Bibliotheca Polyglotta

A list of the contents of the upodghāta then follows, gleng bslang ba yang rnam pa bdun gyis bstan te: a) bstan pa phun sum tshogs pa dang, b) bstan pa dang rjes su mthun pa’i ’od zer phun sum tshogs pa dang, c) bstan pa’i gzhi phun sum tshogs pa dang, d) ston pa’i bdag nyid chen po brjod pa phun sum tshogs pa dang, e) nges par gdon mi za ba’i gtam phun sum tshogs pa dang, f) dris pa la lan glan pas ’di ni bzhugs pa’i de bzhin gshegs pas gzhan gyi yon tan bsngags pa phun sum tshogs pa dang, g) mthu chen po bstan pa phun sum tshogs pa’o. a) de nas bcom ldan ’das byang chub sems dpa’i spyod pa la rab tu ’jug pa dang nges par ’byung ba zhes bya ba nas gsal bar mdzad do yang dag par rab tu ston to zhes bya ba’i bar gyis bstan pa phun sum tshogs pa bstan to; b) de nas bcom ldan ’das de lta bu shin tu rnam par nges pa’i don ’dus pa chen po’i le’u zhes bya ba nas lus dang sems rab tu tshim par gyur cing bdag nyid bde ba thams cad dang ldan pa snyam du shes pa’i bar gyis bshad pa dang rjes su mthun pa’i ’od zer phun sum tshogs pa bstan to; c) rin po che bkod pa’i ’khor gyi khyams su bcom ldan ’das kyi spyan sngar zhes bya ba nas lhan cig tu ongs te de dag ’ong ba’i snga ltas so zhes bya ba’i bar gyis bstan pa’i gzhi phun sum tshogs pa bstan to; d) bcom ldan ’das kyis de skad ces bka’ stsal nas ring po ma lon par de nas de’i tshe zhes bya ba nas ’khor dang bcas te padma’i snying po de dag la skyil mo krung du ’khod do zhes bya ba’i bar gyis ston pa’i bdag nyid chen po brjod pa phun sum tshogs pa bstan to; e) de nas sangs rgyas kyi mthus tshe dang ldan pa shā ri’i bu stan nas langs te zhes bya ba nas ’gro ba dang ’ong ba med pa ni ’phags pa rnams kyi ’gro ba’o zhes bya ba’i bar gyis nges par gdon mi za ba’i gtam phun sum tshogs pa bstan to; f) de nas tshe dang ldan pa sha radva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras zhes byas ba nas gang dag na byang chub sems dpa’ yongs su dag pa ’di lta bu dag ’khod pa’i sangs rgyas kyi zhing de dag ni shin tu nyung ngo zhes bya ba’i bar gyis dris pa lan glan pas ’di ni bzhugs pa’i de bzhin gshegs pa’i gzhan gyi yon tan bsngags pa phun sum tshogs pa bstan to; g) de nas tshe dang ldan pa sha radva ti’i bus zhes bya ba nas phyogs bcu’i sangs rgyas kyi zhing tshad pa nas chos nyan pa’i phyir ’dus so zhes bya ba’i bar gyis mthu chen po bstan pa phun sum tshogs bstan to.

de nas bcom ldan ’das byang chub sems dpa’i spyod pa la rab tu ’jug pa dang nges par ’byung ba sgrib pa med pa’i sgo zhes bya ba chos kyi rnam grangs; byang chub sems dpa’i lam bkod pa la dmigs pa; sangs rgyas kyi chos zab mo thams cad dang stobs bcu dang mi ’jigs pa yongs su ’grub pa’i ye shes kyi ’byung gnas; chos thams cad la dbang byed pa’i tshul dang gzungs kyi phyag rgya’i sgor ’jug pa; so so yang dag par rig pa shin tu rnam par nges pa la gzud pa’i sgor ’jug pa; mngon par shes pa chen po’i ye shes la gzud pa’i sgor ’jug pa; phyir mi ldog pa’i chos kyi ’khor lo; mi skye zhing mi ldog pa’i chos rab tu ston pa; bgrod pa gcig pa’i lam du yang dag par gzhol ba; theg pa thams cad theg pa gcig tu mtshungs pa nyid la yang dag par gzhol ba; tshul gcig pa’i chos kyi dbyings dbyer med pa la ’jug pa; sems can thams cad kyi bsam pa dang dbang po la gzud par bstan pa; snying po’i rjes su song ba’i chos rnam par nges pa; bdud kyi ’khor thams cad shin tu rnam par ’joms par byed pa; tshul bzhin gyi chos la gzud pa’i sgor ’jug pa; nyon mongs pa dang lta bar gyur pa thams cad ’dul ba; chags pa med pa’i shes rab dang ye shes kyi rjes su ’jug pa; mtha’ yas shing mtshungs pa med pa’i bsngo ba la mkhas pa’i thabs kyi ye shes bstan pa; sangs rgyas kyi chos thams cad kyi mnyam pa nyid kyi ye shes kyi rjes su ’jug pa; thogs pa med pa’i ye shes kyi byin gyi rlabs kyi sgor ’jug pa; chos thams cad kyi ji lta ba bzhin du shin tu gtan la bab par bstan pa; mi rtog rnam par mi rtog pa’i mnyam pa nyid la ’jug pa; rten cing ’brel bar ’byung ba zab mo khong du chud pa; bsod nams dang ye shes kyi tshogs chen po thams cad bsags pa; sangs rgyas kyi sku dang gsung dang thugs kyi mnyam pa nyid kyi rgyan gyi rjes su song ba; dran pa dang blo gros dang rtogs pa dang mos pa dang shes rab mi zad pa mngon par sgrub pa; nyan thos kyi theg pas gdul ba’i phyir ’phags pa’i bden pa’i tshul la ’jug pa; rang sangs rgyas kyi theg pas gdul ba’i phyir lus dang sems rab tu dben pa’i shes pa; theg pa chen pos gdul ba’i phyir thams cad mkhyen pa’i ye shes kyi sar dbang bskur ba thob pa; de bzhin gshegs pa’i yon tan brjod pa’i phyir chos thams cad la dbang byed pa’i tshul la ’jug pa; gsung ngo, ston to, rab tu ston to, mos par mdzad do, ’dzin du ’jug go, klog tu ’jug go, shes par mdzad do, rnam par rig par mdzad do, rab tu shes par mdzad do, rab tu ’jug par mdzad do, ’grel to, rnam par ’byed do, gsal bar mdzad do, yang dag par rab tu ston to;

atha khalu bhagavān bodhisattvacaryāpraveśaniryātyanāvaraṇamukhaṃ nāma dharmaparyāyaṃ; bodhisattvamārgavyūhālambanaṃ; sarvagambhīrabuddhadharmadaśabalavaiśāradyapariniṣpattijñānākāraṃ; sarvadharmādhipateyanayadhāraṇīmudrāmukhapraveśaṃ; suviniścitapratisaṃvidavatāraṇamukhapraveśaṃ; mahābhijñājñānāvatāraṇamukhapraveśam; avaivartikadharmacakram; anutpādānāvartikadharmaprakāśanam; ekāyanamārgasamavasaraṇaṃ; sarvayānaikayānasamatāsamavasaraṇam; asaṃbhinnaikanayadharmadhātupraveśaṃ; sarvasattvāśayendriyāvatāraṇanirdeśaṃ; sārānugatadharmaviniścayaṃ; sarvamāramaṇḍalavidhvaṃsanaṃ; yoniśodharmāvatāraṇamukhapraveśaṃ; sarvakleśadṛṣṭigatadhamanam; asaṅgaprajñājñānānuvartakam; anantātulyapariṇāmanākauśalyopāyajñānanirdeśaṃ; sarvabuddhadharmasamatājñānānuvartakaṃ; apratihatajñānādhiṣṭhānamukhapraveśam; sarvadharmayathābhūtopadeśam; akalpāvikalpasamatāpraveśaṃ; gambhīrapratītyasamutpādādhigamanaṃ; sarvamahāpuṇyajñānasaṃbhāropacayaṃ; buddhakāyavākcittasamatālaṃkārānugatam; akṣayasmṛtimatigatyadhimuktiprajñābhinirhāram; āryasatyanayapraveśaṃ śrāvakayānavineyārthāya; kāyacittapravivekajñānaṃ pratyekabuddhayānavineyārthāya; sarvajñajñānabhūmyabhiṣekapratilambhaṃ mahāyānavineyārthāya; sarvadharmādhipateyanayapraveśaṃ tathāgataguṇodbhāvanārthāya; bhāṣate deśayati prakāśayaty ārocayati samādāpayati vācayati jñāpayati vijñāpayati prajñāpayati pravartayati vivarati vibhajayaty uttānīkaroti samprakāśayati sma.

a) [Qualities of the teaching (nirdeśasaṃpad):] Then the Lord, the discourse on religion called The Unobstructed Gate of Penetration into and Going Forth in the Practice of a Bodhisattva [being the body (kāya) of this sūtra], which [has the following properties (guṇa):] has the arrangement of the bodhisattva’s way as its object, is the source of the wisdom that accomplishes all the profound teachings of a Buddha [on selflessness in the person and the moments of existence], the ten powers and his intrepidities, is the entering of the gate which is the seal of retaining in memory, the method for mastering all moments of existence, is the entering of the gate leading to the well determined special kinds of knowledge, is the entering of the gate leading to knowledge of the great supernormal knowledges, is the wheel of religion never turning back [from the incomparable awakening (anuttarabodhi) ], is teaching the religion of not turning back, the religion of non-origination, is uniting to the way to be traversed alone, is uniting all ways in the sameness of the one way, is the entrance into the unadulterated totality of all moments of existence which is of one single principle, is the teaching of how to understand intentions and abilities in all beings, is determining the religion that conforms to the essential [which is not destroyed by the Evil One and the heretics], is the destruction of all regions of the Evil One, is the entering of the gate leading to the basic moments of existence, is subduing all vices and views, is in accordance with unhindered insight and knowledge, is teaching the knowledge of expedient means which is skill in transforming [into awakening] in an infinite and incomparable way, is in accordance with knowledge of the fact that all qualities of a Buddha are the same [and of one taste in being empty (śūnyataikarasa) ], is the entering of the gate into mastering the unhindered knowledge [in seeing all things without effort (anābhoga) ], is the teaching of all moments of existence such as they really are, is the entering into the sameness which is beyond thought-constructions and fictions, is the understanding of the deep dependent origination, is the gathering of the complete accumulation of great merit and knowledge, is in accordance with the sameness of the Buddha’s ornaments of body, speech and mind, is realization of imperishable recollection, intelligence, understanding, devotion and insight, is the entrance into the teaching of the noble truths for the sake of those to be educated by means of the disciples’ way, is knowledge of physical and mental isolation [like the rhinoceros (khaḍgaviṣāṇakalpa) ] for the sake of those to be educated by means of the isolated buddha’s way, is attainment of the consecration for the stage of omniscience [or buddhahood] for the sake of those to be educated by means of the great way, and is the entrance into the method for mastery [by knowledge] of all moments of existence for the sake of proclaiming the virtues of the Tathāgatas, he taught, pointed out, made clear, declared, made accepted, caused to be recited, made known, announced, explained, displayed, revealed, defined, proclaimed, and expounded.

bstan pa phun sum tshogs pa.
The meanings of these terms are interpreted in ṭ. fol. 14a7-b6, vide infra in loco.
12a2-5: de nas bcom ldan ’das zhes bya ba la sogs pas mdo sde’i lus dang yon tan bstan te, sngar smos pa’i gnas de na ’khor de lta bu dag dang thabs cig tu bzhugs nas mdo sde ’di lta bu gsungs so. rab tu ston to zhes ’byung ba’i tshig ’og ma dang sbyar ro. de la mdo sde’i lus ni byang chub sems dpa’i spyod pa la ’jug pa dang nges par ’byung ba sgrib pa med pa’i sgo zhes bya ste; byang chub sems dpa’i spyod pa ni mdo sde ’di las byang chub tu sems bskyed pa nas thabs la mkhas pa’i bar bstan pa rnams te; ’jug pa ni spyod pa de dag rtsom pa’o; nges par ’byung ba ni spyod pa de dag la zhugs pa’i dgos pa mthar phyin pa la bya’o; sgrib pa med pa ni de ltar ’jug cing ’byung ba la sgrib pa dang bar chad med pa’i don te; de lta bu dag mdo sde ’di las bstan pas na sgo zhes bya’o. byang chub sems dpa’i lam bkod pa la dmigs pa zhes bya ba nas de bzhin gshegs pa’i yon tan brjod pa’i phyir chos thams cad la dbang byed pa’i tshul la ’jug pa zhes bya ba’i bar du mdo sde ’di’i yon tan ston to. de la byang chub sems dpa’i lam bkod pa la dmigs pa zhes bya ba la byang chub sems dpa’i lam ni byang chub kyi sa rnams la bya’o; sa de dag gi rnam pa so sor gsal bar snang ba la bkod pa zhes bya ste, mdo sde ’dis de la dmigs pa ston pas na de skad ces bya’o. sangs rgyas kyi chos zab mo thams cad dang stobs bcu dang mi ’jigs pa yongs su ’grub pa’i ye shes kyi ’byung gnas zhes bya ba ni ming gis smos pa’i chos de rnams yongs su ’grub pa’i ye shes mdo sde ’di bstan pa las ’byung ba’i phyir ro. sangs rgyas kyi chos zab mo ni gang zag la bdag med pa dang chos la bdag med pa’o. buddhadharma also may mean "qualities of a Buddha", viz. bala and vaishāradya. chos thams cad la dbang byed pa’i tshul dang gzungs kyi phyag rgya’i sgor ’jug pa zhes bya ba ni ’dus byas dang ’dus ma byas kyi chos thams cad khong du chud pa’i dbang ni don dang tsig mi brjed pa’i gzungs kyis byed de, gzungs kyi phyag rgya’i sgo phye na chos thams cad la dbang byed par ’gyur te, de lta bu mdo sde ’di las ston pas na sgor ’jug pa zhes bya’o. so so yang dag par rig pa shin tu rnam par nges pa la gzud pa’i sgor ’jug pa zhes bya ba ni chos dang don dang nges pa’i tshig dang spobs pa so so yang dag par rig pa bzhi legs par gtan la ’bebs pa mdo sde ’di las ston pas na gzud pa’i sgor ’jug pa zhes bya’o. mngon par shes pa chen po’i ye shes la gzud pa’i sgor ’jug pa zhes bya ba ni byang chub sems dpa’i mngon par shes pa drug po mdo sde ’di las ston pas na de skad ces bya’o; chen po ni ’jig rten gyi mngon par shes pa dang, nyan thos dang rang sangs rgyas kyi mngon par shes pa bas byang chub sems dpa’i mngon par shes pa che ba’i phyir ro. phyir mi ldog pa’i chos kyi ’khor lo zhes bya ba ni bla na med pa’i byang chub las phyir mi ldog pa’i thabs mdo sde ’di las ston pa’i phyir ro. mi skye zhing mi ldog pa’i chos rab tu ston pa zhes bya ba ni chos thams cad thog ma nas ma skyes pa dang bla na med pa’i byang chub las mi ldog pa’i tshul mdo sde ’di las ston pa’i phyir ro. bgrod pa gcig pa’i lam du yang dag par gzhol ba zhes bya ba ni theg pa gcig gi lam phyin ci ma log par ston pa zhes bya ba’o. theg pa thams cad theg pa gcig tu mtshungs pa nyid la yang dag par gzhol ba zhes bya ba ni gong ma nyid ’dis gsal bar bstan te, gong du bgrod pa gcig ces smos pa ste, bgrod pa gang dang gang gcig tu ston ce na? nyan thos dang rang sangs rgyas dang byang chub sems dpa’i theg pa gcig tu gsum char mtshungs par ston ces bya ba’i tha tshig go. tshul gcig pa’i chos kyi dbyings dbyer med pa la ’jug pa zhes bya ba ni chos kyi dbyings rnam par dag pa tshul gcig ste, sna tshogs su dbyer med pa mdo sde ’di las ston pa’i phyir ro. sems can thams cad kyi bsam pa dang dbang po la gzud pa bstan pa zhes bya ba ni sems can rnams kyi bsam pa gang la dad pa dang dbang po rno rtul la mkhas pa mdo sde ’di las ston pa’i phyir ro. snying po’i rjes su song ba’i chos rnam par nges pa zhes bya ba ni bdud dang mu stegs can la sogs pa phas kyi rgol ba rnams kyis mi tshugs shing bstan pa la snying po zhes bya ste, chos de lta bu mdo sde ’di las ston pa’i phyir ro. de bas na tshig ’og mas mtshon te: bdud kyi ’khor thams cad shin tu ’joms par byed pa zhes bstan to. tshul bzhin gyi chos la gzud pa’i sgor ’jug pa zhes bya ba ni mya ngan las ’das pa rjes su mthun pa’i chos la tshul bzhin gyi chos zhes bya ba ste, de la gzud pa ni mdo sde ’di las bshad pa’i phyir de skad ces bya’o. nyon mongs pa dang lta bar gyur pa thams cad ’dul ba zhes bya ba ni ’dod chags la sogs pa nyon mongs pa dang, bdag tu lta ba dang, mthar ’dzin par lta ba dang, log par lta ba dang, lta ba mchog tu ’dzin pa dang, tshul khrims dang brtul zhugs mchog tu ’dzin pa’i rnam pa lnga rnams spong ba’i thabs mdo sde ’di las bstan pa’i phyir ro. chags pa med pa’i shes rab dang ye shes kyi rjes su ’jug pa zhes bya ba ni yun ring po dang thag ring pos chod pa’i dngos po rnams la bsgribs pa med par shes pa’i shes rab dang ye shes skye ba’i thabs mdo sde ’di las bstan pa’i phyir te; shes rab ni chos thams cad kyi rang gyi mtshan nyid rnam par ’byed nus pa’o, ye shes ni shes rab kyis rnam par phye ba’i chos la spyi’i mtshan nyid du rtogs pa’o – "..... Insight (prajnyā) is able to discern the specific characteristics (svalakṣaṇa) of all moments of existence, while knowledge understands the general characteristics (sāmanyalakṣaṇa) of the moments of existence that have been discerned by insight". mtha’ yas shing mtshungs pa med pa’i bsngo ba la mkhas pa’i thabs kyi ye shes bstan pa zhes bya ba ni dge ba spyad do cog bla na med pa’i byang chub tu bsngo ba la mkhas pa’i thabs mtha’ yas shing mtshungs pa med pa’i ye shes ’gyur ba mdo sde ’di las bstan pa’i phyir ro. sangs rgyas kyi chos thams cad kyi mnyam pa nyid kyi ye shes kyi rjes su ’jug pa zhes bya ba ni stobs dang mi ’jigs pa la sogs pa sangs rgyas kyi chos thams cad stong pa nyid du ro gcig par chud pa’i ye shes su ’gyur ba mdo sde ’di las bstan pas na ’di skad ces bya’o. thogs pa med pa’i ye shes kyi byin gyi brlabs kyi sgor ’jug pa zhes bya ba ni bsam zhing ’bad mi dgos par lhun gyis grub pa nyid du dngos po thams cad shes pa’i ye shes la thogs pa med pa’i ye shes zhes bya’o; ye shes de lta bu la gnas pa’am de lta bu’i mthu dang ldan pa la byin gyi brlabs zhes bya ste, de lta bu mdo sde ’di bstan pa las ’byung bas na de skad ces bya’o. chos thams cad ji lta ba bzhin du shin tu gtan la phab par bstan pa zhes bya ba ni byang chub kyi phyogs dang dang sa dang pha rol tu phyin pa la sogs pa sangs rgyas kyi chos rnams phyin ci ma log par mdo sde ’di las ston pa’i phyor ro. mi rtog rnam par mi rtog pa’i mnyam pa nyid la ’jug pa zhes bya ba ni rtog pa dang dpyod pa las ’das pa’i mnyam pa nyid mdo sde ’di bshad pa las ’byung ba’i phyir ro. rten cing ’brel bar ’byung ba zab mo khong du chud pa zhes bya ba ni chos rnams byed pa pos ma byas par rten cing ’brel bar ’byung ba yin par ’jig rten pa rnams yid mi ches pa’i phyir zab ste, mdo sde ’di bshad pa las de ltar khong du chud par ’byung ba’i phyir ro. bsod nams dang ye shes kyi tshogs chen po thams cad bsags pa zhes bya ba ni mdo sde ’di bshad pa’am, bstan pa las byang chub sems dpa’i bsod nams dang ye shes kyi tshogs chen po stsogs par ’gyur ba’i phyir ro sangs rgyas kyi sku dang gsung dang thugs kyi mnyam pa nyid kyi rgyan gyi rjes su song ba zhes bya ba ni sku dang gsung dang thugs gsum char yang don dam par ro gcig ste, mnyam pa nyid du gyur pa nyid zab pas na rgyan ces bya’o. de lta bu mdo sde ’di bshad pa las ’byung bas na rjes su song ba zhes bya’o. dran pa dang blo gros dang rtogs pa dang mos pa dang shes rab mi zad pa mngon par sgrub pa zhes bya ba ni dran pa la sogs pa ming gis smos pa’i rnams ’khor ba’i mtha’i bar du zad mi shes par ’gyur ba mdo sde ’di bshad pa las ’byung bas na de skad ces bya ste, dran pa la sogs pa ni sngar bshad zin; mos pa ni yid ches nas gzhan du mi ’gyur ba’o. nyan thos kyi theg pas ’dul ba’i phyir ’phags pa’i bden pa’i tshul la ’jug pa zhes bya ba ni nyan thos kyi theg pas ’dul ba’i sems can rnams kyi phyir ’phags pa’i bden pa bzhi’i tshul yang ’di las ston pas na de skad ces bya’o. rang sangs rgyas kyi theg pas ’dul ba’i phyir lus dang sems rab tu dben pa shes pa zhes bya ba ni rang sangs rgyas kyi theg pas ’dul ba’i sems can rnams kyi don du bse ru lta bur spyad pa’i lus dang sems rab tu dben par shes pa yang mdo sde ’di las bstan pa’i phyir ro. theg pa chen pos ’dul ba’i phyir thams cad mkhyen pa’i ye shes kyi sar dbang bskur ba thob pa zhes bya ba ni theg pa chen po’i skal ba can gyi sems can rnams kyi don du sangs rgyas kyi sar dbang bskur bar ’gyur ba yang mdo sde ’di bstan pa las ’byung ba’i phyir de skad ces bya’o. de bzhin gshegs pa’i yon tan brjod pa’i phyir chos thams cad la dbang byed pa’i tshul la ’jug pa zhes bya ba ni sangs rgyas kyi chos thams cad thogs pa med par shes pa la chos thams cad la dbang byed pa zhes bya ste; chos thams cad shes na de bzhin gshegs pa’i yon tan yang rtogs shing ston nus par ’gyur te; de ltar ’gyur ba’i thabs la tshul zhes bya’o; tshul de lta bu mdo sde ’di bstan pa las ’byung bas na tshul la ’jug pa shes bya ste; de lta bu’i yon tan dang ldan pa’i mdo sde ’di gsung ngo, ston to, rab tu ston to zhes bya ba la sogs pa ni ’chad pa’i tshig gi rnam grangs su rig par bya’o. yang na gsung ngo shes pa ni bstan pa’o; ’og ma rnams ni bshad pa ste: de la ston pa ni tshig dang yi ge bzang pos ston pa’o, rab tu ston pa ni rigs pa dang mi ’gal ba’i don ston pa’o; mos par mdzad pa la sogs pa tshig lhag ma rnams ni gang zag bdun po lung gi stobs can dang, rtogs pa’i stobs can dang, mdor bstan pas go ba dang, spros te bstan pas go ba dang, the tshom can dang, mi shes pa dang, log par shes pa rnams kyi dbang du byas pa ste. de la lung gi stobs can ni skye bo de bzhin gzegs pa’i gsung rab kyi lung tsam la brten cing klog pa dang nyan pa la sogs pa byed pa ste, de’i ched du ni mos par mdzad, ’dzin du ’jug ste, mdo bshad pa’i tshe dang po mos par mdzad pa dang de’i ’og tu don dang tshig ma nor bar ’dzin du ’jug pa dang, phyis kyang mi brjed par kha don du byed du ’jug pa’i phyir ro. rtogs pa’i stobs can gyi gang zag gi ched du ni shes par mdzad, rnam par rig par mdzad, rab tu shes par mdzad de, de yang chos gsum pos bshad par bya ba dang, bsgrub par bya ba dang, thos par bya ba’i chos gsung rab kyi yan lag bcu gnyis dang, ’phags pa’i lam dang, mya ngan las ’das pa rnams shes par mdzad pa la sogs pa go rims bzhin du bya’o. mdor bstan pas go ba’i gang zag gi ched du ni ’jug par mdzad de, ’phags pa’i bden pa bzhi ming tsam bstan pas ’jug par mdzad pa’i phyir ro. spros te bstan pas go ba’i gang zag gi ched du ni ’grel te, bden pa bzhi la rnam pa bcu drug tu phye nas ston pa lta bu’o. the tshom can gyi gang zag gi ched du ni rnam par ’byed de, bden pa dang dkon mchog la sogs pa gang la the tshom du gyur pa de nyid rnam par gcad pa’i phyir gtan tshigs dang bcas pas rnam par ’byed do. mi shes pa’i gang zag gi ched du ni gsal bar mdzad de, yang nas yang du ston to. log par shes pa’i gang zag gi ched du ni yang dag par rab tu ston te, phyin ci ma log par ston ces bya ba’i tha tshig go.

