself, may you know that it is because of the sustaining power of maitreya (maitreyādhiṣṭhāna). If, Lord, the partisans of the Māra were to attack, even further, if the root of goods were to fill up every pore of my whole body, and then if all living beings in the world system of three thousand worlds were to become the wicked Māras, they do not approach even a hundredth part of the root of goods in one of the pores and so on, until nor do they approach even the likeness of it (ekaromakūpasya kuśalamūlaḥ śatatamīm api kalāṃ nopaiti yāvad upamām api nopaiti). O Lord, as all regions of Māras (sarvamāramaṇḍala) were conquered by the power of my merits (puṇyabala) and the power of my knowledge (jñānabala), this awakening will be protected by the tathāgata for countless millions.” The Lord said: “Good, good, Maitreya, these four are the bodhisatva’s actions. What four? 1) conquering all Māras and vices (sarvamārakleśanigraha); 2) defeating all opponents (sarvaparapravādin) in accordance with the dharma (dharmānulomikābhibhava); 3) bringing all beings to maturity (satvaparipācana); 4) upholding the true dharma (saddharmaparigraha). Those four actions are belonging to one, namely, upholding the true dharma (saddharmaparigraha).”

爾時世尊告彌勒菩薩言。彌勒。汝受持此甚深經典。讀誦書寫廣爲人説。彌勒。我今以如斯等甚深經典囑累於汝。令此大法久住世故。降伏諸魔故。爲利益一切衆生故。令一切外道不得便故。教勅一切菩薩。使親近此經不遠離故。欲令佛法大明久住於世不衰滅故。使佛法僧種不斷絶故。爾時彌勒菩薩即白佛言。世尊。我於如來在世及滅度後。常當受持此甚深經典廣宣流布。所以者何。受持此法者。則爲受持過去未來現在諸佛正法。非但受一如來法也。世尊。我亦爲自護己法故。世尊。我常與諸天人衆。普會處兜率天宮。毎爲廣説如是等甚深經典。我復當令人中。受持讀誦此經典者。使手得是經執在胸懷不離經卷。世尊。若復末世法欲滅時。其有受持此經轉爲人説者。當知皆是彌勒威神之所建立。世尊。若復末世法欲滅時。其有受持此經轉爲人説者。當知皆是彌勒威神之所建立。世尊。當於爾時雖多諸魔事嬈亂行人。諸説法者。依煩惱魔爲魔所持故。不樂此經不勤修習。互相是非。我等倶當勤作方便。令説法者愛樂是經。常勤修習讀誦通利。廣爲人説。爾時世尊讃彌勒菩薩言。善哉善哉。彌勒。汝乃能爲護持正法故作師子吼。汝不但今於我前作師子吼。亦於過去無量阿僧祇諸佛前作師子吼護持正法。

爾時世尊。復告慈氏菩薩摩訶薩言。慈氏我今以此無量阿僧祇倶胝劫積集無上正等菩提希有之法。付囑於汝。乃至欲令受持讀踊爲他廣説報佛恩故。亦滿自己希求願故。令諸有情増長善根故。令諸菩薩護法光明故。摧一切諸魔外道故。護持正法不斷三寶種故。慈氏菩薩白佛言。世尊我今當於如來在世及涅槃後常護法藏。何以故我亦曾於過去護斯正法。世尊我雖在於覩史多天。於是類經倍増護持令久住世。世尊若未來世其有衆生於如是等經聞已受持書寫讀誦。如法修行爲他廣説。當知皆是我之威力所加持故。世尊當彼之時。若有魔及魔民共爲朋黨。不能障難如我一毛成就善根㭊爲百分千分歌羅分乃至優波尼沙陀分。若三千大千世界之中。一切有情悉並爲魔若魔眷屬。而於我所成就善根一分福智之力。猶不能得生於障難。何況如來於無量阿僧祇倶胝劫積集無上菩提之法。而能障礙。爾時世尊告慈氏菩薩言。善哉善哉善男子。有四種法爲菩薩行。何者爲四。所謂破煩惱魔壞諸外道。成熟有情護持正法。善男子如是四種是菩薩行。而此四種以一行收。云何爲一。所謂護持正法

