Bibliotheca Polyglotta

Gaganagañjaparipṛcchā

Complete text

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).

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

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 ||

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