爾時世尊入諸菩薩所願成行其法名曰無陰蓋門所謂莊嚴諸菩薩道甚深佛法正覺法力具無所畏聖慧之室遊於諸法而得自在攝總持印曉了辯才所入道門以大神通普至啟明講暢分別不退法輪等御諸乘通一法界無所破壞頒宣眾生諸根意性敏達堅要決一切法降伏魔場隨應順法皆能開化塵勞結著迷惑邪見六十二疑闡無礙智明解無際所勸助業尋為發遣入於諸佛平等道慧無施無望無處所門演說諸法如審真諦等處有想及與無想曉了深奧十二緣起積功累德不可稱限莊嚴諸佛身口意行志得由身所知無盡修四聖諦教授聲聞身心靜寂化緣覺乘逮一切智具阿惟顏興大乘學入一切法恣已獨步嘆詠如來功勳之德隨時宣示委靡撫恤訓誨以漸導闡法藏顯其處所除斯微翳開示明曜

爾時世尊入諸菩薩所行無礙諸法門經淨諸開士嚴妙道場十力無畏智慧成就獲得自在總持印門分別諸辯大神通門轉不退轉無生法輪通達諸法法同於一相於一相法不生分別知諸眾生根性無礙善能觀察諸法實相破壞一切諸魔境界入於通達善思惟門能除一切煩惱諸見無礙智慧善權方便一切佛法平等無二受持諸佛智慧之門演說諸法如真實相憶想取相入平等門入深因緣成就功德莊嚴佛身身口意業念意進持顯示四諦分別妙慧化聲聞故身心寂靜化緣覺故得一切智化大乘故入一切法得自在智讚歎如來諸功德故如是等門宣說開示教導分別

de nas bcom ldan ’das de lta bu shin tu rnam par nges pa’i don ’dus pa chen po’i le’u’i chos kyi rnam grangs ’di rgya cher yang dag par rab tu ston pa na, shar phyogs logs nas gser gyi ’od chen po snang bar gyur to. gser gyi ’od snang ba des rin po che bkod pa’i ’khor gyi khyams thams cad dang, stong gsum gyi stong chen po’i ’jig rten gyi khams ’di yang gser gyi ’od chen po des snang bar gyur to. de bzhin gshegs pa’i ’od dang byang chub sems dpa’ dbang bskur ba thob pa rnams kyi ’od ma gtogs par, gang gzhan stong gsum gyi stong chen po’i ’jig rten gyi khams ’di’i nyi ma dang zla ba’i ’od dang, brgya byin dang tshangs pa dang ’jig rten skyong ba rnams kyi ’od dang, lha dang klu dang gnod sbyin dang dri za dang lha ma yin dang nam mkha’ lding dang mi’am ci dang lto ’phye chen po rnams kyi ’od dang, me dang nor bu dang rin po che dang glog dang skar ma rnams kyi ’od, de dag thams cad mog mog por byas te, zil gyis gnon cing mi gsal bar gyur to. gang stong gsum gyi stong chen po’i ’jig rten gyi khams ’di’i ’jig rten gyi bar na bsags pa’i gzugs su gyur pa dang mun nag mi snang bas - nyi ma dang zla ba ’di ltar rdzu ’phrul che ba, ’di ltar mthu che ba, ’di ltar dbang che bas kyang lham me, lhan ne, lhang nger ma gyur pa - de dag kyang ’od des sa ler gyur to; ’od de la rtsva dang, shing gel ba dang, sman dang, nags tshal rnams sgrib par mi byed do; ri nag po rnams dang, gangs kyi ri dang, ri rab dang, khor yug dang, khor yug chen po dang, ri btang zung dang, ri btang zung chen po yang rung ste, ri’i rgyal po chen po thams cad kyang sgrib par mi byed de. mnar med pa’i sems can dmyal ba chen po yan chad thams cad du thal te, stong gsum gyi stong chen po’i ’jig rten gyi khams thams cad snang bar byas nas sa ler gyur to. gang sems can dmyal ba pa rnams sam, dud ’gro’i skye gnas pa rnams sam, gshin rje’i ’jig rten pa’i sems can rnams kyi lus la ’od des phog par gyur pa, de dag thams cad sdug bsngal gyi tshor ba med par gyur te, lus dang sems rab tu tshim par gyur cing bdag nyid bde ba thams cad dang ldan pa snyam du sems so;

atha khalu bhagavatā asminn evaṃrūpe suviniścitārthe mahāsaṃnipātaparivarte dharmaparyāye vistareṇa saṃprakāśyamāne pūrvasyāṃ diśi mahataḥ suvarṇasyāvabhāsasya prādurbhāvo ’bhūt. sarvaś ca ratnavyūho maṇḍalamāḍo ’yaṃ ca trisahasramahāsahasralokadhātus tenāvabhāsenāvabhāsitaḥ sphuṭo ’bhūt, tathāgatānām avabhāsam abhiṣekaprāptānāṃ ca bodhisattvānām avabhāsaṃ sthāpayitvā ye ’nye ’sya trisahasramahāsahasralokadhātor avabhāsāś candrasūryayor avabhāsaḥ śakrabrahmalokapālānām avabhāso devanāgayakṣagandharvāsuragaruḍakiṃnaramahoragāṇām avabhāso ’gnimaṇiratnavidyunnakṣatrāṇām avabhāsas te sarve dhyāmīkṛtā jihmīkṛtā antarhitā anābhāsā abhūvann, asya ca trisahasramahāsahasralokadhātor lokāntarikāsu yāni saṃcitāni rūpagatāny andhakāratamisrā yatremāv api candrasūryayāv evaṃmahārddhikāv evaṃmahānubhāvau na bhāsato na tapato na virocataḥ tāny api tenāvabhāsena sphuṭāny abhūvan. taṃ cāvabhāsaṃ tṛṇagulmauṣadhivanaspatayo na cchādayati sma, kālaparvatā himavatsumerucakravāḍamahācakravāḍamucilindamahāmucilindā vā sarve mahāparvatarājā api na chādayanti sma, avīciparyantān mahānirayān sarvatrābhinirbhidya sarvatra sahasramahāsahasralokadhātur avabhāsitaḥ sphuṭo ’bhūt. yeṣāṃ narakāṇāṃ tiryagyonigatānāṃ yāmalaukikānāṃ sattvānāṃ kāyās tenāvabhāsena spṛṣṭās te sarve nirduḥkhavedanāḥ kāyacittapratarpitā aham eva sarvasukhasamarpita iti.

b) [Qualities of the radiance accompanying the teaching (nirdeśānugataraśmisaṃpad):] Then, as the Lord was explaining that discourse on religion, a section of “The Great Collection” with its well determined meanings, a great golden light appeared in the east. That golden light illumined the whole citadel adorned with jewels, as well as this system of threefold thousand great thousands of worlds. And except for the light of the Tathāgatas and the consecrated bodhisattvas, all other lights in this system of threefold thousand great thousands of worlds, the light of the sun and the moon, the light of Indra, Brahma or the protectors of the world, the light of gods, snake-gods, demons, celestial musicians, giants, divine birds, man-horses and great serpents, the radiance of fire, gems, jewels, lightning and the stars were all eclipsed, obscured and darkened. And even the forms heaped up in the spaces between the worlds of this system of threefold thousand great thousands of worlds, in utter darkness, where even the sun and the moon - having such great power, such great strength - do not shine, illuminate or shed beams, even they were illumined by that light. Grasses, bushes, herbs and trees did not obstruct that radiance, even black mountains, snow-mountains, Mt. Sumeru, Mt. Cakravāḍa, Mt. Mucilinda, Mt. Mahāmucilinda, and all the great kings of mountains did not obstruct it. And when it had penetrated everywhere, right down to the great Avīci hell, the whole of this system of threefold thousand great thousands of worlds was filled with light. And all the beings who were inhabitants of hell, animals or inhabitants of Yāma’s kingdom, whose bodies were touched by that light, thought: “I am in possession of every pleasure”, having no painful sensations, and being pleased in body and mind.

bstan pa dang rjes su mthun po’i ’od zer phun sum tshogs pa bstan pa’i skabs su bab nas de nas bcom ldan ’das zhes bya ba la sogs gsungs te; de lta bu shin tu rnam par nges pa’i don ’dus pa chen po zhes bya ba ni mdo sde ’dis chos kyi don legs par gtan la phab pa mang po bstan pa ’dus pa’i phyir de skad ces bya’o.
bstan pa dang rjes su mthun pa’i ’od zer yang yon tan rnam pa bzhis bstan te, 1) ’od zer gzhan rnams zil gyis gnon pa ni de bzhin gshegs pa’i ’od dang byang chub sems dpa’ dbang bskur ba thob pa rnams kyi ’od ma gtogs par zhes bya ba nas zil gyis gnon cing mi gsal bar gyur to zhes bya ba’i bar gyis bstan to. 2) mun nag sel ba ni gang stong gsum gyi stong chen po’i ’jig rten gyi khams zhes bya ba nas ’od des sa ler gyur to zhes bya ba’i bar gyis bstan te, nyi ma dang zla ba ’di ltar rdzu ’phrul che ba, ’di ltar mthu che ba, ’di ltar dbang che ba zhes smos pa ni bar snang la rgyu ba dang, ’dam rdzab dang ’bru la sogs pa skems shing smin par byed pa dang, gling khams gang du ’char zhing snang bar byed pa der ’char zhing snang bar byed pa’i phyir ro. 3) sgrib pa med pa ni ’od de la rtsva dang shing gel ba zhes bya ba nas ’jig rten gyi khams thams cad snang bar byas nas sa ler gyur to zhes bya ba’i bar gyis bstan to. 4) sems can thams cad kyi lus dang sems tshim par byed pa ni gang sems can dmyal ba pa rnams sam zhes bya ba nas bdag nyid bde ba thams cad dang ldan pa snyam du shes so zhes bya ba’i bar gyis bstan to.
Cf. Edg. s. v. lokāntarikā for the cliché.