de’i tshe bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po byams pa la bka’ stsal pa | byams pa ji tsam du gzuṅs ba daṅ | bcaṅ ba daṅ | bklag pa daṅ | gźan dag la yaṅ rgya cher yaṅ dag par (3) rab tu bstan par bya ba daṅ | de bźin gśegs pa la byas pa gzo źiṅ byas pa śes pa bskyed pa daṅ | bdag gi bsam pa yoṅs su rdzogs par bya ba daṅ | sems can rnams kyi dge ba’i rtsa ba rgyas pa rnam par dag par bya ba daṅ | byaṅ chub sems dpa’ rnams chos snaṅ ba thob par (4) bya ba daṅ | bdud thams cad tshar gcad pa daṅ | mu stegs can thams cad gźom pa daṅ | don dam pa’i chos yoṅs su gzuṅs ba daṅ | dkon mchog gsum gyi rigs mi chad par bya ba’i phyir bskal pa bye ba phrag graṅs med par yaṅ dag par bsgrubs pa’i bla na med pa yaṅ dag (5) par rdzogs pa’i byaṅ chub ’di khyod la yoṅs su gtad do || de skad ces bka’ stsal pa daṅ | bcom ldan ’das la byaṅ chub sems dpa’ byams pas ’di skad ces gsol to || bcom ldan ’das bdag gis de bźin gśegs pa yoṅs su mya ṅan las ’das pa’i slad du bla na med pa’i (6) chos dkon mchog gi mdzod ’di bsruṅ bar bgyi’o || de ci’i slad du źe na | bcom ldan ’das ’di ni bdag daṅ | ’das pa daṅ | ma ’oṅs pa daṅ | da ltar byuṅ ba’i saṅs rgyas bcom ldan ’das rnams kyi dam pa’i chos lags so || bcom ldan ’das bdag dga’ ldan gyi gnas na (7) mchis te | ’di lta bu’i mdo sde dag kun du bsruṅ ba daṅ | yoṅs su gzuṅ ba daṅ | yun riṅ du gnas par bgyi ba’i slad du nan tan bgyi’o || bcom ldan ’das slad ma’i tshe slad ma’i dus na ’di lta bu’i mdo sde dam pa su’i rna bar grag par ’gyur ba daṅ | thos nas ’dzin pa daṅ | (328a1) ’chaṅ ba daṅ | klog pa daṅ | gźan dag la yaṅ rgya cher rab tu ston ciṅ bdag ñid kyaṅ sbyor bar bgyid pa de ni bcom ldan ’das byaṅ chub sems dpa’ byams pa’i byin gyi rlabs su rig bar bgyi’o || bcom ldan ’das de’i tshe bdud kyi phyogs kyaṅ g-yos par gyur (2) te | ’on kyaṅ dge ba’i rtsa ba gaṅ gis bdag gi spu’i khuṅ bu re re grub pa de la stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams kyi sems can de dag thams cad bdud sdig can du gyur kyaṅ | de dag bdag gi spu’i bu ga gcig gis yoṅs su bzuṅ ba’i dge ba’i rtsa ba’i brgya’i char (3) yaṅ ñe bar mi mchi ba nas dpe’i bar du yaṅ ñe bar mi mchi’o || bcom ldan ’das bdag gi bsod nams kyi stobs daṅ | ye śes kyi stobs kyis bdud kyi dkyil ’khor thams cad rab tu pham par bgyis la | de bźin gśegs pas bskal pa bye ba graṅs ma mchis par (4) yaṅ dag par bsgrubs pa’i byaṅ chub ’di bsruṅ bar bgyi’o || bcom ldan ’das kyis bka’ stsal pa | byams pa legs so legs so || byams pa bźi po ’di dag ni byaṅ chub sems dpa’i las te | bźi gaṅ źe na | ’di lta ste bdud daṅ | ñon moṅs pa thams (5) cad tshar gcad pa daṅ | phas kyi rgol ba thams cad chos daṅ ’thun bas zil gyis mnan pa daṅ | sems can yoṅs su smin par bya ba daṅ | dam pa’i chos yoṅs su gzuṅ ba ste | byams pa bźi po de dag ni byaṅ chub sems dpa’i las so || las bźi po de dag (6) las gcig gis yoṅs su bsdus so || gcig po gaṅ źe na | ’di lta ste | dam pa’i chos yoṅs su ’dzin pa’o ||

Mahākāśyapa and Ānanda

Then the Lord said this to the elder Mahākāśyapa and the venerable Ānanda: “Mahākāśyapa and Ānanda, I entrust (parindāmi) you with this [teaching of] incomparable complete awakening so that it will be memorized, understood, read and elucidated to others.” The Mahākāśyapa said: “O Lord, we will uphold this awakening of the tathāgata with all my might.” The Ānanda said: “O Lord, we will take up this exposition of religion (dharmaparyāya) and disseminate it by the presence of the tathāgata (tathāgatādhiṣṭhāna).”

