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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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Gaganagañjaparipṛcchā
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionI. The Occasion
Click to Expand/Collapse OptionII. Introduction
Click to Expand/Collapse OptionIII. 37 Questions
Click to Expand/Collapse OptionIV. 37 Answers
Click to Expand/Collapse OptionV. Miracle
Click to Expand/Collapse OptionVI. Dialogues
Click to Expand/Collapse OptionVII. Transmission
Click to Expand/Collapse OptionColophon
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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 know1 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). 
  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);2   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. 
  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 | 
 
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