于時東方自然出現大金色光。其光照此寶淨道場。及曜三千大千世界靡不周遍。大明[韙-是+光]曄皆蔽此土。日月釋梵及四天王。所有威曜悉不復現。大神妙天諸尊巍巍。天龍鬼神揵沓和阿須倫迦留羅真陀羅摩睺勒。光明悉歇。諸明月珠焰光寶珠。大火錠燎悉亦消滅。如來至真無極大光。諸阿惟顏菩薩身明獨顯現耳。其餘一切所有光明皆沒不現。此大千國迴遠懸絕窈隱闇冥。日月光明雖為廣大。威神巍巍不能及逮。照於彼鄉悉蒙光暉。其明不礙樹木牆壁須彌大山雪山黑山目鄰山大目鄰山鐵圍山大鐵圍山。其明通過照於三千大千世界。至無擇獄極於上方。地獄餓鬼畜生中者。其身皆荷此道明曜。眾苦悉除惱痛休息身心為安。各相慶賀自謂遭時。

時佛說是大集經時。於此東方自然出現大金色光。照此三千大千世界靡不周遍。除佛光明其中所有日月釋梵護世天王。諸龍鬼神乾闥婆。阿修羅．迦樓羅．緊那羅．摩睺羅伽。所有光明悉不復現。諸牆壁等樹木叢林。小山大山。目真鄰陀山。鐵圍山。大鐵圍山。及國土中間其光徹照。若此世界所有地獄皆蒙其光。其中眾生光觸身時。除一切苦受微妙樂。

rin po che bkod pa’i ’khor gyi khyams su bcom ldan ’das kyi spyan sngar ’khor gyi dkyil ’khor gyi khor yug thams cad du rin po che sna bdun gyi pad ma kha tshon shing rta’i phang lo tsam, ’dab ma bye ba brgya stong du ma dang ldan pa, dri zhim pa, bkra ba, blta na sdug pa, kha dog dang ldan zhing, yid du ’ong ba, steng rin po che’i gdugs kyi dra bas g.yogs pa - ka tsa lin de ltar ’jam zhing reg na bde ba - bye ba phrag drug cu sa’i rum nas ’thon te mngon par ’phags so. rin po che’i pad ma de dag re re las dri gang byung ba’i dri des stong gsum gyi stong chen po’i ’jig rten gyi khams kun tu rgyas te; gang stong gsum gyi stong chen po’i ’jig rten gyi khams ’di’i lha dang mi’i spos, de dag thams cad pad ma’i dri des zil gyis non par gyur to. lha dang, mi dang, klu dang, gnod sbyin dang, dri za dang, lha ma yin dang, nam mkha’ lding dang, mi’am ci dang, lto ’phye chen po gang rnams kyi sna’i rnam par rig pa la pad ma’i dri des phog pa, de dag thams cad kyang chos kyi dga’ ba dang ldan te, bdag nyid nyon mongs pa dang bral ba snyam du shes so; tshe dang ldan pa kun dga’ bos gser gyi ’od de dang pad ma bkod pa byung ba de dag mthong ngo. mthong nas kyang ngo mtshar du gyur, rmad du gyur nas stan las langs te, bla gos phrag pa gcig tu gzar nas, pus mo g.yas pa’i lha nga sa la btsugs te, bcom ldan ’das ga la ba de logs su thal mo sbyar ba btud nas, bcom ldan ’das la ’di skad ces gsol to: bcom ldan ’das, ’od blta na sdug pa ’di lta bu ’di rab tu gda’ zhing, pad ma bkod pa sngon ma mthong, sngon ma thos pa ’di dag byung ba su’i snga ltas lags? de skad ces gsol pa dang, bcom ldan ’das kyis tshe dang ldan pa kun dga’ bo la ’di skad ces bka’ stsal to: kun dga’ bo, ’di ni shar phyogs nas byang chub sems dpa’ blo gros mi zad pa zhes bya ba byang chub sems dpa’ bye ba phrag drug cus yongs su bskor cing mdun du bdar nas lhan cig tu ’ong ste; de dag ’ong ba’i snga ltas so;

ratnavyūhe maṇḍalamāḍe bhagavato ’ntike parṣanmaṇḍalasya sarvatra parisamante ṣaṣṭikoṭiḥ saptaratnapadmānāṃ śakaṭacakrapramāṇavistārāṇām anekaśatasahasrakoṭipatrakāṇāṃ sugandhānāṃ citrāṇāṃ darśanīyānāṃ varṇikānāṃ manojñānām upari ratnacchatrajālena pracchāditānāṃ mṛdukācilindasukhasaṃsparśena mahīkukṣijātānām abhyudgacchati sma. teṣāṃ ratnapadmānām ekaikasya yo gandhas tena gandhena trisahasramahāsahasralokadhātuḥ parisphuṭo ’bhūt, ye cāsya trisahasramahāsahasralokadhātor devānāṃ manuṣyāṇāṃ ca gandhās te sarve tasya padmasya gandhenābhibhūtāḥ. yeṣāṃ ca devamanuṣyanāgayakṣagandharvāsuragaruḍakiṃnaramahoragāṇāṃ ghrāṇavijñaptis tena gandhena vidhyate sma te sarve dharmaprītaya aham eva niṣkleśa iti; ayuṣmān ānandas taṃ suvarṇam avabhāsaṃ tāṃś ca padmavyūhān adrākṣīt. dṛṣṭvā cāścaryaprāpto ’dbhutaprāpta utthāyāsanād ekāṃśam uttarasaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam etad avocat: ayaṃ bhagavann evaṃrūpo darśanīyo ’vabhāsaḥ saṃdṛśyate, ime ’dṛṣṭapūrvā aśrutapūrvāḥ padmavyūhāḥ prādurbhūtāḥ, kasyedaṃ pūrvanimittam? evam ukte bhagavān āyuṣmantam ānandam idam avocat: eṣa ānanda, pūrvasmād digbhāgād akṣayamatir nāma bodhisattvaḥ ṣaṣṭyā bodhisattvakoṭibhiḥ parivṛtaḥ puraskṛtaḥ sārdham āgacchati, teṣām āgacchatāṃ pūrvanimittam.

c) [Qualities of the occasion for the teaching (nirdeśanidānasaṃpad):] All around the perimeter of the assembly in the presence of the Lord in the citadel adorned with jewels, sixty times ten millions of seven-jewel lotuses appeared, rising up out of the bowels of the earth, the size of a wagon wheel across, with several hundred thousand times ten millions of petals, sweet-smelling, of variegated colours, beautiful to behold, colourful, pleasing, covered with a net of jewel-parasols, soft and pleasant to touch like kācilinda tissue. The fragrance of each of those jewel-lotuses filled a system of threefold thousand great thousands of worlds, and whatever fragrance is found among gods and men in this system of threefold thousand great thousands of worlds was overcome by the fragrance of that lotus. As the sense of smell of gods, men, snakes, demons, celestial musicians, giants, divine birds, man-horses and great serpents was struck by that fragrance, they all thought “I am without vices”, and were happy with religion. The venerable Ānanda saw that golden radiance and that marvellous array of lotuses. Seeing them, he was greatly astonished and amazed, and getting up from his seat he put his cloak over his shoulder, and placing his right knee on the ground he bowed in the direction of the Lord with the palms of his hands joined, saying: - Lord, such a radiance, beautiful to behold, is seen; this array of lotuses, never seen before, never heard of before, has appeared. Of whom is this a presage? To Ānanda, having spoken thus, the Lord spoke these words: - This, Ānanda, is the presage of the coming of the bodhisattva Akshayamati, who is coming from the eastern quarter, together with sixty times ten millions of bodhisattvas who accompany him and attend upon him. It is the presage of their coming.

bstan pa’i gzhi phun sum tshogs pa yang rnam pa lngas bstan te, 1) rgyu phun sum tshogs pa ni rin po che sna bdun gyi padma zhes smos so. 2) tshad phun sum tshogs pa ni kha tshon shing rta’i ’phang lo tsam ’dab ma brgya stong du ma dang ldan pa zhes smos so. 3) dri phun sum tshogs pa ni dri zhim pa zhes smos so. 4) dbyibs phun sum tshogs pa ni bkra ba lta na sdug pa zhes smos pa’o. 5) kha dog phun sum tshogs pa ni kha dog dang ldan zhing yid du ’ong ba zhes smos pa’o. sa g.yo ba dang ’od zer gtong ba dang me tog gi char chen po ’bebs pa’i snga ltas gsum ni ’jig tshogs la lta ba spang bar dka’ ba rtsa nas dbyung ba dang, ma rig pa’i mun pa bsal ba dang, byang chub kyi phyogs kyi me tog gi char chen po dbab par bstan pa’i phyir ro. On pūrvanimitta v. Vkn, Lamotte p. 335 et n. 1; Edg s. v.

於佛左側寶淨道場。尋自然生六十億垓七寶蓮華。其香芬馥普悉流布聞莫不歡。其華柔軟大如車輪。光色煒曄葉無數億。百千寶成其形正圓。而斯華上施交露帳校飾珠蓋。其華所演甘美好熏。悉遍三千大千世界。此三千國諸天人民所有名香。值斯華香悉亦消索。天上世間所遊居類。荷此華香咸樂法香不好愛欲。於時賢者舍利弗。睹如是像無極光明清淨蓮華。驚喜無量。即從坐起行詣佛所。長跪叉手問世尊曰。今者所睹為何瑞應。現如是像顯大光明。清淨蓮華不可稱計。自昔已來未曾見聞。佛告舍利弗。有一菩薩名阿差末從東方來。與六十億菩薩俱。與眷屬圍遶欲至此土故前現瑞。

爾時佛前大眾之中。其地自然出六十億淨妙蓮華。好香流布種種莊嚴。諸華雜色悅可眾心。其華各有億百千葉。以寶羅網彌覆其上。華質柔軟猶如天衣。其有觸者受妙快樂是一一華所出諸香。遍滿三千大千世界。是世界中若天若人。所有諸香悉滅不熏。諸龍八部聞其香者。皆得妙喜漸離煩惱。爾時尊者阿難見是金色光明及諸蓮華白佛言。世尊。今此瑞應誰之所為。有是光明及諸蓮華。佛告阿難。有菩薩摩訶薩名無盡意。在此東方。與六十億諸菩薩俱。眷屬圍繞欲來至此故先現瑞。

bcom ldan ’das kyis de skad ces bka’ stsal nas, ring po ma lon par de nas de’i tshe byang chub sems dpa’ blo gros mi zad pas sa cher g.yo bar byed cing, ’od zer ni rab tu gtong ste, byang chub sems dpa’i rdzu ’phrul chen po dang, byang chub sems dpa’i mthu chen po dang, byang chub sems dpa’i rnam par ’phrul pa chen pos me tog gi char chen po ni ’bebs, sil snyan bye ba khrag khrig brgya stong dang glu rab tu len cing, byang chub sems dpa’ bye ba phrag drug cus yongs su bskor te mdun du bdar nas lhan cig tu rin po che bkod pa’i ’khor gyi khyams ga la ba der, bcom ldan ’das ga la ba der ’ongs te. lhags nas, bcom ldan ’das kyi spyan sngar steng gi bar snang la ta la bdun srid na ’khod nas, thal mo sbyar te, stong gsum gyi stong chen po’i ’jig rten gyi khams ’di thams cad dbyangs kyis go bar byed cing, bcom ldan ’das la tshul dang ’dra ba’i tshigs su bcad pa ’di dag gis mngon par bstod do:;

evam ukte bhagavatācirād atha tasyāṃ velāyām akṣayamatir bodhisattvo mahāpṛthivīṃ kampayati raśmīn pramocayati sma, bodhisattvasya maharddhinā bodhisattvasya mahāvikurvāṇena mahāpuṣpavarṣaḥ pravarṣati sma, śatasahasrāṇi tūryakoṭinayutāni pravāditāni gītāś ca, ṣaṣṭyā bodhisattvakoṭibhiḥ parivṛtaḥ puraskṛtaḥ sārdhaṃ yena ratnavyūho maṇḍalamāḍo yena bhagavāṃs tenopajagama. upagamya ca bhagavato ’ntike saptatālamātraṃ vayhāyasam upary antarīkṣe ’sthād, añjaliṃ kṛtvāsmin sarvasmiṃs trisahasramahāsahasralokadhātau svaram ādāyati, bhagavantam etābhir gāthābhiḥ sārūpyābhir abhiṣṭuvati sma;

d) [Praising the greatness of the teacher (śāstṛmahātmyakīrtisaṃpad):] Not long after the Lord had spoken thus, the bodhisattva Akshayamati, shaking the earth, and emitting rays of light by the bodhisattva’s power, by the bodhisattva’s might, by the bodhisattva’s magic letting fall a great rain of flowers, and sounding a hundred thousand times ten million of hundred billions of cymbals as well as songs, arrived with sixty times ten millions of bodhisattvas who accompanied him and attended upon him where the citadel adorned with jewels was, where the Lord was staying. Having arrived he sat down in the air before the Lord, seven tāla-heights above the ground. Joining the palms of his hands he filled this system of threefold thousand great thousand worlds with sound and praised the Lord with these suitable verses:

(cf. also 11b2): ston pa’i che ba’i bdag nyid chen po brjod pa’ang yon tan rnam pa dgus bstan te: 1) thugs rje chen po’i yon tan dang, 2) ’jigs pa bdun med pa’i yon tan dang, 3) sems can gyi don byed nus pa’i mthu dang ldan pa’i yon tan dang, 4) ji ltar sems can gyi don mdzad pa’i yon tan dang, 5) ’khor ba dang mya ngan las ’das pa la mi gnas pa’i yon tan dang, 6) chos bdag med pa ston pa’i yon tan dang, 7) khams gsum gyi chos mi rtag pa’i rang bzhin can la ma chags pa’i yon tan dang, 8) sku’i yon tan dang, 9) brjod kyis mi langs pa’i yon tan mdor bsdus pas bstan to. The qualities correspond to the nine verses in the paragraph.
For the expression cf. Kpv § 154 dashasu dikṣu shabdam ādāyati = phyogs bcur sgras go bar byed pa.

佛說未久。阿差末菩薩應時現身。與六十億菩薩俱進。則以菩薩無極威神顯大神足。開士變化震動佛國。奮大暉曜雨眾華香。亦復俱作百千伎樂。至於寶淨廣普道場。往詣佛所。住上虛空如處於地。叉手自歸。以一音聲請告三千大千世界。則以義偈。讚世尊曰。

未久之間。時無盡意即以神力。感動此地令大震動。放無量光雨種種華。億那由他諸天人等。作百千伎樂。與六十億諸菩薩眾周匝圍繞來至佛所。至佛所已尋於佛前住虛空中高七多羅樹。合掌向佛出微妙音。其聲遍聞大千世界。即以偈頌而讚歎佛。

1) | rdul med rdul dang bral ba dpa’ bo ’dod chags bral || ye shes rab rib mi mnga’ spyan gsum rnam par sbyangs |
| skyon rnams bsal ba dri ma gsum dang tha ba spangs || rdul bral sangs rgyas thugs rje can la phyag ’tshal lo |;

1) Pure, without impurities, the hero whose covetousness is gone, your three eyes are purified and there is no obscuration in your wisdom; you have given up hate, rejecting the three kinds of moral filth and harshness, to the awakened without impurities I bow.

de la rdul med rdul dang bral ba dpa’ bo ’dod chags bral zhes bya ba la sogs pa tshigs su bcad pa gcig gis thugs rje chen pos bstod de; de yang sems can rnam pa bzhi po pha ma nye du dang, mu stegs can dang, byang chub sems dpa’ dang, dgra bcom pa rnams kyi snying rje las de bzhin gshegs pa’i thugs rje ni shin tu thugs brtse ba dang, rab tu mkhyen pa dang, shin tu rnam par dag pa dang, zab pa rnam pa bzhis go rims bzhin du khyad zhugs pas na thugs rje’i sgo nas bstod do.
de la pha ma nye du bu tsha la snying brtse ba yod mod kyi, nyon mongs pa dang, log par lta ba dang, legs par mi lta ba dang, rab tu nyams pa dang, dman pa rnam pa lnga’i sgo nas shin tu snying brtse ba ma yin te; de’ang ji lta zhe na? bdag gir rtog pa las byung ba dang, sdug bsngal dang ldan pa’i yul tshol bar rtog pa dang, de dang mi ldan na yid mi bde ba’i zil gyis gnon pa dang ldan na dga’ bas yid bde ba’i ’dod chags skye ba rnam pa bzhis na nyon mongs pa’i snying rjer shes par bya ste, de bzhin gshegs pa’i thugs rje la skyon rnam pa de bzhi mi mnga’ bas na rdul med rdul dang bral ba dpa’ bo ’dod chags bral zhes bya ba’i tha tshig bzhi gsungs so. log par lta ba ni rtag pa dang bde ba la sogs pa phyin ci log tu lta ba’o; legs par mi lta ba ni ’phags pa’i bden pa bzhi ma rtogs pa ste; de bzhin gshegs pa’i thugs rje la skyon rnam pa de gnyis mi mnga’ bas ye shes rab rib mi mnga’ spyan gsum rnam par sbyangs zhes bya ba’i tha tshig gnyis gsungs te, spyan gsum ni chos kyi spyan dang; shes rab kyi spyan dang, sangs rgyas kyi spyan no. de la rab tu nyams pa’i snying rje ni bu tsha la sogs pas yid dang ’gal ba zhig byas ma thag tu zhe sdang gi sems ’byung bas de’i tshe pha ma dang nye du’i snying rje rab tu nyams pa yin gyi, de bzhin gshegs pa la skyon de mi mnga’ bas skyon rnams bsal bas dri ma gsum dang tha ba spangs zhes gsungs te; zhes sdang gi kun nas dkris pa spangs pas ’gal ba cis kyang phyis zhe sdang mi skye ste, skyon rnams bsal ba yin la, ngo bo nyid kyis kun nas nyon mongs pa can du gyur pas dri ma zhes bya ba dang, dge ba’i lo tog gi zhing du ma gyur pas tha ba zhes bya ba dug gsum gyi bag la nyal spangs pas phyis kyang zhe sdang skye bar mi ’gyur ba’i phyir ro. dman pa’i snying rje ni gnod par byas pa dang phan ’dogs pa’i ngor lta ba ste, ’dis nga’i bu la gnod pa ’di byas so, phan pa ’di byas so zhes bdag dang bdag gir rtog pa’i gzhi las byung ba’i skyon de bzhin gshegs pa la mi mnga’ bas rdul bral zhes gsungs te; de lta bu’i shin tu thugs brtse ba dang ldan pa’i sangs rgyas thugs rje can la phyag ’tshal lo zhes bya bar sbyar ro.
yang na mu stegs can rnams kyi snying rje ni rab tu shes pa ma yin te, skyon gyi rnam par rtog pa dang bcas pa dang, yon tan gyi rnam par rtog pa dang bcas pa dang, bdud dang phyir rgol ba ma bcom pa’i ’dod chags dang bral ba dang, shes pa rab rib dang bcas pa’i phyir te, sa ’og ma la rags par rtog pa dang, sa gong ba la zhi bar rtog pa dang, ’dod chags shas kyis spangs kyang bdud dang phyir rgol ba bcom nas ’dod chags dang bral ba ma yin pa dang, bdag dang bdag gir rtog pa’i rab rib dang bcas pa’i shes rab can de lta bu’i skyon de bzhin gshegs pa’i thugs rje la mi mnga’ bas rdul med rdul bral dpa’ bo ’dod chags bral ye shes rab rib mi mnga zhes gsungs te, bdud dang phyir rgol ba bcom pa’i ’dod chags dang bral ba yin pas na dpa’ bo ’dod chags bral zhes bya ste, gzhan ni tshig re re dang sbyar ro.
byang chub sems dpa’ rnams kyi snying rje ni sangs rgyas kyi sa ma thob pa dang shes bya’i sgrib pa ma lus par ma spangs pa’i phyir shin tu rnam par dag pa ma yin te, de’i gnyen por spyan gsum rnam par sbyangs zhes gsungs so.
dgra bcom pa rnams kyi snying rje ni rnam par rtog pa dang bcas shing, mi dmigs pa’i snying rje dang mi ldan pas na zab pa ma yin te, de’i gnyen por bcom ldan ’das kyi thugs rje spong ba dang yid la mdzad pa’i khyad par gnyis kyis zab par bstan te; de la spong ba’i khyad par ni kun nas dkris pa dang, bag la nyal spang bas skyon rnam par bsal ba dang dri ma gsum dang tha ba spangs pas bstan to; yid la mdzad pa’i khyad par ni rnam par mi rtog pa’i ye shes dang mi dmigs pa’i thugs rje dang ldan pa ste; de ni rdul bral zhes bya bas bstan to.
rnam grangs gzhan du na ’di la bcom ldan ’das kyi thugs rje ni ye shes dang spangs pa’i khyad par gnyis kyis ’jig rten pa dang nyan thos rnams las khyad zhugs par bstan to. ye shes kyang mi mthun pa’i phyogs ’joms pa’i ye shes ye shes kyi rang bzhin te, mi mthun pa’i phyogs ni rnam par ’tshe ba’i kun nas dkris pa rdo dbyig la sogs pas ’phral du tho ’tshams pa dang, de’i bag la nyal sems la yod pa dang, de spong ba’i bar chad byed pa lta bu’i bdud dang, bdud de’i grogs su gyur pa ’dod pa’i ’dod chags te, de dag bcom pas spangs pas na rdul med rdul dang bral ba dpa’ bo ’dod chags bral zhes bya’o. ye shes kyi rang bzhin la yang gnyen por gyur pa’i ye shes dang gzigs pa’i ye shes gnyis yod de; gnyen por gyur pa ni de ma thag pa dang rnam par grol ba’i lam gyis bsdus pa’o; gzigs pa ni ’dus byas dang ’dus ma byas kyi chos thams cad thugs su chud pa ste; ye shes de gnyis dang ldan pas na ye shes rab rib mi mnga’ spyan gsum rnam par sbyangs zhes bya’o. spangs pa’i khad par ni ’jig rten pa’i drang srong la sogs pa la yod kyang, nyon mongs pa spong ba’i lam gnyen po la yang sa ’og ma dang gong ma la rags pa dang zhi bar ’dzin pa’i lam dri ma can yod la, mi mthun pa’i phyogs nyon mongs pa che rim spangs pa’i phyir na tha ma yang yod pa lta bu bcom ldan ’das la mi mnga’ bas dri ma gsum dang tha ba spangs pa yang yin la, bag chags dang bcas pa’i skyon dang shes bya’i sgrib pa’i rdul dang bral ba’i phyir ’phags pa nyan thos rnams las kyang spong ba khyad zhugs te, de bas na skyon rnams bsal ba dang rdul bral zhes gsungs so.