爾時世尊告大徳阿難言。阿難。汝受持此經耶。阿難白佛言。唯然世尊。以佛神力故我已受持。佛言阿難。汝常當廣爲四衆分別解説。若有先種善根樂勝法者。如是等人聞已。則能信解受持讀誦廣爲人説。其人則得無量無邊不可思議大功徳聚。阿難即白佛言。世尊。當何名斯經。云何奉持。佛言阿難。此經名勸發菩薩莊嚴菩提。當如是奉持之。

爾時世尊。告尊者大伽葉波具壽阿難陀言。我以此經付囑汝等。汝當受持此經爲他廣説。大伽葉波言。世尊我當隨力於如來無上菩提之法。勤加守護爲他宣説。阿難陀言唯然世尊。我已受持如是法要。於當來世以佛威力。廣宣流布令不斷絶。

de’i tshe bcom ldan ’das kyis gnas brtan ’od sruṅ chen po daṅ | tshe daṅ ldan pa kun dga’ bo la bka’ stsal pa | ’od sruṅ daṅ kun dga’ bo ji tsam du (7) gzuṅ ba daṅ | bcaṅ ba daṅ | bklag pa daṅ | gźan dag la yaṅ rgya cher yaṅ dag par rab tu bstan par bya ba’i phyir bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub ’di yoṅs su gtad do || ’od sruṅ chen pos gsol pa | bcom ldan ’das bdag gis mthu daṅ | stobs (328b1) daṅ nus pa ji lta ba bźin du de bźin gśegs pa’i byaṅ chub ’di yoṅs su gzuṅ bar bgyi’o || kun dga’ bos gsol pa | bcom ldan ’das chos kyi rnam graṅs ’di bdag cag gis gzuṅ lags te | de bźin gśegs pa’i byin gyi rlabs kyis bdag gis yaṅs śiṅ rgyas par (2) bgyi’o ||

Bodhisatva Puṇyālaṃkāra

Then the bodhisatva, the great being Puṇyālaṃkāra addressed himself to the Lord: “O Lord, what the Lord had said (tathāgatabhāṣita) in this sūtra is deep and profound in illumination, free from mental activity (pracāra), difficult to see its explicit meaning (nītārthadurdṛśya), difficult to understand (duradhigamya), endowed with the higher truth (paramārtha), namely emptiness (śūnyatā), adorned with the adornment of morality (śīlālaṃkārālaṃkṛta), producing recollection (smṛti), concentration (samādhi), penetration (nirvedhika) and happiness in thought (manaspraharṣaṇa), illuminating the light of insight (prajñāraśmi), revealing liberation (vimukti), peaceful, unsullied, known by the wise and accomplished ones, praised and extolled by all buddhas (sarvabuddhasaṃstutapraśasta), sealed with the seal of the king of memory and sūtras (dhāraṇīsūtrāntarājamudrāmudrita), grasping the unhindered eloquence (apratihatapratibhānagrahaṇa), increasing recollection, intelligence, understanding and confidence (smṛtimatiprativedhādhimuktivivardhana), not surpassed by any Māra or adversary (sarvamārapratyarthikānabhibhūta), rebuking immoral beings (duḥśīla), established in the dharma which is the qualities of purity, austerity, fulfilling vows and the qualities of giving (dhūtaguṇasaṃlekhasaṃvaraniryātatyāgaguṇadharmapratiṣṭhita), and originated from endless good merits (anantaguṇadharmanirjāta). If sons of good family or daughters of good family were to bear this teaching and knowledge of all the buddhas in their minds, grasp it, retain it, read it, master it, elucidate it to others, write it, copy it, recite it, think about it, examine it, reflect on it, and be established in the progress (pratipattipratiṣṭhita), then how much merit (puṇya) they will generate?” Then the Lord spoke the following verses to the bodhisatva Puṇyālaṃkāra:

爾時功徳莊嚴菩薩。在於衆中即從座起。右膝著地合掌向佛。白佛言。希有世尊。如來爲擁護正法及説法者故。善能如是快讃此經。世尊。諸新學菩薩爲菩提故種諸善根。以種種華香瓔珞末香塗香。勤供養如來。而不受持此經。是人頗成以第一供養供如來不。佛言。善男子。不成第一供養如來。亦不能以此因縁得無量功徳。不如善男子善女人。受持此經者功徳甚多。爾時世尊即説偈言