聖雄捨貪欲鮮潔無垢染其慧除窈冥施以清淨眼
斷三垢勞惓消盡眾瑕疵永滅諸塵勞今故稽首佛

清淨永離垢勇健除諸欲能滅眾塵勞而得淨妙眼
三垢荒穢等善斷吐洗滅一切皆無餘稽首大慈覺

2) ’jigs dang bral zhing gti mug dra ba rnam par bsal || stobs bcu rgol ba’i tshogs kyis shin tu thul bar dka’ |
| log pa’i lam zhugs pha rol tshogs skrag mdzad || seng ge lta bur bsnyengs pa mi mnga’ sa la gshegs |;

2) Without fear, doing away with delusion, you of the ten powers are hard to subdue for loquacious opponents. You frighten those who walk faulty ways; you walk the earth like a fearless lion.

thugs rje’i dbang gis ’gro ba mtha’ dag sdug bsngal gzigs kyang, rang nyid ’jigs pa’i skabs med dam zhe na? ’jigs dang bral zhing gti mug dra ba rnam par bsal zhes bya ba la sogs pa tshigs su bcad pa gcig gis ’jigs pa bdun dang bral bar ston te, ’jigs pa dang bral ba ni yan lag go, lhag ma rnams ni nye ba’i yan lag ste, gti mug dra ba rnam par bsal zhes bya ba ni ma rig pa ’gags pas ’du byed ’gag pa nas sdug bsngal gyi phung po chen po ’ba’ zhig po ’di ’gag par ’gyur ro zhes ’byung bas rga ba dang, na ba dang, ’chi ba dang, ngan ’gror ltung ba’i ’jigs pa dang bral bar bstan to. stobs bcu ni gnas pa dang gnas ma yin pa mkhyen pa la sogs pa stobs bcu kun kyang shes rab kyi ngo bo yin te, de dag dang ldan pas ’tsho ba med pas ’jigs pa dang, tshigs su bcad pa med pas ’jigs pa gnyis dang bral bar bstan te; ’tsho’i mchog gi nang na shes rab kyi ’tsho ba ni mchog go zhes gsungs pa dang, stobs bcu dang ldan pa ni tshigs su bcad pa med pas mi ’jigs pa’i phyir ro. rgol ba’i tshogs kyis shin tu thub par dka’ ba dang, log pa’i lam zhugs pha rol tshogs skrag mdzad ces bya bas ’khor gyi nang du bag tsha bas ’jigs pa dang bral bar bstan te, mu stegs can la sogs pa phas kyi rgol bas mi thub pa dang, bdud la sogs pa log pa’i lam du zhugs pa’i tshogs skrag par mdzad pa’i phyir ro. de bas na ji ltar seng ge ni gang nas gang du ’gro yang rung, ’dug kyang rung ste, sa ’di’i steng na bag tsha ba dang ’jigs pa med pa, de bzhin du de bzhin gshegs pa thugs rje chen po dang ldan pa yang ’jigs pa bdun spangs te, ’jig rten ’di na bsnyengs pa mi mnga’ bar gshegs pa seng ge lta bur bsnyengs pa mi mnga’ sa la gshegs zhes bya’o.

棄去所破壞化裂愚癡網聖主有十力畏者悉降伏
超越於眾會捨寂三放逸獨步如師子所遊無恐懼

除去諸怖畏善滅無明網十力聖主王邪論不能伏
外道異見人皆悉懷怖畏猶如師子王獨步無所懼

3) lha yul sa steng na yang skyon rnams kun dang bral || khyod kyi yan lag dri ma mi mnga’ lam mer bzhugs |
| mun dang rab rib ma rig legs par rab bsal nas || sprin gyi dra ba las grol nyi ma bzhin du lhan ||;

3) In the celestial worlds your body, faultless and pure, is shining; having done away with ignorance dark and blinding you shine like the sun, freed from the net of the clouds.

de ltar thugs rje chen po dang ldan zhing bsnyengs pa dang bral yang de bzhin gshegs pa de sems can gyi don mdzad pa’i mthu mi mnga’ ba zhig ma yin nam zhe na? lha yul sa steng na yang skyon rnams kun dang bral zhes bya ba la sogs pa tshigs su bcad pa gcig gis sems can gyi don mdzad spyod pa’i mthu dang ldan par ston te, de bzhin gshegs pa’i sku ’od can skyon dang bral bas ’jig rten gyi khams kun tu khyab cing sems can gyi don mdzad do zhes bya ba’i tha tshig go. ’od de yang khyab pa dang, mthu dang ldan pa dang, sgrib pa med pa dang, gnas dang, rab tu gsal ba dang, mi gnas pa’i mya ngan las ’das pas bstan te; ’od de bsam gtan bzhi pa’i bar gyi lha’i yul dang mnar med pa’i sems can dmyal ba yan chad khyab pas na lha yul sa steng na yang zhes smos so. ’od kyi skyon rnams dang bral bas na mthu dang ldan pa ste, skyon rnams dang bral zhes bya ba dang sbyar ro. ’jig rten gyi khams kun tu khyab ste, sgrib pa med pas na kun zhes smos so. ’od de sku la gnas pas na khyod kyi yan lag dri mi mnga’ zhes smos so. ’od de yang rab tu gsal bas na lam mer bzhugs zhes smos so. mnyam par ma bzhag pa dang, mnyam par bzhag pa dang, nyon mongs pa med pa’i mi shes pa gsum bsal bas na ’khor ba dang mya ngan las ’das pa gang la yang mi gnas pa’i phyir ro. mun dang rab rib ma rig legs par rab bsal nas, sprin gyi dra ba las grol nyi ma bzhin du lhan zhes bya ste, sgrib pa gnyis kyi dra ba las grol ba’i de bzhin gshegs pa de sems can rnams kyi don la mngon par lhan zhing ’char zhes bya ba’i don to.

其離垢光明無所不照曜普念於一切濟度眾瑕穢
無明在蔽隱消除諸闇塞其光所照曜如日出於雲

正覺淨光明無垢普照曜天人世間中能離一切闇
除盡眾闇冥無有無明網其光常明淨如日出雲霧

4) ’gro ba ’di rnams mgon skyabs med cing sdug bsngal gyur || rga dang ’chi bas mnar cing gnas skabs ma mchis la |
| sems can mchog gis thugs brtse thugs rje bskyed mdzad nas || sman pa bzhin du rab tu grol bar mdzad cing gshegs ||;

4) The worlds are suffering, being without refuge and protection, tormented by old age and death, without any firm standing. But you, the greatest of beings, come here out of compasssion like a physician to free us.

de ltar thugs rje dang ldan zhing bsnyengs pa dang bral la sems can gyi don mdzad pa’i mthu mnga’ na ci’i phyir ’gro ba rnams khams gsum na gnas par snang zhe na? ’gro ba ’di rnams mgon skyabs med cing sdug bsngal gyur ces bya ba la sogs pa tshigs su bcad pa gcig gis ji ltar sems can gyi don mdzad pa’i yon tan gyis bstod de, de bzhin gshegs pa ni mdzad pa ma yin gyi sman pa dang ’dra bar nyon mongs pa’i nad bsal ba’i thabs ston par mdzad de, gang gyi phyir gnas skyabs ma mchis pas mgon skyabs med pa dang, rga ba dang ’chi bas mnar bas sdug bsngal bar gyur pa ’gro ba rnams la sems can gyi mchog de bzhin gshegs pas sdug bsngal gyi rgyu’i tshe na thugs rje dang, ’bras bu’i tshe na thugs brtse ba bskyed nas sman pa bzhin du rab tu grol bar mdzad cing gshegs te, sman pas bstan pa bzhin du sman ’thungs shing cho ga byas na nad las ldang bar ’gyur ba bzhin du de bzhin gshegs pas kyang sems can gyi nyon mongs pa’i nad bsal ba’i thabs bstan pa las nad pa dang ’dra ba’i sems can gang gis bka’ lung bzhin du bsgubs pa ni grol bar gyur la, gzhan rnams ni de lta ma yin no zhes bya ba’i tha tshig go.

諸有之淵海無明闇甚深其中多覺觀勇溢而波浪
不從他聞法自然到彼岸如蓮華在水行世不染污

5) ma rig pa dang gti mug srid mtsho rgal dka’ ba || nyon mongs rnam rtog rnam mnga’ dba’ klong mang po las |
| gzhan las ma gsan par ni bdag nyid rab rgal te || pad ma bzhin du chags pa mi mnga’ rnam par gshegs ||;

5) Out of the sea of existence, of ignorance and vices, hard to cross, out of the many billows of vice and fictions of all kinds you emerge by yourself, not having heard from others, you come here undefiled like a lotus.

de bzhin gshegs pa sems can gzhan ltar ’khor bar gnas shing ma grol ba zhig yin na ni bdag nyid ma grol bas gzhan dgrol bar yang mi spyod, ci ste mya ngan las ’das par gshegs na ni sems can rnams ji ltar dgrol bar mdzad ce na? ma rig pa dang gti mug srid mtsho rgal dka’ zhes bya ba la sogs pa tshigs su bcad pa gcig gis ’khor ba dang mya ngan las ’das pa la mi gnas par ston te, de la ma rig pa ni ’phags pa’i bden pa rgyur gyur pa gnyis mi shes pa’o; gti mug ni ’bras bur gyur pa gnyis mi shes pa ste; de gnyis kyis bskor ba’i khams gsum brgal bar dka’ ba’i srid pa’i mtsho chu lta bu’i ’dod chags la sogs pa nyon mongs pa dang, rba klong lta bu’i yul dang nye du la sogs pa rnam par rtog pa rnam pa mang du rba klong mang ba dang ldan pa las mkhan po dang slob dpon la sogs pa gzhan las ma gsan te, lung dang man ngag ma mnos par bdag nyid rab tu rgal to. de ltar srid pa’i rgya mtsho las brgal nas kyang ’phags pa nyan thos ltar mya ngan las ’das pa la gnas pa ma yin gyi, phyir yang srid pa’i rgya mtsho der sbyor zhing, sems can gyi don kyang mdzad la ji ltar padma chu las skyes kyang chu’i nyes pas mi gos pa bzhin du khams gsum gyi nyon mongs pas kyang mi gos pas, padma bzhin du chags pa mi mnga’ rnam par gshegs zhes gsungs so.

尊舍利御眾化無明愚憃聞已他人患度之如船師
化無數塵勞所興眾妄想其所遊居處無著如蓮華

諸有之淵海無明闇甚深其中多覺觀勇溢而波浪
不從他聞法自然到彼岸如蓮華在水行世不染污

6) chos ’di thams cad rang bzhin gyis ni bdag ma mchis || brag ca sgra skad bzhin du brten nas ’byung ba lags |
| ma bgyis byed pa po dang tshor ba ma mchis par ||’jig rten mgon po sems can phan phyir rab tu gsung ||;

6) All these moments of existence are essentially without a self, they arise under certain conditions, just like the sound of an echo. Lord of the world, for the good of living beings you teach that they are not made, there is no maker, no entity to experience them either.

de ltar ’khor ba na sems can gyi don mdzad pa’i tshe chos ji lta bu zhig ston zhe na? chos ’di thams cad rang bzhin gyis ni bdag ma mchis zhes bya ba la sogs pa tshigs su bcad pa gcig gis chos bdag med pa ston par bstod de, ’jig rten gyi mgon po de bzhin gshegs pa sems can phan pa’i phyir phung po dang khams la sogs pa’i chos thams cad byed pa po dang tshor ba po med cing dbang phyug gis ma byas la brag ca dang ’dra ba dang, bdag med par gsungs so zhes bya ba’i tha tshig go. rnam pa gcig tu na chos thams cad bdag med pa dang, rkyen las byung ba dang, byed pa pos ma byas pa dang, nang na byed pa’i skyes bu med par ’jig rten mgon po sems can phan phyir rab tu gsungs zhes bya bas sbyar ro.

了一切諸法本淨是寂寞口所演音聲悉從因緣生
無本橫造作由習而致此愍世懷慈哀降訓於眾生

一切諸法本其性無有我譬如山谷響皆從眾緣生
眾生本無性無作無受者而能為此故生於大慈悲

7) ’jig rten chos rnams ’jig rten ri yi chu bzhin g.yo || mi mkhas skye bos bsten pa snying po ma mchis pa |
| chos rnams thams cad ston ka’i sprin dang ’drar mkhyen nas || srid las rgal bar gyur cing srid pa kun la smod ||;

7) The ways of the world are changeable like a mountain brook in this world, still the ignorant cling to that which has no core. When knowing, however, that all moments of existence are like autumn clouds, they pass beyond existence, they despise existence.

de ltar chos thams cad bdag med cing rkyen las byung ba dang, ma byas shing nang na byed pa’i skyes bu med par thugs su chud nas sems can gzhan dag la ston pa tsam du ma zad kyi, ’jig rten chos rnams ’jig rten ri yi chu bzhin g.yo zhes bya ba la sogs pa tshigs su bcad pa gcig gis khams gsum gyi chos mi rtag pa’i rang bzhin can la ma chags pa’i yon tan gyis bstod de, ji ltar ri gzar po’i chu g.yo zhing mi rtag pa bzhin du lus dang longs spyod la sogs pa yang mi rtag pa la mi mkhas pa’i skye bo rnams kyis mi rtag par ma shes te, gzugs dang sgra la sogs pa ’dod pa’i yon tan rnams brten cing spyad pa de dag ni snying po gang yang med de ston ka’i sprin dang ’dra bar yid brtan du mi rung bar thugs su chud nas stong pa nyid dang mtshan ma med pa’i ting nge ’dzin gyis ni srid pa las brgal bar gyur cing, smon pa med pa’i ting nge ’dzin gyis ni phyis kyang mngon par dga’ ba med par srid pa kun la smod ces sbyor ro.

歸命如虛空見一切如此處在於世法不動如大山
眾生因無覺習行不要業雖遊習居處皆度生死難

秋月草木零盛熱河池竭比智知世法遷動不常住
愚人所親近聖智所呵棄解法不牢固獨拔渡有流

8) pad ma dkar po ’dab ma rgyas ’dra’i spyan mnga’ ba || nyi zla brgya bas lhag pa’i gzi brjid mnga’ ba po |
| ’jig rten kun na bstod cing bsngags pa bstod ’os pa || mi ’dul snyun dang bral ba khyod la phyag ’tshal lo ||;

8) Your eyes are like blooming lotus-flowers shining more than a hundred suns and moons; worthy of praise you are praised and extolled by the whole world, freed from the illness which is lack of discipline, to you I bow.

pad ma dkar po ’dab ma rgyas ’dra’i spyan mnga’ ba zhes bya ba la sogs pa tshigs su bcad pa gcig gis sku’i yon tan bstan te, bstod cing bsngags la bstod ’os pa zhes bya bas ni dus gsum dang sbyar ro. gdul ba’i gang zag rnams skal pa bzhin du ’dul bar mdzad pas mi ’dul zhes bya’o.

道眼甚鮮明猶如青蓮華其威神巍巍如月之盛滿
一切世間人咸共諮嗟德捨惱不樂俗以故稽首佛

其面目開明譬如優缽羅微妙甚清淨過百千日月
所有過去世及現在眾生一切所讚歎如來悉堪受
調不調伏故除熱得清涼是故我今日稽首無上尊

9) mi yi khyu mchog mtha’ yas pa yi pha rol gshegs || yon tan khyad par kun gyi pha rol byon gyur pa |
| bde bar gshegs kyi yon tan ’di dag dpag mi lang || sangs rgyas bsod nams zhing la mgo bos phyag ’tshal lo ||;

9) Mighty one, you have reached unlimited perfection, your qualities have been perfected in the most distinguished way, the qualities of the one who has left happily cannot be measured; I bow my head to the awakened one, the field of merit.

de bzhin gshegs pa’i yon tan ni bskal pa’i mtha’i bar du bgrang bar dka’ ba yin pas mi yi khyu mchog mtha’ yas pa yi pha rol gshegs zhes bya ba la sogs pa tshigs su bcad pa gcig gis brjod kyis mi lang ba’i yon tan mdor bsdus nas bstod de, ji ltar khyu mchog ni gzhan gyi dang por ’gro ba bzhin du lha dang mi rnams kyi nang nas ’dren pa khyu mchog dang ’dra ba, nyan thos dang rang sangs rgyas la sogs pa’i yon tan mang po mtha’ yas pa’i pha rol du gshegs te phul du byung zhing, stobs dang mi ’jigs pa la sogs pa ma ’dres pa’i yon tan kun gyi pha rol byon par gyur pa yin pas na sangs rgyas bcom ldan ’das kyi yon tan thugs rje chen po la sogs pa gong du smos pa ’di dang ’dra bar gzhan yang blos dpag par dka’ na, tshig tu brjod pa lta ci smos te; de lta bu’i yon tan dpag tu med pa mnga’ bas ’gro ba bsod nams ’dod pa rnams kyi rten dang, ’bras bu dang, phan yon che ba’i sangs rgyas bsod nams zhing la mgo bos phyag ’tshal lo zhes sbyar ro.

度世增上福功德無有極如人中牛王頂禮佛福田

de nas byang chub sems dpa’ blo gros mi zad pa byang chub sems dpa’ bye ba phrag drug cu po de dag dang bcas pas bcom ldan ’das la tshul dang ’dra ba’i tshigs su bcad pa ’di dag gis mngon par bstod nas, steng gi bar snang las babs te, bcom ldan ’das kyi zhabs la mgo bos phyag ’tshal nas, bcom ldan ’das la lan bdun bskor ba byas te, bcom ldan ’das kyis gnang nas, ’khor dang bcas te pad ma’i snying po de dag la skyil mo krung du ’khod do;

athākṣayamatir bodhisattvas tābhiḥ ṣaṣṭyā bodhisattvakoṭibhiḥ saha bhagavantam etābhir gāthābhiḥ sārūpyābhir abhiṣṭūya, upary antarīkṣād avatīrya, bhagavataḥ pādau śirasābhivandya, bhagavantaṃ saptakṛtvaḥ pradakṣiṇīkṛtya, bhagavatānujñātaḥ saparivāras teṣu padmagarbheṣu paryaṅkaṃ nyaṣīdat.

Having praised the Lord with these suitable verses, the bodhisattva Akshayamati together with the sixty times ten millions of bodhisattvas, came down from the sky above, greeting the Lord by bowing to his feet with his head and circumambulating him seven times [to purify the seven kinds of actions by body and speech]. And with the Lord’s permission they sat down in the calyxes of the lotuses with their legs crossed.

lan bdun bskor ba ni lus dang ngag gi las rnam pa bdun sbyang ba’i phyir ro.

於是阿差末。與六十億菩薩。頌此偈讚佛已。從虛空下稽首佛足。遶聖七匝卻坐蓮華。

爾時無盡意菩薩以如實讚讚歎佛已從空中下。及六十億諸菩薩眾頂禮佛足。禮佛足已右遶三匝。於華臺上結加趺坐。

de nas sangs rgyas kyi mthus tshe dang ldan pa sha ra dva ti’i bu stan las langs te, bla gos phrag pa gcig tu gzar nas, pus mo g.yas pa’i lha nga sa la btsugs te. bcom ldan ’das ga la ba de logs su thal mo sbyar ba btud nas, bcom ldan ’das la ’di skad ces gsol to:;

atha khalu buddhānubhāvenāyuṣmāñ śāradvatīputra utthāyāsanād ekāṃśam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam etad avocat:;

e) [Conversation to determine (niścayakathā):] Then, by the power of the Buddha, the venerable Śāradvatīputra got up from his seat, and having put his cloak over one shoulder he placed his right knee on the ground, and bowed in the direction of the Lord with the palms of his hands joined, saying:

nges par gdon mi za ba’i gtam phun sum tshogs pa. Both the translation and the reconstruction are doubtful, as it has been impossible to identify the expression elsewhere.

時舍利弗。承佛威神而前問言

爾時舍利弗白佛言

bcom ldan ’das, byang chub sems dpa’ blo gros mi zad pa ’di, gang nas mchis? de bzhin gshegs pa de’i mtshan dang ’jig rten gyi khams de’i ming ci zhes bgyi? ’jig rten gyi khams de ’di nas ji srid cig na mchis;

kuto, bhagavann, ayam akṣayamatir bodhisattva āgataḥ? tasya tathāgatasya nāma, tasya ca lokadhātor nāmeti kiṃ? kiyaddūra itaḥ sa lokadhātuḥ?

- Lord, from where does this bodhisattva Akshayamati come? What is the name of the Tathāgata there, and what is the name of that world-sphere? And how far away from here is that world-sphere?

唯然世尊。阿差末菩薩為從何來。其佛所號。國土何類。世界遠近去是幾所。

世尊。是無盡意菩薩摩訶薩。從何處來。佛號何等。世界何名。去此遠近。

bcom ldan ’das kyis bka’ stsal pa: sha ra dva ti’i bu, de’i phyir khyod kyis byang chub sems dpa’ blo gros mi zad pa ’di la dris shig dang, ’di nyid khyod la ston to;

bhagavān āha: pṛccha tvaṃ, śāradvatīputra, tadartham imam akṣayamatiṃ bodhisattvaṃ, sa eva tvāṃ deśayiṣyati.

The Lord said: Śāradvatīputra, you should ask this bodhisattva Akshayamati, and he will instruct you.

tshe dang ldan pa sha ra dva ti’i bus bcom ldan ’das la don rnam pa bzhi zhus pa las byang chub sems dpa’ blo gros mi zad pa ’di la dris shig ces gsungs pa ni dris pa ’di’i lan glan pas byang chub sems dpa’ rnams kyi shes rab dang spobs pa’i bdag nyid chen po brjod par bya ba’i phyir ro.

佛言。汝自以此問阿差末。當見發遣。

佛告舍利弗。汝可自問。無盡意當為汝說。

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: rigs kyi bu, khyod gang nas ’ongs? de bzhin gshegs pa de’i mtshan dang ’jig rten gyi khams de’i ming ci zhes bya? ’jig rten gyi khams de ’di nas ci srid cig na yod;

atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: kutas tvaṃ, kulaputrāgataḥ? tasya tathāgatasya nāma tasya ca lokadhātor nāmeti kiṃ? kiyaddūra itaḥ sa lokadhātuḥ?

Then the venerable Śāradvatīputra spoke these words to the bodhisattva Akshayamati: Son of good family, where do you come from? What is the name of the Tathāgata there, and what is the name of that world-sphere? And how far away from here is that world-sphere?

時舍利弗問阿差末。仁族姓子。所從來處去此遠近。其佛所號。世界云何。

時舍利弗。敬順佛教問無盡意。唯善男子從何處來。佛號何等。世界何名。去此遠近。

blo gros mi zad pas smras pa: gnas brtan sha ra dva ti’i bu la da dung du yang ’ong ba dang ’gro ba’i ’du shes ’byung ngam;

akṣayamatir āha: nanu tāvat sthavirasya śāradvatīputrasyāpi gatyāgatisaṃjñā bhavanti?

Akshayamati said: Do concepts of coming and going occur even to the elder Śāradvatīputra?

gnas brtan sha ra dva ti’i bu la da dung du yang ’ong ba dang ’gro ba’i ’du shes ’byung ngam zhes bya ba ni shā ri’i bu ’phags pa yin te, ’phags pa la lta ba phyin ci log dang, sems phyin ci log dang, ’du shes phyin ci log mi srid pa’i rigs na, khyod la da dung ’du shes phyin ci log gi ’du shes yod dam? zhes dgongs pa’i tha tshig go. bdag gis ’du shes ni yongs su shes so zhes bya ba ni phyin ci log gi ’du shes spangs pa’i sgo nas yongs su shes so zhes shā ri’i bus smras so. ’du shes yongs su shes pa dang ldan pa ni gnyis ka la blo mi ’jug na zhes bya ba ni de ltar ’du shes kun spangs pa’i sgo nas yongs su shes na ’ong ba dang ’gro ba’i ’du shes ’byung ba’i mi rigs na zhes bya ba’i tha tshig go.

時阿差末報舍利弗。耆年續有去來想乎。

無盡意言。唯舍利弗。有來想耶。

smras pa: rigs kyi bu, bdag gis ’du shes ni yongs su shes so;

āha: ahaṃ, kulaputra, saṃjñāḥ parijānāmi.

Śāradvatīputra said: Son of good family, I know concepts thoroughly.

舍利弗曰。唯族姓子吾想已斷

舍利弗言。唯善男子我知想已。

smras pa: btsun pa sha ra dva ti’i bu, ’du shes yongs su shes pa dang ldan pa ni gnyi ga la blo mi ’jug na, de ci’i phyir khyod ’di ltar gang khyod, gang nas ’ongs? snyam du sems;

āha: saṃjñāparijñātavī, bhadanta śāradvatīputra, na dvayamatiṃ praviśet, tat kasya hetor evaṃ te bhavet kas tvaṃ kuta āgata iti?

Akshayamati said: One knowing concepts thoroughly, Śāradvatīputra, does not indulge in duality of thought, so why do you think thus: Who are you, where do you come from?

阿差末曰。唯舍利弗。其想斷者志不懷二。何緣興念而發此問從何所來。

無盡意言。若知想者應無二相。何緣問言從何處來。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni bsdu ba’i tshig go; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni bsal ba’i tshig go. gang la bsdu ba’i tshig med pa dang bsal ba’i tshig med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, saṃkarṣaṇapadam etat, gatir iti, bhadanta śāradvatīputra, niṣkarṣaṇapadam etat. yatra na saṃkarṣaṇapadaṃ na niṣkarṣaṇapadaṃ, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.[cn :: Vide Sanskrit fragments in vol. 1; this piece is from Pras. The text is changed according to the text of Akṣ; Pras seems to have changed the original at the end.];

Coming, reverend Śāradvatīputra, is a word for uniting, while going, reverend Śāradvatīputra, is a word for separation. Where there is no word for uniting and no word for separation, there is no coming nor going [as there is no individuality (puruṣa) which is the subject of going (gantṛ) ]¹ : not coming nor going is the way² of the saints.

1. The subject matter of Mk II, in which Akṣ is quoted as scriptural authority in Pras. Cf. list of quotations from Akṣ in the introduction. 2. Or "understanding" (sarvagatyarthā jñānârthāḥ).

’ong ba zhes bya ba de ni bsdu ba’i tshig go zhes bya ba la sogs pas ’du ba dang ’bral ba rnam par ’jig pa bstan te; ’ong ba ni ’du ba’o, ’gro ba ni ’bral ba’o; de lta bu’i ’gro ba dang ’ong ba ni ’gro ba po’i skyes bu yod na srid kyi, mu stegs kyis brtags pa’i skyes bu med de, gang zag la bdag med par chud pa’i ’phags pa rnams la ’ong ba dang ’gro ba med pa nyid ’phags pa rnams kyi ’gro ba’o zhes bshad do.

唯舍利弗。其有來者為合會跡。假使去者為別離跡。若令不會無別離者。彼無去來。其無去來為聖道行。

唯舍利弗。有來去者為和合義。如和合想。是無合無不合。無合無不合即不去不來。不去不來者是聖行處。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni las kyi rang bzhin gyi mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni las kyi rang bzhin zad pa’i mtshan nyid do. gang la las kyi rang bzhin gyi mtshan nyid med pa dang las kyi rang bzhin zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, karmasvabhāvalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, karmasvabhāvakṣayalakṣaṇam etat. yatra na karmasvabhāvalakṣaṇaṃ na karmasvabhāvakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of action-nature, while going, reverend Śāradvatīputra, is the essential character of the end of action-nature. Where there is no essential character of action-nature, and no essential character of the end of action-nature, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa shā ra dva ti’i bu, ’ong ba zhes bya ba ni las kyi rang bzhin gyi mtshan nyid do zhes bya ba la sogs pas las dang las med pa rnam par ’jig pa bstan te; las kyang byed pa po yod na yod kyi, byed pa po med na las kyang med pas byed pa pos las byas kyang las kyi rang gi mtshan nyid de ’ong ba’o. byed pa po las ma byas na las kyi zad pa’i mtshan nyid de ’gro ba’o. de lta bu’i ong ba dang ’gro ba ’phags pa la mi srid de, de gnyis med pa ni ’phags pa rnams kyi ’gro ba’o zhes bya ba’i tha tshig go.

唯舍利弗。其有來者自然造相。若有去者罪福盡相。計罪福者為自然相。若於罪福盡諸相者則無有相。無往相者聖道所趣。

唯舍利弗。有來去者即是業相。如業相無作無非作。無作無非作即不去不來。不去不來者是聖行處。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni smon lam gyi mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni smon lam zad pa’i mtshan nyid do. gang la smon lam gyi mtshan nyid dang smon lam zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, praṇidhānalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, praṇidhānakṣayalakṣaṇam etat. yatra na praṇidhānalakṣaṇaṃ na praṇidhānakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ;

Coming, reverend Śāradvatīputra, is the essential character of wishing, while going, reverend Śāradvatīputra, is the essential character of the end of wishing. Where there is no essential character of wishing, and no essential character of the end of wishing, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba de ni smon lam gyi mtshan nyid do zhes bya ba la sogs pas smon pa dang smon pa med pa’i rnam par ’jig pa bstan te; las shig byas sam smon lam zhig btab pa las dngos po ’ga’ ’grub pa la ’ong ba zhes bya’o. smon lam kyang ma btab pa las kyang ma byas pa las dngos po ’ga’ ma ’grub pa la ’gro ba zhes bya’o. de yang smon pa po’i gang zag yod kyang de gnyis srid kyi, ’phags pa la ni de gnyis mi srid ces bya ba’i don to.

唯舍利弗。其有來者謂所願相。若有往者離於所願。其所願相離所往相則聖道相。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni skye ba’i mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni ’gog pa’i mtshan nyid do. gang la skye ba’i mtshan nyid med pa dang ’gog pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, utpādalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, nirodhalakṣaṇam etat. yatra notpādalakṣaṇaṃ na nirodhalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of arising, while going, reverend Śāradvatīputra, is the essential character of cessation. Where there is no essential character of arising, and no essential character of cessation, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba de ni skye ba’i mtshan nyid do zhes bya ba la sogs pas skye ba dang ’gag pa rnam par ’jig pa bstan te; dngos po ’ga’ sngon ma skyes pa las phyis skye ba ni ’ong ba zhes bya’o; dngos po skyes pa rnams ’gags pa ni ’gro ba zhes bya ste; de yang skye ba po’i gang zag yod kyang de gnyis srid kyi, de gnyis med par thugs su chud pa’i ’phags pa la mi srid ces bya ba’i don to.

唯舍利弗。其有來者為起生相。若有往者則為滅相。除生往相不起不滅。無所往者則聖道相。

唯舍利弗。有來去者是國土相。如國土相。無國土無非國土。無國土無非國土即不去不來。不去不來者是聖行處。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni rnam par rig pa’i sgo’i mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni rnam par rig pa’i sgo zad pa’i mtshan nyid do. gang la rnam par rig pa’i sgo’i mtshan nyid med pa dang rnam par rig pa’i sgo zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, vijñaptimukhalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, vijñaptimukhakṣayalakṣaṇam etat. yatra na vijñaptimukhalakṣaṇaṃ na vijñaptimukhakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of the way into information, while going, reverend Śāradvatīputra, is the essential character of the end of the way into information. Where there is no essential character of the way into information, and no essential character of the end of the way into information, there is no coming nor going: not coming nor going is the way of the saints.

On vijnyapti: btsun pa sha ra dva ti’i bu ’ong ba zhes bya ba ni rnam par rig pa’i sgo’i mtshan nyid do zhes bya ba la sogs pas rnam par rig pa dang rnam par rig pa med pa ’jig pa’i mtshan nyid bstan te; rnam par rig pa yang lus dang, lus can dang, spyod pa po rnam par rig pa dang, spyod par bya ba rnam par rig pa dang, spyod pa rnam par rig pa dang, dus rnam par rig pa dang, yul rnam par rig pa dang, grangs rnam par rig pa dang, tha snyad rnam par rig pa dang, bde ’gro dang ngan ’gro rnam par rig pa ste; de la lus ni phung po lnga; lus can ni bdag spyod pa yang bdag nyid do; spyad par bya ba ni gzugs la sogs pa’i yul rnams; spyod pa ni mig la sogs pa’i dbang po rnams; dus ni ’das pa dang, ma ’ongs pa dang, da ltar gyi dus; yul ni lho byang shar nub la sogs pa’o; grangs ni gcig gnyis la sogs pa’o; tha snyad ni ’jig rten gyi tshig dang ming du byas pa la sogs pa’o; bde ’gro ni lha dang mi, ngan ’gro ngan song gsum ste; de lta bu’i rnam par rig pa so so’i skye bo la srid kyi, ’phags pa rnams la mi srid ces bya ba’i don to. The commentary seems based upon Mahāyānasaṃgraha II, 2, p. 2428-2522.

唯舍利弗。其有來者為訓誨門。若有往者教授盡索。生無教授無盡之門則趣聖道。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni ’ong ba’i yul lo; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni ’gro ba’i yul lo. gang la ’ong ba’i yul med pa dang ’gro ba’i yul med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa de ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, āgativiṣaya eṣaḥ, gatir iti, bhadanta śāradvatīputra, gativiṣaya eṣaḥ. yatra nāgativiṣayo na gativiṣayas tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, belongs to the sphere of coming, while going, reverend Śāradvatīputra, belongs to the sphere of going. Where there is no sphere of coming and no sphere of going, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba de ni ’ong ba’i yul lo zhes bya ba la sogs pas yul dang yul med pa rnam par ’jig pa bstan te; ’ong bas yul mngon sum du ’gyur ba dang, ’gro bas yul dang bral pa gnyis yul dang yul can yod pa la srid kyi, ’phags pa rnams la ni de mi srid do zhes bya ba’i don to.