爾時福莊嚴菩薩摩訶薩。從座而起叉手合掌。白佛言世尊如是之經。如來所説甚深希有。斷諸疑網最勝了義難見難悟。是第一義空性相應。以戒念定慧而爲莊嚴。顯説解脱寂靜無染。是諸智人之所知境。一切諸佛之所稱讃。亦是一切諸經之王。以陀羅尼印印之。令受持者得無礙辯。増長念慧堅固不退。摧魔怨敵不爲於他異宗所壞。能摧惡戒増長頭陀無貪功徳。復是正住大捨功徳。出生無量諸佛智法。若有善男子善女人。能於此經受持讀誦。繋念思惟爲他廣説。書寫供養審諦觀察。如理作意正行相應得幾所福。爾時世尊即以迦他。告福莊嚴菩薩摩訶薩曰

de nas bcom ldan ’das la byaṅ chub sems dpa’ sems dpa’ chen po bsod nams gyis brgyan pas ’di skad ces gsol to || bcom ldan ’das rigs kyi bu’am | rigs kyi bu mo gaṅ ’di lta bu’i mdo sde de bźin gśegs pas gsuṅs pa zab mo zab mor snaṅ ba rgyu ba (3) chad pa | ṅes pa’i don mthoṅ bar dka’ ba | rtogs par dka’ ba | don dam pa stoṅ pa nid daṅ ldan pa | tshul khrims kyi rgyan gyis brgyan pa | dran pa daṅ | tiṅ ṅe ’dzin daṅ | ṅes par rtogs pa daṅ | yid rab tu dga’ bar byed pa | śes rab kyi ’od snaṅ bar byed pa | rnam par (4) grol ba ṅes par ston pa | źi ba | ma gos pa | mkhas śiṅ rtogs pa rnams kyis rig par bya ba | saṅs rgyas thams cad kyis bstod ciṅ bsṅags pa | gzuṅs daṅ | mdo sde’i rgyal po’i phyag rgyas btab pa | thogs pa med pa’i spobs pa ’dzin pa daṅ | dran pa daṅ blo gros daṅ | (5) rtogs pa daṅ | mos pa rnam par ’phel ba | bdud daṅ phas kyi rgol ba thams cad kyis mi non pa | tshul khrims ’chal ba rnams spa ’goṅ ba | sbyaṅs pa’i yon tan daṅ | yo byad bsñuṅ ba daṅ | sdom pa tshar phyin pa daṅ | gtoṅ ba’i yon tan gyi chos la rab tu gnas pa | yon (6) tan gyi chos mtha’ yas pa las ṅes par byuṅ ba | saṅs rgyas thams cad kyi chos daṅ ye śes ’di ’dzin tam | len tam | ’chaṅ ṅam | klog gam | kun chub par byed dam | gźan dag la yaṅ rgya cher yaṅ dag par rab tu ston tam | yi ger ’dri ’am | yi ge ’drir ’jug (7) gam | tshig tu ’don tam | sems sam | rtog gam | tshul bźin ṅes par sems sam | nan tan la gnas pa de dag bsod nams ji tsam źig skyed par ’gyur | de nas bcom ldan ’das kyis byaṅ chub sems dpa’ bsod nams kyis brgyan pa la slar tshigs su bcad pa ’di (329a1) dag gsuṅs so ||

233 Even though the bodhisatva sees immeasurably extensive fields in ten directions by the eye of the buddha (buddhalocanā), fills all those places with jewels, and gives them as a gift, if there is someone who retains, reads and teaches such excellent and unsullied sūtra which has been taught by many buddhas, then his merit would be better. 234 Even though the bodhisatva fills all those fields with flowers (puṣpa), fragrances (sugandha), ointments (vilepana), parasols (chattra), flags (patākā), banners (dhvaja) and wreath s of cloth, and makes an offering to the buddhas, if there is someone taking care of the true dharma (saddharma) to be grasped at the time of the disintegration and cessation of the dharma of the Well-gone One (sugata), then his merit would be better. 235 Even though the bodhisatva places a lamp (pradīpa) on shrines (caitya) dedicated to the Victorious One (jina), which is filled with perfumed oil like the ocean (sāgara) in ten directions and made of a wick (varti) like the Mt. Sumeru, if there is someone who, having known that the whole world is covered by darkness (andhakāra), upholds this dharma taught by the Victorious One when the lamp of the dharma (dharmapradīpa) is extinguished, then his merit would be better. 236 Even though the bodhisatva, seeking the highest awakening (agrabodhi) of the buddha, seeing the leaders (nāyaka) in ten millions of fields, has offered beautiful [clothes] made of silk for many millions of aeons, if there is someone who, giving thanks to the buddha, upholding (anugraha) the three jewels (triratna), grasps the true dharma (saddharma) to be apprehended by living beings, then his merit would be better. 237 In the same way that I grasp the dharma of the protectors (nātha), I see living beings by the eye of the buddha (buddhalocanā) and teach them to be Śakras or Brahmās, but it does not increase merit that much. Even though I teach all those beings to be the worthy ones (arhat) or to mount on the vehicle of the isolated buddha (pratyekayāna), if there is someone who, having generated the thought of awakening (bodhicitta), upholds the true dharma (saddharma), then it would be better (viśiṣṭa). 238 If his merit has a material form, all the fields in ten direction would be filled up with it, and there would be no vessel [to contain that merit] except for the the knowledge of the best of men (puruṣarṣabhajñāna). Just as, even if one expresses the knowledge of the buddha (buddhajñāna) for ten thousand aeons, there will be no end, just so it is impossible to measure the merit of upholding the true dharma of the tathāgata.