唯舍利弗。若有往來則墮於俗。無有去來乃謂為道。唯舍利弗。以消去來。除於當來及諸境界。乃趣聖道。

唯舍利弗。其有來者為現在相。若有去者為是離相。至於現在及去離相。則趣聖道。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni rkyen gyi mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni rkyen zad pa’i mtshan nyid do. gang la rkyen gyi mtshan nyid med pa dang rkyen zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, pratyayalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, pratyayakṣayalakṣaṇam etat. yatra na pratyayalakṣaṇaṃ na pratyayakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of a condition, while going, reverend Śāradvatīputra, is the essential character of the end of a condition. Where there is no essential character of condition, and no essential character of the end of a condition, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba de ni rkyen gyi mtshan nyid do zhes bya ba la sogs pas rkyen dang rkyen med pa rnam par ’jig pa bstan te; ’ong ba nyid gang du ’gro ba’i yul du phyin par byed pa’i rkyen yin te, de ’ong ba zhes bya’o; ’gro ba’i gnas su ma song ba dang phyin par byed pa’i rkyen med do; de la rkyen zad pa zhes bya ste, ’gro ba zhes bya’o. rkyen gyi mtshan nyid ’ong ba dang rkyen zad pa’i mtshan nyid ’gro ba gnyis so so’i skye bo la srid kyi, rkyen de lta bu ’phags pa rnams la mi srid ces bya ba’i don to.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni rten cing ’brel bar ’byung ba’i mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni rten cing ’brel bar ’byung ba zad pa’i mtshan nyid do. gang la rten cing ’brel bar ’byung ba’i mtshan nyid med pa dang rten cing ’brel bar ’byung ba zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, pratītyasamutpādalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, pratītyasamutpādakṣayalakṣaṇam etat. yatra na pratītyasamutpādalakṣaṇaṃ na pratītyasamutpādakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of dependent origination, while going, reverend Śāradvatīputra, is the essential character of the end of dependent origination. Where there is no essential character of dependent origination, and no essential character of the end of dependent origination, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu ’ong ba zhes bya ba de ni rten cing ’brel bar ’byung ba’i mtshan nyid do zhes bya ba la sogs pas rten cing ’brel bar ’byung ba rnam par ’jig pa bstan te; ’ong ba la sogs pa’i rgyu dang rkyen gnyis ka la rten cing ’brel bar ’byung ba zhes bya ste, de la ’ong ba zhes bya’o, ’gro ba zhes bya ba de ni ’ong ba’i rgyu dang rkyen med pa la ’gro ba zhes bya ste; de la rten cing ’brel bar ’byung ba zad pa’i mtshan nyid do zhes bya’o; de yang so so’i skye bo la srid kyi, ’phags pa rnams la mi srid ces bya ba’i don to.

唯舍利弗。其有來者為是報應緣起之相。若有去者盡報應相。無有報應不起不滅。至於無相乃趣聖道。

唯舍利弗。有來去者即是緣想。如緣想無緣無非緣。無緣無非緣即不去不來。不去不來者是聖行處。

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba, de ni rgyu las byung ba’i mtshan nyid do; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni rgyu las byung ba zad pa’i mtshan nyid do. gang la rgyu las byung ba’i mtshan nyid med pa dang rgyu las byung ba zad pa’i mtshan nyid med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, hetukalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, hetukakṣayalakṣaṇam etat. yatra na hetukalakṣaṇaṃ na hetukakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is the essential character of having a cause, while going, reverend Śāradvatīputra, is the essential character of the end of having a cause. Where there is no essential character of having a cause, and no essential character of the end of having a cause, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu, ’ong ba zhes bya ba de ni rgyu las byung ba’i mtshan nyid do zhes bya ba la sogs pas rgyu med par rnam par ’jig pa bstan te; de la rgyu ni sa bon lta bu’o; rkyen ni spyi’i rkyen te, sa chu me rlung lta bu’o. ’ong ba zhes bya ba la ’ong ba’i rgyus ’ong bar byed pas na, rgyu las byung ba’i mtshan nyid do; ’ong ba’i rgyu med pa la ’gro ba zhes bya ste, rgyu las byung ba’i mtshan nyid zad pa’o; ’ong zhing ’gro ba’i rgyu sa bon lta bur gyur pa so so’i skye bo la srid kyi, de lta bu ’phags pa rnams la mi srid ces bya ba’i don to – ... "Cause (hetu) is like the seed, while condition (pratyaya) is the general condition, like earth, water, fire and wind. ... "

唯舍利弗。有去來者即因等生相。如因相。無因無非因。無因無非因即不去不來。不去不來者是聖行處。

btsun pa sha ra dva ti’i bu ’ong ba zhes bya ba, de ni tha snyad kyi sgra dang, yi ge dang brda’o; btsun pa sha ra dva ti’i bu, ’gro ba zhes bya ba, de ni tha snyad kyi sgra dang, yi ge dang brda yongs su shes pa’o. gang la tha snyad kyi sgra dang, yi ge dang brda med pa dang tha snyad kyi sgra dang, yi ge dang brda yongs su shes pa med pa, de la ’ong ba yang med, ’gro ba yang med de: ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o;

āgatir iti, bhadanta śāradvatīputra, vyavahāraśabdākṣarasaṃketā ete, gatir iti, bhadanta śāradvatīputra, vyavahāraśabdākṣarasaṃketaparijñaiṣā. yatra na vyavahāraśabdākṣarasaṃketā na vyavahāraśabdākṣarasaṃketaparijñā tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.

Coming, reverend Śāradvatīputra, is an expression, a word, a syllable, a conventional sign, while going, reverend Śāradvatīputra, is the thorough knowledge of an expression, a word, a syllable, a conventional sign. Where there is no expression, no word, no syllable, no conventional sign, and no thorough knowledge of an expression, a word, a syllable, a conventional sign, there is no coming nor going: not coming nor going is the way of the saints.

btsun pa sha ra dva ti’i bu ’ong ba zhes bya ba de ni tha snyad kyi sgra dang, yi ge dang brda’o zhes bya ba la sogs pas tha snyad dang tha snyad med pa rnam par ’jig pa bstan te, ’jig rten gyi tha snyad dang, sgra dang, yi ge dang, brda sna tshogs la ’ong ba zhes bya’o; tha snyad dang, yi ge dang, sgra dang, brda sna tshogs shes pa’am khong du chud pa la ’gro ba zhes bya ste, de yang so so’i skye bo la srid kyi, ’jig rten gyi tha snyad dang, sgra dang, yi ge dang, brda’i ’ong ba dang ’gro ba lta bu ’phags pa rnams la mi srid ces bya ba’i don to.
rnam pa gcig tu na ’ong ba dang ’gro ba rnam par ’jig pa’i tshig ’di rnams kyis byis pas kun tu brtags pa’i ’ong ba dang ’gro ba’i mtshan nyid dang, yongs su grub pa’i mtshan nyid la kun tu brtags pa’i mtshan nyid de rtag tu med pa dang; gang gis de ltar shes pa ni ’phags pa rnams kyi ’gro ba yin par ’ong ba zhes bya ba de ni bsdu ba’i tshig go zhes bya ba la sogs pa dang, gang la bsdu ba’i tshig med pa dang zhes bya ba la sogs pa dang, ’ong ba dang ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o zhes bya ba la sogs pa dang rim pa bzhin sbyar ro. Translated in the introduction p. cxvi-vii as a Yogācāra statement.

唯舍利弗。其有來者隨俗緣合而致徑路。若有去者謂是音聲。言教文字為徑路也。設除音聲文字因緣徑路則趣聖道。

唯舍利弗。有去來者即是文字語言。如文字相。無文字無非文字。無文字無非文字即不去不來。不去不來者是聖行處。

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: rigs kyi bu, khyod kyi spobs pa ’di lta bu’i phyir ma yin gyi; ci nas de lta bu sngon ma thos pa’i gnas rnams mnyan pa’i phyir ’dri’o;

athāyuṣmañ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: naivaṃrūpāya, kulaputra, pratibhānāya te yāvad eva tādṛśānām aśrutapūrvāṇāṃ sthānānāṃ śravaṇāya pṛcchāmi.

f) [The Tathāgata staying here praises the qualities of the other Tathāgata in answer to the question:] Then the venerable Śāradvatīputra spoke these words to the bodhisattva Akshayamati: Son of good family, I did not ask you for the sake of your eloquence, but to hear of such places I never heard of before.

(11b2, 12a1: dris pa la lan glan pas ’di na bzhugs pa’i de bzhin gshegs pas gzhan gyi yon tan bsngags pa phun sum tshogs pa.)
rigs kyi bu, khyod kyi spobs pa ’di lta bu’i phyir ma yin gyi zhes bya ba ni blo gros mi zad pa ga las ’ong zhes bya ba la sogs pa dris pa yang byang chub sems dpa’ de’i shes pa dang spobs pa bgom zhing gong du smos pa lta bu’i chos ’di dag ’dri ba’i phyir ni ma yin gyi, mi ’dzums pa zhes bya ba’i ’jig rten gyi khams la sogs pa yon tan sngon ma thos pa rnams mnyan pa’i phyir ’dri’o zhes bya ba’i tha tshig ste, de bas na ci nas de lta bu’i sngon ma thos pa’i gnas rnams mnyan pa’i phyir khyod la ’dri’o zhes dngos su smos so.
On the form of the comparison cf. Kpv no. 65. The piece is translated in accordance with the Dh text.
Cf. Langkā index s. v. svacittadṛshyagati etc.

時舍利弗問阿差末。唯族姓子。吾今以此仁有辯才故欲相問。所以然者。欲得聽采本所未聞。

舍利弗言。唯善男子。汝今所說微妙事相。吾從昔來所未曾聞。向之所疑當還啟請。

rigs kyi bu, ’di lta ste dper na: yul btsas dang sho gam gcod pa’i mi zhig yod de; des mi reng ngam khur thogs te lam nas ’gro ba’i mi zhig la kye skyes bu, khyod ci zhig thogs? shes ’dri zhing, nga la yul btsas dang sho gam byin cig! ces zer ba; de bzhin du, rigs kyi bu, bdag cag nyan thos gzhan gyi sgra’i rjes su ’gro ba, gzhan las thos pa la mos pa bdag gi sems kyi rgyud la snang ba nye bar gnas pa rnams kyis rtag tu rgyun mi ’chad par khyod lta bu skyes bu dam pa rnams la - gang las nyan thos dang rang sangs rgyas mang po ’byung bar ’gyur ba’i - theg pa chen po ’di rjes su gzung ba’i phyir dri bar bya ste;; de bas na, rigs kyi bu, khyod gang nas ’ongs, de bzhin gshegs pa de’i mtshan dang, ’jig rten gyi khams de’i ming ci zhes bya, ’jig rten gyi khams de ’di nas ji srid yod pa legs par ston cig!;

tad yathāpi nāma, kulaputra, kaścit puruṣo grāmyavetanaśulkagrāhako bhavet, sa puruṣaṃ śūnyaṃ vā bhāraharaṃ vā panthāto gacchantaṃ dṛṣṭvā, he puruṣa, tvaṃ kiṃ bharasīti pṛcchet, grāmyavetanaṃ śulkaṃ ca me dehīti brūyāt. evam eva, kulaputra, asmābhiḥ śrāvakaiḥ parato ghoṣānvayaiḥ parataḥ śrutādhimuktibhiḥ svacittagatidṛśyapratyupasthitaiḥ satatasamitaṃ tvadvidhān satpuruṣān asya mahāyānasyānugrahārthaṃ paripraṣṭavyam, yasmāc chrāvakāḥ pratyekabuddhāś ca bāhavo bhaviṣyanti. tasmāt, kulaputra, kutas tvam āgataḥ, tasya tathāgatasya nāma, tasya lokadhātor nāmeti kim, kiyaddūra itaḥ sa lokadhātur iti samyag deśayatu.

Son of good family, just like a man who is a collector of village fees or taxes, who asks a man with or without a load as he goes along the road: Hello there, my good man, what are you carrying? and then: Give me village fee and taxes [for the king]! in the same way, son of good family, we disciples, who following the words of others and having confidence in what we hear from others, are concerned only with what is to be seen in the course of our own thoughts [not like the bodhisattvas who strive to purify the thoughts of others], should always ask true persons like you so as to grasp [some of the goods, meaning or advantage (artha) of] this great way [which is the expedient (upāya) ], from which many disciples and isolated buddhas are likely to arise. Therefore, you should, son of good family, demonstrate as it is where you come from, what is the name of the Tathāgata there and the name of that world-sphere.

rigs kyi bu, ’di lta ste dper na zhes bya ba la sogs pas ’og nas ’byung ba’i don ’dri ba ’jig rten na grags pa’i dpe bstan te, ’jig rten na yul btsas dang sho gam gcod pa yang: ga las ’ongs, gar ’gro, ci khyer, zhes dris nas, ci khyer ba’i rdzas las nyung shas shig sho gam gcod pa, de bzhin du bdag cag nyan thos rnams kyang byang chub sems dpa’ chos kyi nor mang po dang ldan pa la theg pa chen po’i chos kyi don cung zad dri’o zhes bya ba’i don to – .... "The meaning is: We disciples ask the bodhisattvas having lots of religious riches for just a little of the goods (=meaning, artha) of the great way."
de la yul btsas ni grong gi grong mi nyid sho gam gcod pa’o, sho gam ni rgyal po’i sho gam gcod pas sho gam bcad nas rgyal po la ’bul pa la’o.
bdag cag nyan thos gzhan gyi sgra’i rjes su ’gro ba, gzhan las thos pa las mos pa zhes bya ba ni byang chub sems dpa’ ltar bdag gi shes rab kyis chos rnams rtogs par nus pa ni ma yin gyi, bdag cag nyan thos ni mkhan po dang slob dpon la sogs pas tshig gis bstan cing bshad pa’i sgra’i rjes su ’brang zhing, de nyid las dad pa dang mos pa skye zhes bya ba’i don to. bdag gi sems kyi rgyud la snang ba nye bar gnas pa zhes bya ba ni bdag cag nyan thos ni bdag nyid kyi rgyud gsal zhing dag par bya ba la brtson gyi, byang chub sems dpa’ ltar gzhan gyi rgyud rnam par dag par bya ba la brtson pa ni ma yin no zhes bya ba’i don to. rtag tu rgyun mi ’chad par khyod lta bu skyes bu dam pa zhes bya ba ni bdag cag nyan thos rnams dus thams cad du khyod la sogs pa skyes bu dam pa byang chub sems dpa’ dam pa’i chos kyi nor mang po dang ldan pa la theg pa chen po’i don ’dri bar byed do zhes sbyar ro.
gang las nyan thos dang rang sangs rgyas zhes bya ba ni theg pa chen po’i chos gang las nyan thos mang po dang rang sangs rgyas mang po skye zhing ’byung bar ’gyur ba’i, thabs theg pa chen po’i don rjes su bzung ba ste: theg pa chen po’i don rtogs par bya ba’i phyir dri’o zhes bya ba’i tha tshig go.

猶族姓子。關尹主者。應得推問出入往反。設有重貨。若復空行。欲得責稅故宜難詰。卿何所齎以時輸稅。唯族姓子。吾亦如是鄙等徒類為聲聞種。依猗他音而得解脫。合與緣響常宜諮受。諸正士等以用護斯將養大乘。從是出生聲聞緣覺。以是之故。善哉族姓子為。分別說所從來處。去此遠近。如來國土號字云何。

如主關人。若見空行若見擔者。即應詰問。汝所齎持悉是何物。若知種稷應收其稅。唯善男子。我等如是。從他聞法隨音聲解以自照心。是故我今應當諮稟。汝等大士。為護大乘出生無量聲聞緣覺。唯善男子。願為分別說其來處。

blo gros mi zad pas smras pa: btsun pa sha ra dva ti’i bu, de bzhin gshegs pa ’di khyod kyi mdun na bzhugs kyis, ’di la zhus shig dang des khyod la lan ldon par ’gyur te; ’khor thams cad kyang the tshom med par ’gyur ro;

akṣayamatir āha: ayaṃ, śāradvatīputra, tathāgataḥ puratas te niṣaṇṇaḥ; taṃ pṛccha, sa ca tvām pratiśroṣyati, sarvāvatī ca parṣan niḥsaṃśayā bhaviṣyati.

Akshayamati said: — Śāradvatīputra, as this Tathāgata is sitting just before you, ask him and he will answer you so that the whole assembly will be without doubt.

blo gros mi zad pas de bzhin gshegs pa la zhus shig ces smras pa yang bla ma la bstod pa dang, mkhyen pa stobs par bya ba’i phyir ro.

阿差末曰。唯舍利弗。如來在前便可啟問。當為發遣。眾會被蒙決諸疑網。

無盡意言。唯舍利弗。汝今自可諮請如來。如來當說斷汝疑網

de nas bcom ldan ’das la tshe dang ldan pa sha ra dva ti’i bus ’di skad ces gsol to: bcom ldan ’das, byang chub sems dpa’ blo gros mi zad pa ’di gang nas mchis? de bzhin gshegs pa de’i mtshan dang, ’jig rten gyi khams de’i ming ci zhes bgyi? ’jig rten gyi khams de ’di nas ji srid cig mchis? ’di ltar de bzhin gshegs pa de’i mtshan dang, sangs rgyas kyi zhing de’i ming thos nas, sems can dpag tu ma mchis grangs ma mchis pa rnams byang chub kyi phyir go cha ’tshal bar ’gyur bar de bzhin gshegs pas bstan du gsol, bcom ldan ’das bde bar gshegs pas bstan du gsol;

atha khalv āyuṣmāñ śāradvatīputro bhagavantam idam avocat: kuto, bhagavann, ayam akṣayamatir bodhisattva āgataḥ? tasya tathāgatasya nāma tasya ca lokadhātor nāmeti kiṃ? kiyaddūra itaḥ sa lokadhātuḥ? yathā tasya tathāgatasya nāma tasya ca buddhakṣetrasya nāma śrutvāprameyā asaṃkhyeyāḥ sattvā bodhaye saṃnāhaṃ saṃnatsyanti, tathāgato deśayatu, bhagavān sugato deśayatu!;

Then again the venerable Śāradvatīputra spoke these words to the Lord: Lord, where does this bodhisattva Akshayamati come from? What is the name of the Tathāgata there, and what is the name of that world-sphere? And how far away from here is that world-sphere? So that living beings whose number is without end, who cannot be counted, will put on the armour for the sake of awakening when they have heard the name of that Tathāgata, and the name of that Buddha-field, may the Tathāgata please teach us, may the Lord, the happy one please teach us!

sems can rnams byang chub kyi phyir go cha ’tshal bar ’gyur bar zhes bya ba ni de dag gi yon tan bshad pas ci nas kyang sems can rnams bla na med pa’i byang chub tu sems bskyed par ’gyur ba, de lta bur bshad du gsol zhes bya ba’i don to.