我以佛眼　所見佛刹
周遍十方　廣大無邊
爾所諸界　盛滿珍寶
菩薩以此　恒用布施
若有於此　甚深妙經
無所得法　諸佛所説
而能受持　爲人演説
此人功徳　復多於彼華香瓔珞　塗香末香
寶蓋幢幡　上妙衣服
以是供具　普滿諸界
供養如來　迴向佛道
若後末世　法欲滅時
於救世法　勤修護助
受持正法　不放逸行
此功徳聚　復多於彼十方世界　一切巨海
盡盛滿中　上妙香油
作大燈炷　猶如須彌
然以供養　一切諸佛
法炬若欲　斷滅之時
知世衆生　無明所覆
若能然此　大法炬者
此人功徳　復勝於彼我之所見　無量諸佛
雖億千劫　種種供養
諸天上妙　適意供養
不能受持　此妙經典
若於諸佛　知有重恩
擁護三寶　爲報恩故
爲欲饒益　一切衆生
受持此經　福勝於彼我以佛眼　所見衆生
若有能教　盡成釋梵
所得功徳　不如書寫
持此經者　功徳甚多
大千世界　所有衆生
若有能教　盡成二乘
若有能發　菩提心者
護持此經　功徳復勝持經功徳　假令是色
悉當充滿　十方世界
唯除如來　無上大智
更無能知　此功徳者
如如來智　無有邊際
虚空法界　亦無邊際
能持如來　此經法者
功徳無邊　亦復如是

我以佛眼見十方　廣大無邊諸刹土
於中盛滿諸七寶　盡皆普施諸菩薩
若人受持是經典　如佛所説無所得
而能習誦爲他説　如是功徳超於彼衆花塗香并傘蓋　衣服繒綵及幢幡
遍滿積彼世界中　供養諸佛并菩薩
於後末世法滅時　若有受持此經典
如説修行不放逸　所獲福聚超於彼十方世界諸巨海　盡皆盛滿種種油
其炷高大如須彌　然燈供養佛制底
若有於彼法滅時　世間盡爲諸暗覆
能燃如此大法炬　所獲功徳倍於前若於無量諸導師　奉事經於億千劫
以天適意妙供養　勤求最勝佛菩提
爲報如來深重恩　護持三寶令久住
安諸有情住佛法　持此經福多於彼以佛眼觀諸有情　能致梵王帝釋位
若有能持此經典　獲大勝福過於彼
令諸有情得羅漢　復能成就縁覺乘
若有能發菩提心　受持此經福過彼假令經福皆爲色　盡虚空界不能受
除佛世尊一切智　於此勝福無能了
若於倶胝千億劫　持此如來所説經
所生功徳不可量　猶如十方無有際