時舍利弗前問佛言。阿差末菩薩所從來處去是遠近。其佛所號。國土何類。其聞名者無央數人。咸發道意被大德鎧。

時舍利弗。即白佛言。唯願世尊。說是菩薩從何處來佛號何等世界何名去是遠近。若聞彼佛及世界名。則令無量無邊菩薩莊嚴菩提。

bcom ldan ’das kyis bka’ stsal pa: sha ra dva ti’i bu, de’i phyir legs par rab tu nyon la yid la zung shig dang, ngas khyod la bshad do. ’jig rten gyi khams de’i yon tan yongs su brjod pa dang, byang chub sems dpa’ de dag dang de bzhin gshegs pa de’i ming thos nas, dad pa dang mos pas de bzhin gshegs pa’i ye shes chags pa med cing sgrib pa med pa la mi skrag par bya’o, the tshom za bar mi bya’o;

bhagavān āha: tena hi, śāradvatīputra, sṛṇu sādhu ca suṣṭhu ca manasikuru, bhaṣiṣye ’haṃ te; tasya lokadhātor guṇapradīpanaṃ teṣāṃ ca bodhisattvānāṃ tasya ca tathāgatasya nāma śrutvā, śraddhayādhimuktyā tathāgatasyāsaṅgānāvaraṇajñānān nottrasitavyaṃ, na saṃśayitavyam.

The Lord said: Because of that, Śāradvatīputra, listen well and intently, keep it in mind, and I will tell you. And having heard the elucidation of the qualities of that world-sphere, the names of those bodhisattvas and that Tathāgata, one should, with faith and confidence, have no fear and no doubts as to the unattached and unhindered wisdom of the Tathāgata.

sha ra dva ti’i bu de’i phyir legs par rab tu nyon la yid la zung shig dang ngas khyod la bshad do zhes bya ba la de’i phyir zhes bya ba ni gong du dris pa’i don rnams kyi phyir te, de dag de bshad na gal te legs par nyan rab tu nyan yid la ’dzin na ngas bshad gyis, gzhan du chos bshad pa’i char phab pa don med par ’gyur bas na mi bshad do zhes bya ba’i don to. legs par nyon zhes bya ba ni rna lhogs la sems rtse gcig tu nyon cig ces bya ba’i tha tshig go. rab tu nyon zhes bya ba ni bshad pa rnams phyin ci ma log par zung shig ces bya ba’i don to. yid la zung shig ces bya ba ni ma brjed par gyis shig ces bya ba’i don to. snod kha phub pa dang, mi gtsang bas gang ba dang, zhabs rdol ba lta bur mi ’gyur bar bya ba’i phyir ro. dris pa lan glan pa ’di na bzhugs pa’i de bzhin gshegs pas ’jig rten gyi khams kyi de bzhin gshegs pa’i yon tan phun sum tshogs pa bsngags pa yang mdor na rnam pa gsum gyis bstan te; gsum gang zhe na? gnas pa rnam par dag pa dang, gnas rnam par dag pa dang, bdag po rnam par dag pas bstan to. gnas pa rnam par dag pa yang yon tan rnam pa lngas bstan te, rgyu rnam par dag pa dang, rang bzhin rnam par dag pa dang, ’bras bu rnam par dag pa dang, las rnam par dag pa dang, sbyor ba rnam par dag pa ste, de yang lan gsum du bzlas te ston to. dad pa dang mos pas de bzhin gshegs pa’i ye shes chags pa med cing sgrib pa med pa la mi skrag par bya’o, the tshom za bar mi bya’o zhes bya ba ni mi ’dzums pa’i ’jig rten gyi khams dang de na bzhugs pa’i byang chub sems dpa’ de dag dang, de bzhin gshegs pa’i yon tan bshad pa thos nas ye shes de lta bu mi srid do snyam du skrag pa dang, bden nam brdzun snyam du the tshom za bar ma byed cig ces bya ba’i don to. de la ye shes de shes bya thams cad la thogs pa med par mkhyen pas na chags pa med pa zhes bya’o; shes bya’i sgrib pa dang nyon mongs pa’i sgrib pa spangs pas na sgrib pa med pa’i ye shes zhes bya ba’o.

佛言。舍利弗。諦聽善思。彼世界名有稱功勳。及如來號若有聞者。勿得懷疑悉共信之。

佛告舍利弗。諦聽諦聽善思念之。吾今當說彼土功德及佛名號。汝聞是時勿懷疑懼。應當一心信受奉持。

de nas tshe dang ldan pa sha ra dva ti’i bus bcom ldan ’das la: legs so zhes gsol nas, bcom ldan ’das kyi ltar nyan pa dang, bcom ldan ’das kyis ’di skad ces bka’ stsal to: - sha ra dva ti’i bu, sangs (S11a) rgyas kyi zhing ’di nas shar phyogs logs su sangs rgyas kyi zhing gang gā’i klung bcu’i bye ma snyed kyi rdul phra rab kyi rdul snyed ’das pa na, ’jig rten gyi khams mi ’dzums pa zhes bya ba yod de. de na de bzhin gshegs pa, dgra bcom pa, yang dag par rdzogs pa’i sangs rgyas kun tu bzang po zhes bya ba da ltar bzhugs te, ’tsho zhing gzhes la chos kyang ston te. byang chub sems dpa’ blo gros mi zad pa de nas ’ongs so. sha ra dva ti’i bu, ’jig rten gyi khams mi ’dzums pa de na nyan thos dang rang sangs rgyas rnams kyi ming yang med de, de bzhin gshegs pa de’i dge ’dun yang byang chub sems dpa’ ’ba’ zhig ste:; sngon yongs su sbyang ba byas pa; sbyin pa dang, dul ba dang, legs par sdom pa dang, nges pa dang, tshul khrims dang, thos pa dang, bag yod pa dang, sbyangs pa’i yon tan dang, yo byad bsnyungs pa la rab tu gnas pa;; bzod pa’i stobs kyis khong khro ba med cing; byang chub tu brtson ’grus brtan pas dge ba’i tshogs bsags pa; bsam gtan dang, rnam par thar pa dang, ting nge ’dzin dang, snyoms par ’jug pa dang, mngon par shes pas rnam par rol pa; shes rab kyi ’od dang snang ba chen pos sangs rgyas kyi chos thams cad kyi tshig rab tu dbye ba bstan pa’i ye shes la mkhas pa; byams pa’i sems nam mkha’i dkyil dang mtshungs pa; snying rje’i bsam pa brtan pas sems can thams cad yongs su smin par bya ba’i cho ga shes pa; dga’ bas chos la yang dag par dga’ bar byed pa; nyes pa dang, rjes su chags pa dang, khong khro ba dang, nga rgyal shin tu spangs pa, btang snyoms kyis gnyis dang bral ba; stong pa nyid dang, mtshan ma med pa dang, smon pa med pa’i chos kyi tshul la rab tu gnas pa; bdud kyi lcags kyu dang, nyon mongs pa dang, thab mo’i rnyog pa rnam par sel bar byed pa; sems can thams cad kyi bsam pa dang dbang po mchog dang mchog ma yin pa shes pa’i sgrub pa; so so ci rigs par chos dang, nor dang shes pa rab tu sbyin pa; sems sa dang, chu dang, me dang, rlung dang mtshungs pa; pha rol rgol ba dang log pa’i tshogs can gyi tshogs thams cad rab tu ’joms pa; g.yul las rnam par rgyal te, rgyal mtshan dang ba dan sgreng zhing mi zlogs par dpa’ ba; sangs rgyas kyi chos zab mo dang, stobs bcu dang, mi ’jigs pas ’khor gyi ’jigs pa dang bag tsha ba med pa; rten cing ’brel bar ’byung ba la ’jug pa, yod pa dang med pa dang gnyi ga’i mthar lta ba dang bral bas dbu ma’i lam du zhugs pa; bdag dang, bdag gi dang, sems can dang, srog dang, skye ba po dang, gso ba dang, skyes bu dang, gang zag dang, shed bu dang, shed las skyes dang, byed pa po dang, tshor ba po dang, rtag pa dang, chad pa dang, ’byung ba dang, ’jig pa dang lta bar gyur pa’i kun nas ldang ba thams cad dang bral ba;; gzungs dang, mdo sde’i rgyal po dang, de bzhin gshegs pa’i phyag rgyas btab pa; chags pa med pa’i ye shes kyi byin gyi rlabs kyis bskal pa bye ba khrag khrig brgya stong du sgra bsgrags kyang, spobs pa rgyun mi ’chad pa; sangs rgyas kyi rdzu ’phrul dang, rnam par ’phrul pa dang, cho ’phrul ston pas sangs rgyas kyi zhing mtha’ yas pa gnon pa dang, rnam par gnon pa dang, ’gro ba dang ’ong ba la mkhas pa; ’jigs pa dang, khro ba dang, nga rgyal dang, rgyags pa dang, dregs pa kun chad pa; seng ge’i sgra mngon par bsgrags pa; sems can rab ’bring, tha ma thams cad kyi mdza’ bshes brtan pa, mya ngan las ’das pa la ’god pa; chos kyi sprin las ’brug gi sgra ’byung zhing rigs pa dang rnam par grol ba’i glog dang bdud rtsi’i char rab tu ’bebs pa; chos rin po che rab tu gtor bas, dkon mchog gsum gyi rigs mi ’chad par byed pa; nor bu rin po che lta bur bsam pa dag cing phyi nang du blo rab tu sbyangs pa; mtshan dang dpe byad bzang po’i mchog dang rang gi gzi brjid kyi rgyan dang dge ba’i rtsa ba brgya stong gis shin tu brgyan pa; sangs rgyas kyi chos thams cad la dbang bskur ba, skye ba gcig gis thogs pas rgyal tshab tu gyur pa; sems can thams cad kyi mos pa dang, rnam par grol ba dang, gdul bya ’dul ba’i cho ga shes pa; byang chub kyi sa’i snying po’i gdan gnon pa dang, rnam par gnon pa la mi ’jigs pa’i tshul shes pa; sangs rgyas thams cad kyi bya ba dang sangs rgyas kyi sku rab tu ston cing rab tu bzung ba dang tshar gcod pas sems la dpa’ zhing dbang byed pa dang bla na med pa’i chos kyi ’khor lo rin po che rab tu bskor ba sha stag ste; sha ra dva ti’i bu, bcom ldan ’das de’i dge ’dun ni byang chub sems dpa’ de lta bu sha stag go;

atha khalv āyuṣmāñ śāradvatīputro bhagavataḥ sādhukāraṃ dattvā bhagavataḥ pratyaśrauṣīt, bhagavān āmantrayate sma: asti, śāradvatīputra, pūrvasyāṃ diśīto daśagaṅgānadīvālukaparamāṇurajaḥsamāni buddhakṣetrāṇy atikramyānimiṣā nāma lokadhātuḥ. tatra samantabhadra nāma tathāgato ’rhan samyaksaṃbuddhas tiṣṭhati dhriyate yāpayati dharmaṃ deśayati. tato ’kṣayamatir bodhisattva āgataḥ. na ca tatra, śāradvatīputra, animiṣāyāṃ buddhakṣetre śrāvakapratyekabuddhānāṃ prajñaptir apy asti; tasya tathāgatasya saṃgho bodhisattvāḥ kevalaṃ. pūrvaparikarmakṛtāḥ; dānadamasaṃyamaniyamaśīlaśrutāpramādadhūtaguṇasaṃlekhapratiṣṭhitāḥ; kṣāntibalenāpratighāḥ; bodhidṛḍhavīryeṇopacitakuśalopacayāḥ; dhyānavimokṣasamādhisamāpattyabhijñair vikrīḍitāḥ; mahāprajñāprabhāvabhāsena sarvabuddhadharmapadapravicayadeśanājñānakuśalāḥ; ākāśatalasamamaitrīcittāḥ; dṛḍhakaruṇāśayena sarvasattvaparipācanāvidhijñāḥ; muditādharmasaṃmodanāḥ; doṣānunayapratighamānātyantavarjitā upekṣayā nirdvayāḥ; śūnyatānimittāpraṇihitadharmanayapratiṣṭhitāḥ; mārāṅkuśakleśakalahāvilavinodinaḥ; sarvasattvāśayendriyavarāvaravidhijñāḥ; yathāpratyarhadharmārthajñānapradāyakāḥ; pṛthivyaptejovāyusamacittāḥ; sarvaparapravādimithyāmaṇḍalikagaṇapramathakāḥ; yuddhavijayocchritadhvajapatākāvivāryaśūrāḥ; gaṃbhīrabuddhadharmadaśabalavaiśāradyaparṣacchāradyabhaya-apagatāḥ; pratītyasamutpādāvatārasadasadubhayāntadṛṣṭisamatikrāntamadhyamapratipatpratipannāḥ; sarvātmātmīyasattvajīvajantupoṣapuruṣapudgalamānavamanujakārakavedakaśāśvatocchedabhavavibhavadṛṣṭigataparyutthānarahitāḥ; dhāraṇīsūtrāntarājatathāgatamudrāmudritāḥ; asaṅgajñānādhiṣṭhānaśatasahasrakoṭinayutakalparutaravitānācchedyapratibhānāḥ; buddharddhivikurvāṇaprātihāryādeśanānantabuddhakṣetrākramavikramagamanāgamanakuśalāḥ; samucchinnabhayakrodhamānamadamattāḥ; siṃhanādābhinādinaḥ; sarvasattvānām adhimātramadhyamṛdūnāṃ dṛḍhamitrā nirvāṇapratiṣṭhāpakāḥ; dharmameghagarjitayuktivimuktividyudamṛtavarṣābhipravarṣakāḥ; abhiprakīrṇadharmaratnās triratnavaṃśānupacchedakāḥ; yathāmaṇiratnaśuddhāśayā adhyātmabāhyapraśodhitamatayaḥ; lakṣaṇānuvyañjanavarasvatejo’laṃkārakuśalamūlaśatasahasravibhuṣitāḥ; sarvabuddhadharmābhiṣiktā ekajātipratibaddhayuvarājabhūtāḥ; sarvasattvādhimuktivimuktivineyavinayavidhijñāḥ; bodhibhūmimaṇḍāsanākramavikramavaiśāradyavidhijñāḥ; sarvabuddhakāryabuddhakāyaprakāśakāḥ saṃgrahanigrahacittaśūravaśavartino ’nuttaradharmacakraratnapravartakāḥ; sarvas tasya tathāgatasya saṃghaḥ, śāradvatīputra, tādṛśā bodhisattvāḥ;

Then the venerable Śāradvatīputra applauded the Lord, gave his ear to the Lord, and the Lord spoke: There is, Śāradvatīputra, a world-sphere called Unblinking, which lies east of this Buddha-field, past as many Buddha-fields from here as there are dustlike grains of sand in ten Gaṅgā-rivers. There a Tathāgata, worthy of offerings, fully awakened, Samantabhadra by name stays [in accordance with the four ways of behaviour], remains [in the world, not entering extinction], and lives on [doing the good of living beings], teaching religion. Thence the bodhisattva Akshayamati comes. There, Śāradvatīputra, in the Buddha-field Unblinking, there is not even the concept of disciples and isolated buddhas, and so the congregation of that Tathāgata consists of bodhisattvas only. who have prepared themselves in the past; are firmly rooted in self-control, discipline, self-mastery, gentleness, morality, learning, care, and the qualities of purity and restriction; are without aversion by their power of tolerance; have piled up masses of good with firm vigour for the sake of awakening; play with the [four] meditations, [eight] liberations, concentrations, attainments of meditation and supernormal knowledge; are proficient in understanding the words of all the teachings of the Buddha and the knowledge of teaching them by the great shining light of insight; have friendly thoughts like the expanse of heaven; know the way to bring all living beings to maturity through their firm intention of compassion; have a joyful relation to religion through joy; are beyond conflicts through equanimity having completely done away with aversion and conceit connected with anger and affection; are firmly rooted in the way of [that is, the concentration on] moments of existence as empty, beyond distinguishing marks and wishes; rid themselves of the hook of the Evil One, and of the impurities of vices and quarrelsomeness; know the ways of intentions and abilities in all living beings, if they are good or feeble; give them religion, goods or knowledge accordingly; whose thoughts are similar to earth, water, fire or wind [in the same way as the elements nourish all living beings equally, the thoughts of the bodhisattvas nourish living beings equally in producing roots for the good in them]; destroy the assemblies of quarreling opponents with their false entourage; are heroes never turning back, with raised banners and flags in the victory of the battle; are free from any fear or anxiety in any assembly through the profound qualities of a buddha, the ten powers and intrepidities; have entered upon the middle way, having given up the two extreme views of being and non-being in understanding dependent origination; are freed from all appearances of views [of grasping for] a self, [something] self-related, an animated being [that is a self in the thoughts, in the unbroken continuity of thoughts (cittasaṃtāna) ], a life-principle [dependent on the body], a [transmigrant] soul, a life-sustaining principle, a spirit, a personality [grasping again and again for existence], a man or human [as created by prajāpati], a creator [a permanent self by whom all, good and bad and so on, is made], a self experiencing [fruits of past deeds (kṛtakarmaphala) ], permanence [of the self], disappearance [of the self], existence and non-existence; are sealed with the seal of the Tathāgata, the formula for retaining in memory, the king of sacred texts; whose eloquence is unbroken because of unattached wisdom’s power, even when speaking for a hundred thousand times ten million times a hundred billion world-ages; are proficient in approaching and departing from Buddha-fields endless in number, in coming and going, because of a buddha’s demonstration of magic, wonders and supernormal powers; have cut off fear, anger, conceit, infatuation and haughtiness; utter a lion’s roar; are reliable friends of all beings, superior, average or inferior, establishing them in extinction; send down the thunder from the cloud of religion [teaching the perfections, giving and so on], the lightning of [the three kinds of] reasoning and liberation [from vices (kleśa) ], pouring down the rain of ambrosia [the thirty seven moments of existence being wings of awakening (bodhipakṣikadharma) ]; do not break the continuity of the three jewels, sprinkling the jewels of religion [like the moments of existence being wings of awakening (bodhipakṣikadharma) and so on]; whose intentions are pure like gems and whose reason is purified as to both inner and outer things; are adorned with ornaments shining with their own brilliance, to wit, the excellent characteristics of a great being and the marks of beauty, [caused by] a hundred thousand potentialities for the good; are consecrated with all the qualities of a Buddha and are crown-princes bound to incarnate only once more; discern the confidence and the kind of liberation of each living being, and the way to train those to be trained; know the way not to have fear but to be courageous in approaching the stage which consists in staying in the place which is the seat of awakening; display all the acts as well as the body of a Buddha being heroes of thought having the power to attract and control, and turn the jewel of the wheel of incomparable religion. The whole congregation of that Tathāgata, Śāradvatīputra, consists of bodhisattvas of that kind.