phyogs bcu rgya cher dpag tu med pa yi || źiṅ rnams saṅs rgyas spyan gyis gaṅ gzigs pa ||
de dag thams cad rin chen rab bkaṅ ste || byaṅ chub sems dpas sbyin pa byin pa bas ||
gaṅ gis saṅs rgyas maṅ pos bśad pa yi || (2) mdo ’di ’dra ba rab bzaṅ ma gos pa ||
’chaṅ ṅam klog gam gźan la ston byed pa || de yi bsod nams de ni ches mchog go || me tog dri źim byug pa gdugs rnams daṅ || ba dan rgyal mtshan lda ldi gos rnams kyis ||
źiṅ de thams cad yoṅs su gaṅ byas nas || byaṅ chub (3) sems dpas saṅs rgyas mchod pa bas ||
bde gśegs bstan pa dam chos rab ’jig źiṅ || ’gag pa’i tshe na gaṅ źig bag yod pa ||
dam pa’i chos ni yoṅs su ’dzin byed pa || de yi bsod nams de ni tshe mchog go || phyogs bcu dag na rgya mtsho gaṅ yod pa || de dag (4) ’bru mar dri źi ma rab bkaṅ ste ||
sñiṅ po ri rab tshad tsam byas nas su || rgyal ba’i mchod rten me mar bus pa bas ||
gaṅ gis chos sgron ’di ni rab ’jig tshe || ’jig rten ’di dag mu na pas bsgribs śes nas ||
rgyal bas gsuṅs pa’i chos ’di ’dzin byed na || de yi bsod nams (5) de ni ches mchog go || saṅs rgyas kyi ni byaṅ chub mchog tshol źiṅ || źiṅ rnams bye bar ’dren pa gaṅ mthoṅ ba ||
de dag la ni bskal pa bye maṅ du || lha rdzas ’du byed yid ’oṅ mchod pa bas ||
gaṅ źig saṅs rgyas byas pa gzo ba daṅ || dkon mchog gsum ni rjes su gzuṅ ba (6) daṅ ||
chos ’di la ni sems can gzuṅ ba’i phyir || dam chos ’dzin pa de ni ches mchog go || ji ltar mgon po rnams kyi chos ’dzin ltar || sems can gaṅ ṅas saṅs rgyas spyan gyis gzigs ||
de dag gaṅ gis brgya byin tshaṅs par bkod || de yi bsod nams de sñed (7) mi ’phel lo ||
sems can de kun dgra bcom bkod pa daṅ || raṅ rgyal theg par rab tu bkod pa bas ||
gaṅ źig byaṅ chub tu ni sems bskyed nas || dam chos ’dzin pa de ni khyad par ’phags || gal te bsod nams de la gzugs yod na || phyogs bcu’i źiṅ rnams thams (329b1) cad gaṅ bar ’gyur ||
skyes bu khyu mchog ye śes ma gtogs par || bsod nams de yi snod ni yod ma yin ||
ji ltar bskal pa bye ba stoṅ brjod kyaṅ || saṅs rgyas ye śes mtha’ yod ma yin ltar ||
de bźin gśegs kyi dam chos ’dzin pa yi || bsod nams de yaṅ tshad (2) yod ma yin no ||

Then the bodhisatva Puṇyālaṃkāra, having heard this teaching on the merit of upholding the true dharma from the Lord, became contented, elated, enraptured, overjoyed, exultant and jubilant (tuṣṭodagrāttamanāḥ pramuditaḥ prītisaumanasyajāto bhavati), and addressed himself to the Lord: “O Lord, the bodhisatvas, who do not strive for upholding the true dharma, will be beset by the Māra (mārādhiṣṭhita). If, O Lord, there are bodhisatvas who [have planted] all other roots of good without upholding the true dharma, their merits would be merely as a mustard seed (sarṣapa). The roots of good stemming from upholding the true dharma are established in the conception of a self (ātmasaṃjñā), which is exactly the same as the sphere of space (gaganadhātu) in ten directions. In order to seek for the happiness of all living beings (sarvasatvasukha), O Lord, I will give up my body and soul (kāyajīvita), and, without desiring any happiness for me, will put on the armour for the sake of upholding the true dharma.” When this exposition of religion was set forth, due to the maturation of the bodhisatva Gaganagañja’s merit, in order to pay homage (pūjākarmaṇa) to this exposition of religion (dharmaparyāya), the bodhisatvas, who have the same thoughts with the bodhisatva Gaganagañja, dwelling in immeasurable buddha-fields in ten directions, poured down the rain of flowers (puṣpavarṣa) from the vault of the sky. Then this sound resonated in open space: “While adorning and upholding this chapter of the Great Collection (mahāsaṃnipātaparivarta), the bodhisatva, the great being Gaganagañja has done the buddha-activities (buddhakārya). The living beings who are not separated from the thought of awakening (bodhicittāviyukta) will uphold this exposition of religion, and in the same way, they will adorn the true dharma.” Then at that time, the Lord emitted such light from his body, thereby all buddha-fileds in ten directions became filled with it. When the beginning, middle and end of this exposition of religion was set forth, immeasurable, incalculable living beings produced the thought of awakening, and attained the tolerance [that all things are unborn (anutpattikadharmakṣānti).] Some of their thoughts were liberated, some of them attained the eyes of the dharma (dharmacakṣuḥ), some of them became free from desire, some of them acquired the good qualities of gods and men (devamanuṣyasaṃpatti) and gathered causes for seeing other buddhas, and even the Lord was pleased with all of them. As the Lord had uttered these words, the bodhisatva great being Gaganagañja, the bodhisatva great being Maitreya, the bodhisatva great being Kutūhalajāta, the bodhisatva great being Ratnapāṇi, the bodhisatva great being Mañjuśrī, the bodhisatva great being Guṇarājaprabhāsa, the bodhisatva great being Puṇyālaṃkāra, the bodhisatva great being Apāyajaha, the bodhisatva great being Dharmarāja, the venerable Śāriputra, the venerable Mahākāśyapa, the venerable Ānanda, the Brahmā king of Sahā, Śakra king of the gods, the Four Great Kings, the monks, the bodhisatvas, the whole of that assembly, and the world with its gods, human beings, anti-gods and gandharvas praised what the Lord had preached (idam avocad bhagavān āttamanā gaganagañjo bodhisatvo mahāsatvaḥ ca maitreyo bodhisatvo mahāsatvaś ca kutūhalajāto bodhisatvo mahāsatvaś ca ratnapāṇir bodhisatvo mahāsatvaś ca mañjuśrīr bodhisatvo mahāsatvaś ca guṇarājaprabhāso bodhisatvo mahāsatvaś ca puṇyālaṃkāro bodhisatvo mahāsatvaś ca apāyajaho bodhisatvo mahāsatvaś ca dharmarājo bodhisatvo mahāsatvaś ca śāriputraḥ āyuṣmāṃś ca mahākāśyapaḥ āyuṣmāṃś ca ānandaḥ āyuṣmāṃś ca brahmā sahāṃpatiś ca śakraś ca devānām indraś catvāraś ca mahārājānaḥ te ca bhikṣavaḥ te ca mahāśrāvakāś sā ca sarvāvatī parṣat sadevamānuṣāsuragandharvaś ca loko bhagavato bhāṣitam abhyanandann iti).

爾時功徳莊嚴菩薩白佛言。世尊。如我今者。信解如來所説義趣。後五百歳。法欲滅時。諸發大乘衆生。其不受此經法者。將知是等爲魔所持墮佛法外。 . . . . . . . . . .

爾時福莊嚴菩薩。從佛聞是護持此經。所得功徳不可限量。生大歡喜踊躍無量。而白佛言世尊後末世時諸有情類。若有不能持此經者。當知是人墮於魔界。世尊我觀護持自餘正法。所獲善根猶如芥子。若有能護此經法者。所得功徳如十方虚空。無有窮盡不可譬喩。世尊我今被於勇猛甲冑。寧捨身命護持是經。不爲悋望已身之利。但求一切有情安樂。説此法時。以大虚空藏菩薩福徳力故。有十方無量恒沙佛刹。虚空藏菩薩及無量佛諸菩薩衆。從於虚空雨種種花以爲供養。空中有聲而作是言。善哉善哉大虚空藏菩薩摩訶薩。乃能作此廣大佛事。乃至於此大集法要殊勝莊嚴。亦能攝受未來有情莊嚴正法。令彼不失菩提之心。於此經中受持讀誦書寫解説。爾時世尊爲欲囑累此經典故。以神通力即從身中放大光明。遍照十方無量佛刹悉皆振動。有無量阿僧祇有情。發阿耨多羅三藐三菩提心。無量有情得無生法忍。復有無量有情心得解脱。復有無量有情得法眼淨。復有無量有情離諸貪染。復有無量有情得於人天福徳勝因當得見佛。一切大衆皆生隨喜。佛説是經已。時大虚空藏菩薩摩訶薩。具壽大迦葉波。具壽阿難陀。娑訶世界主大梵天王。釋提桓因四大天王。諸苾芻衆。及大菩薩天人阿脩羅乾闥婆等。一切衆會聞佛所説。皆大歡喜信受奉行

de nas byaṅ chub sems dpa’ bsod nams kyis brgyan pas bcom ldan ’das las dam pa’i chos yoṅs su ’dzin pa’i bsod nams bśad pa ’di thos nas tshim źiṅ mgu la yi raṅs te rab tu dga’ nas | dga’ ba daṅ yid bde bskyes te | bcom ldan ’das (3) la ’di skad ces gsol to || bcom ldan ’das byaṅ chub sems dpa’ gaṅ dag dam pa’i chos yoṅs su ’dzin pa la brtson par mi bgyid pa de dag ni bdud kyis byin gyis brlabs pa lags so || bcom ldan ’das gaṅ dag dam pa’i chos yoṅs su ’dzin pa daṅ bral ba’i dge ba’i rtsa ba (4) gźan thams cad ni bdag la yuṅs ’bru tsam du gda’o || dam pa’i chos yoṅs su ’dzin pa’i dge ba’i rtsa ba ni phyogs bcu’i nam mkha’i khams ji lta ba bźin du bdag ’du śes gnas par gyur to || bcom ldan ’das ’di ltar bdag sems can thams cad la bde bar ’tshal ba’i slad (5) du lus daṅ srog kyaṅ bor te | bde ba thams cad mi ’tshal bar dam pa’i chos yoṅs su bzuṅ ba’i slad du go cha bgo bar bgyi’o || chos kyi rnam graṅs ’di bśad ba na byaṅ chub sems dpa’ nam mkha’ mdzod kyi bsod nams kyi rnam par smin pa’i rgyu ’thun pas phyogs bcu’i saṅs rgyas kyi (6) źiṅ dpag tu med pa nas | byaṅ chub sems dpa’ nam mkha’ mdzod daṅ blo mñam pa’i byaṅ chub sems dpa’ rnams kyis chos kyi rnam graṅs ’di la mchod pa bya ba’i phyir nam mkha’i dkyil nas me tog gi char mṅon par rab tu phab po || bar snaṅ las kyaṅ sgra ’di skad ces byaṅ chub sems (7) dpa’ sems dpa’ chen po nam mkha’ mdzod kyis ’dus pa chen po’i le’u ’di brgyan te yoṅs su gzuṅ ba’i bar du saṅs rgyas kyi bya ba byas so || byaṅ chub kyi sems daṅ ma bral ba’i sems can gaṅ dag chos kyi rnam graṅs ’di ’dzin par ’gyur ba de dag kyaṅ de bźin du dam pa’i chos rgyan (330a1) par byed par ’gyur ro || de nas bcom ldan ’das kyis de’i tshe sku las ’di lta bu’i ’od rab tu btaṅ bas ’od des phyogs bcu’i saṅs rgyas kyi źiṅ thams cad rgyas par gaṅ bar gyur to || chos kyi rnam graṅs ’di’i thog ma daṅ | bar ma daṅ | tha ma bśad pa na sems can dpag tu med (2) graṅs med pa ni byaṅ chub tu sems skyes so || sems can dpag tu med graṅs med pa dag ni bzod pa thob par gyur to || sems can la la dag ni sems rnam par grol lo || la la dag ni chos kyi mig rnam par dag go || la la dag ni ’dod chags daṅ bral brñed do || la la dag ni lha daṅ mi’i phun (3) sum tshogs pa yoṅs su bzuṅ bar gyur te | saṅs rgyas gźan dag la yaṅ lta ba’i phyir rgyu bsags par yaṅ gyur to || de dag thams cad la yaṅ bcom ldan ’das rjes su thugs raṅ ṅo || bcom ldan ’das kyis de skad ces bka’ stsal nas | byaṅ chub sems dpa’ sems dpa’ chen po nam (4) mkha’ mdzod daṅ | byaṅ chub sems dpa’ sems dpa’ chen po byams pa daṅ | byaṅ chub sems dpa’ ltad mo can daṅ | byaṅ chub sems dpa’ lag na rin po che daṅ | byaṅ chub sems dpa’ rin chen dpal daṅ | byaṅ chub sems dpa’ yon tan rgyal po’i ’od daṅ | byaṅ chub sems dpa’ (5) bsod nams kyis brgyan pa daṅ | byaṅ chub sems dpa’ ṅan soṅ spoṅ ba daṅ | byaṅ chub sems dpa’ chos kyi rgyal po daṅ | tshe daṅ ldan pa śā ri’i bu daṅ | tshe daṅ ldan pa ’od sruṅ chen po daṅ | tshe daṅ ldan pa kun dga’ bo daṅ | mi mjed kyi bdag po tshaṅs pa daṅ | lha’i dbaṅ po brgya byin daṅ | (6) rgyal po chen po bźi daṅ | dge sloṅ de dag daṅ | byaṅ chub sems dpa’ de dag daṅ | thams cad daṅ pa’i ’khor de daṅ | lha daṅ | mi daṅ | lha ma yin daṅ | dri zar bcas pa’i ’jig rten yi raṅs te bcom ldan ’das kyis gsuṅs pa la mṅon par bstod do ||

Colophon

The Exalted Discourse of the Great Vehicle entitled The Questions of Gaganagañja is completed (mahāsaṃnipātād āryagaganagañjaparipṛcchā nāma mahāyānasūtraṃ samāptam). Translated, rendered into the new terminology, and finalized by the Indian preceptor Vijayaśīla, Śīlendrabodhi, and the chief editor-cum-translator, Ye shes sde.

. .

大集大虚空藏菩薩所問經卷第八

|| ’dus pa chen po’i le’u las ’phags (7) ba nam mkha’ mdzod kyis źus pa źes bya ba theg pa chen po’i mdo rdzogs so || || rgya gar gyi mkhan po bi dza ya śī la daṅ | śī len dra bo dhi daṅ | źu chen gyi lo tstsha ba ban de ye śes sdes bsgyur te skad gsar chad kyis kyaṅ bcos nas gtan la phab pa ||

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