sha ra dva ti’i bu, sangs rgyas kyi zhing ’di nas zhes bya ba ni gong du shā ri’i bus ’jig rten gyi khams ’di nas ji srid cig na mchis zhus pa’i lan du bshad pa ste, mi mjed kyis sangs rgyas kyi zhing ’di nas shar phyogs logs su sangs rgyas kyi zhing ganggā’i klung bcu’i bye ma snyed kyi rdul phra rab kyi rdul snyed ’das pa de dag gi pha rol na sangs rgyas kyi zhing de gnas so zhes bya ba’i don to. ’jig rten gyi khams de’i ming ci zhes zhus pa’i lan du ’jig rten gyi khams mi ’dzums pa zhes gsungs so. de bzhin gshegs pa’i mtshan ci zhes zhus pa’i lan du kun tu bzang po zhes bya ba gsungs so. da ltar bzhugs te zhes bya ba ni spyod lam bzhis bzhugs so, ’tsho ba ni ’tsho ba’i dbang po ma btang ste mya ngan las ma ’das zhes bya ba’i don to, gzhes pa ni sems can rnams kyi don mdzad pa’o. byang chub sems dpa’ blo gros mi zad pa gang nas mchis zhes zhus pa’i lan du de nas ’ongs so zhes gsungs so. nyan thos dang rang sangs rgyas kyi ming yang med ces bya ba ni nyan thos zhes bya ba’i sgra dang rang sangs rgyas zhes bya ba’i sgra yang mi grag ces bya ba’i don to. ’o na de bzhin gshegs pa’i ’khor du su dag gnas snyam pa la byang chub sems dpa’ ’ba’ zhig ces bya ba smos te, de bzhin gshegs pa de’i ’khor yang byang chub sems dpa’ ’ba’ zhig tu zad de, gzhan med do zhes bya bar ’dod do. byang chub sems dpa’ de yang ji lta bu zhe na? sngon yongs su sbyang ba byas pa zhes bya ba la sogs pas gnas pa rnam par dag pa la rnam pa lngar phye nas bstan pa’i rgyu rnam par dag pa las brtsams nas ston to. sngon yongs su sbyang ba byas pa ni de bzhin gshegs pa rnams la yang dge ba’i rtsa ba bskrun te, lus dang sems las su rung bar bya ba’i don to. gnas pa rnam par dag pa’i rgyu yang pha rol tu phyin pa drug ste, sbyin pa dang, dul ba dang, legs par sdom pa dang, nges pa dang, tshul khrims zhes bya ba’i tshig lngas sbyin pa dang tshul khrims dang bzod pa’i pha rol tu phyin pa gsum bstan pa yin te, phyi nang gi dngos po yongs su gtong ba dang, de bzhin gshegs pa rnams la mchod pa dang, bsnyan bkur byas pas sbyin pa’i pha rol tu phyin pa dang ldan pa yin no; mig la sogs pa dbang po yul la mi ’jug pas na dul ba dang sbyangs pa’i yon tan dang ldan pas legs par sdom pa ste, de bas na tshul khrims la gnas pa yin no; gzhan gyis gnod pa byas kyang slar gnod pa mi byed pa’i phyir nges pa ste, de bas na bzod pa’i pha rol tu phyin pa dang ldan pa yin no. thos pa dang zhes bya ba ni brtson ’grus kyi pha rol tu phyin pa dang ldan pa yin te, de bzhin gshegs pa rnams la chos nyan pa’i phyir rtag tu ’bad pa dang ldan pas so. ji ltar na tshul khrims dang ldan pa yin zhe na? de’i phyir bag yod pa la sogs pa smos te, grong na mi gnas kyi dgon pa na gnas pas bag yod pa zhes bya ba, sbyangs pa’i yon tan bcu gnyis dang ldan pa dang; chos gos dang bsod snyoms la sogs pa lhag par mi tshol bas na yo byad bsnyungs pa la gnas pa yin te, de’i phyir tshul khrims dang ldan pa’o. bzod pa’i stobs kyis khong khro ba med ces bya ba la gzhan gyis gnod par byas kyang slar gnod par mi byed pas bzod pa’i stobs zhes bya ste, bzod pa’i stobs dang ldan pas na sems can gang la yang zhe sdang med pa’i phyir bzod pa dang ldan pa’o. byang chub tu brtson ’grus brtan pas zhes bya ba la byang chub ni zad pa dang mi skye ba’i ye shes so; de thob par bya ba’i phyir brtson ’grus mi ’gyur ba ni brtson ’grus brtan pa ste, brtson ’grus brtan pa des bsod nams dang ye shes kyi tshogs dpag tu med pa la sogs pa byed pas na brtson ’grus dang ldan pa yin no.
The eight liberationes are explained in Mvy 1510-18. bsam gtan ni dang po dang gnyis pa dang gsum pa dang bzhi pa’o; rnam par thar pa ni brgyad do; ting nge ’dzin ni dpa’ bar ’gro ba’i ting nge ’dzin dang nam mkha’ mdzod kyi ting nge ’dzin la sogs pa’o. snyoms par ’jug pa ni gzugs med pa’i snyoms par ’jug pa bzhi’am, mthar gyis gnas pa’i snyoms par ’jug pa dgu la bya’o; mngon par shes pa ni lnga la bya ste, tshig de rnams kyis bsam gtan gyi pha rol tu phyin pa bstan to. shes rab kyi mthus chos thams cad phyin ci ma log par shes pa ni shes rab kyi ’od dang snang ba zhes bya ste, shes rab kyi ’od dang snang ba des de bzhin gshegs pas bshad pa’i chos thams cad kyi tshig rab tu dbye zhing bstan pa la mkhas pa’i ye shes dang ldan pas na shes rab kyi pha rol tu phyin pa dang ldan pa yin no. rang bzhin rnam par dag pa las brtsams nas byams pa’i sems nam mkha’i dkyil dang mtshungs zhes bya ba la sogs pa ste, sems can rnams kyi sdug bsngal med par gyur cig ces sems pa ni byams pa’i sems zhes bya’o. byang chub sems dpa’ ni sdug bsngal med par gyur ces, sems pa tsam du ma zad kyi, sems can rnams kyi sdug bsngal med par bya ba’i phyir sgrub par yang mdzad do. byams pa’i sems de yang ji ltar nyan thos kyi byams pa ’dod pa’i khams tsam la dmigs pa ni ma yin gyi, dper na nam mkha’ ’dis thams cad la khyab pa de bzhin du byang chub sems dpa’i byams pa des kyang sems can thams cad la khyab pas na, nam mkha’i dkyil dang mtshungs zhes bya ba’o. snying rje’i bsam pa brtan pa zhes bya ba ni sems can rnams bde bar gyur cig ces bya ba ni snying rje ste, de’i bsam pa brtan pa ni bsam pa ’gyur ba med ces bya ba’i don to. byang chub sems dpa’ ni sems can rnams bde bar gyur cig ces sems par ma zad kyi, bde ba la ’god par yang mdzad do. de ji lta zhe na? de’i phyir: sems can thams cad yongs su smin par bya ba’i cho ga shes pa zhes smos te, sems can bstan pa la ma zhugs pa rnams gzhug pa dang, bstan pa la zhugs pa rnams dge ba’i rtsa ba ’phel bar byed pa’i thabs la mkhas pa zhes bya ba’i tha tshig go. dga’ bas chos la yang dag par dga’ bar byed pa zhes bya ba la chos ni dge ba bcu dang pha rol tu phyin pa drug la sogs pa ste, dga’ ba tshad med pas de rnams la dga’ bar byed ces bya ba’i don to. btang snyoms kyis gnyis dang bral zhes bya ba ni nyes pa dang rjes su chags pa dang khong khro ba dang nga rgyal shin tu spangs pa zhes bya bas bshad de, sems can nyes pa byed pa rnams la khong khro ba’i skyon dang, sems can rjes su chags pa rnams la ’di ni nga la byams so zhes nga rgyal gyi skyon gnyis dang bral bas btang snyoms zhes bya’o. The ten first items refer to the six pāramitās and the four brahmavihāras. The triṇi vimokṣamukhāni are explained: stong pa nyid dang mtshan ma med pa dang smon pa med pa’i chos kyi tshul la gnas pa zhes bya la, tshul ni ting nge ’dzin la bya ste, stong pa nyid dang mtshan ma med pa dang smon pa med pa’i ting nge ’dzin la rab tu gnas zhes bya ba’i don to.
de la byang chub sems dpa’ sa dang po dang gnyis pa la sogs pa la ’phags pa’i bden pa rnams dang rten cing ’brel bar ’byung ba rnams legs par bsgoms pa’i rgyus gang zag stong pa nyid dang chos stong pa nyid la yang dag par gnas par ’gyur te, ’di ltar stong pa nyid de yang kun tu ’gro ba la sogs pa’i mtshan nyid du bzung nas bsgoms na stong pa nyid kyi rnam par thar pa’i sgo skye bar ’gyur ro.
stong pa nyid de yongs su dris na sa dang, chu dang, me dang, rlung dang, zla ba dang, nyi ma dang, ri dang, rgya mtsho dang, mtshe’u dang, dgon pa dang, phyogs dang, yul la sogs pa’i dngos po sngon chos kyi mtshan mar so sor snang bar gyur pa gang dag yin pa de dag thams cad so sor snang bar mi ’gyur gyi mtshan ma med pa’i rnam par snang ste, de’i tshe na mtshan ma med pa’i rnam par thar pa’i sgo skye bar ’gyur ro.
de ltar mtshan ma thams cad dang bral nas mtshan ma med pa’i sgor gnas pa de la khams gsum thams cad khams gsum gyi rnam par mi snang ste, de ni de la ’dod pa ci yang mi skye’o, ’dod pa med pa’i phyir de ni de la yid kyi gang du yang smon pa med de, de’i tshe de la smon pa med pa zhes bya ba’i rnam par thar pa’i sgo skye bar ’gyur te.
des de ltar stong pa nyid la sogs pa’i rnam par thar pa’i sgo bzung ste bsgoms pas stong pa nyid la sogs pa’i ting nge ’dzin la sogs pa la gnas pa ni stong pa nyid dang, mtshan ma med pa dang, smon pa med pa’i chos kyi tshul la gnas pa zhes bya’o. ’bras bu rnam par dag pa yang rnam pa gsum gyis bstan te, gnod pa spong bar byed pa ni bdud kyi lcags kyu dang, nyon mongs pa dang, thab mo’i rnyog pa rnam par sel zhes bya bas bstan te, dge ba’i rtsa ba thams cad kyi bar du gcod par byed pa ni bdud ces bya’o; lcags kyu ni bdud de’i dbang du gyur pa ste, don du ni ’dod chags dang, zhe sdang dang, gti mug la sogs pa la spyod na bdud kyi dbang du gyur pa zhes bya’o; ’thab mo ni phan tshun ’khrug pa’o; de nyid sems ma rungs par byed pas na rnyog pa zhes kyang bya ste, de dag thams cad sel zhing spong bar byed ces bya ba’i don to. sems can gyi bsam pa’i rnam pa la mkhas pa ni sems can thams cad kyi bsam pa dang dbang po mchog dang mchog ma yin pa shes pa’i sgrub pa zhes bya bas bstan te, sems can gyi bsam pa ni ’dod chags spyod pa dang, zhe sdang spyod pa dang, gti mug spyod pa dang, cha mnyam pa spyod pa’i sems can rnams kyi bsam pa’o. dbang po mchog dang mchog ma yin pa ni nyan thos dang rang sangs rgyas dang theg pa chen po’i rigs can dbang po rno rtul la bya ste, bsam pa dang dbang po de dag gi rim pa ji lta ba bzhin du shes pa’i don to. phan ’dogs par byed pa ni so so ci rigs par chos dang, don dang shes pa rab tu sbyin pa zhes bya bas bstan te, gang du bstan pa ltar bsam pa dang dbang po mi mthun pa’i gang zag de dag la so so ci rigs par ming dang tshig gis bsdus pa’i chos dang, de dag gi don bdag med pa gnyis la sogs pa dang so so’i shes pa rab tu sbyin pa la bya’o. ṭ. has don instead of mūla nor for artha, and accordingly interprets differently. las rnam par dag pa ni snyoms par ’gro ba rnams kyi ’tsho bar gyur pas bstan te sems sa dang, chu dang, me dang, rlung dang mtshungs pa zhes smos so. ji ltar byung ba chen po bzhi snyoms par sems can thams cad kyi ’tsho bar gyur pa bzhin byang chub sems dpa’ de dag gi sems kyang snyoms par sems can thams cad kyi dge ba’i rtsa ba skye bar byed pa’i ’tsho bar gyur pa yin zhes bya ba’i tha tshig go. sbyor ba rnam par dag pa la yang rnam pa gnyis te, pha rol tshar gcod pa la sbyor ba ni pha rol rgol ba dang log pa’i tshogs can gyi tshogs thams cad rab tu ’joms pa zhes bya bas bstan te, pha rol rgol ba ni bdud dang mu stegs can la sogs pa’o; de dag nyid lam log par zhugs pa’i tshogs dang ldan pas log pa’i tshogs can gyi tshogs te, rab tu ’joms pa de dag tshar gcod pa la bya’o. mi mthun pa’i phyogs thams cad spong ba la sbyor ba ni g.yul las rnam par rgyal te zhes bya ba la sogs pa bstan te, ’dod chags la sogs pa nyon mongs pa’i g.yul las rnam par rgyal bar gyur la gang gis nyon mongs pa thams cad khams gsum du grags pa nyid rgyal mtshan dang ba dan bsgreng ba yin la spangs zin pa’i nyon mongs pa’i dbang du mi ’gyur bas mi zlogs par dpa’ ba yin no. bzlas pa gnyis pa’i rgyu rnam par dag pa yang rnam pa gsum gyis bstan te, zab mo rtogs pas ’jigs pa med pa ni sangs rgyas kyi chos zab mo dang, stobs bcu dang, mi ’jigs pas ’khor gyi ’jigs pa dang bag tsha ba med pa zhes bya bas bstan te, ’jigs pa dang bag tsha ba ni ’khor gyi nang du len mi thebs par dogs pa ste, byang chub sems dpa’ de dag sangs rgyas kyi chos zab mo mi skye ba’i chos la bzod pa thob pas chos thams cad skye ba med pa’i rnam par thar pa thams cad du rtogs pa’i phyir dang, stobs bcu dang mi ’jigs pa dang ldan pa’i phyir rgyal rigs dang, bram ze dang, rdze’u rigs dang, dmangs rigs dang, lha dang tshangs pa’i ’khor dang, dge slong dang, dge slong ma dang, mu stegs can dang, bdud kyi ’khor gang dang gang du ’gro ba thams cad du mi shes pa las byung ba’i ’jigs pa med pa’o. rten cing ’brel bar ’byung ba’i lam dbu ma khong du chud pa ni rten cing ’brel bar ’byung ba la ’jug pa zhes bya ba la sogs pas bstan te, rten cing ’brel bar ’byung bar ’jug ces bya ba ni de’i mtshan nyid khong du chud ces bya ba’i don to. ji ltar khong du chud ce na? yod pa dang med pa dang gnyis ka’i mtha’ lta ba dang bral ba zhes bya ba smos te, chos rnams rgyu dang rkyen las byung zhing rang gis ma skyes te, ngo bo nyid med par rtogs pa’i phyir yod par lta ba dang bral ba yin la, rgyu dang rkyen gyis skyes pa tsam du med pa yang ma yin par rtogs pas med par lta ba dang bral te, gnyis ka’i mthar lta ba dang bral bas dbu ma’i lam du zhugs pa zhes bya’o. The views are explained: nang na byed pa’i skyes bu med cing rtag chad dang bral bas rtogs pa ni bdag dang bdag gi dang zhes bya ba nas lta bar gyur pa’i kun nas ldang ba thams cad dang bral ba zhes bya ba’i bar gyis bstan te: nga’o snyam du bdag yod par ’dzin pa ni bdag tu lta ba’o, bdag gi yod par ’dzin pa ni bdag gir lta ba’o, sems la bdag yin par ’dzin cing sems kyi rgyud rgyun mi ’chad par ’dzin pa ni sems can du lta ba’o, ji srid du lus ’tsho ba de srid du srog ces bya ba’i bdag de lus la gnas par ’dzin pa ni srog tu lta ba’o, bdag tshe rabs kun tu skye zhing ’byung bar ’dzin pa ni skye ba por lta ba’o, lus dang ’gro ba’i rgyud bdag gis gsos shing bskyed de yod par byas par ’dzin pa ni gso bar lta ba’o, khong nas skyes bu rtsal dang ldan pa zhig yod par ’dzin pa ni skyes bur lta ba’o, yang dang yang du ’gro ba dag tu ’dzin pa ni gang zag tu lta ba’o, skyed dgu’i bdag po shed byed ces bya ba las byung bar ’dzin pa ni shed bu dang shed las skyes su lta ba’o, dge ba dang mi dge ba la sogs pa kun bdag rtag pas byas par ’dzin pa ni byed pa por lta ba’o, las byas pa’i ’bras bu yang bdag des myong bar ’dzin pa ni tshor ba por lta ba’o, bdag de nam yang mi ’jig par ’dzin pa rtag par lta ba’o, lan cig zhig nas phyis mi skye bar ’dzin pa ni chad par lta ba’o, ’du byed rnams las mi rtag par lta ba ni ’byung ba dang ’jig par lta ba’o. log par lta ba de dag thams cad spangs pas ni lta bar gyur pa’i kun nas ldang ba thams cad dang bral ba zhes bya’o. rang bzhin rnam par dag pa yang rnam pa gnyis kyis bstan te, gzungs thob pas chos rnams kyi mdzod du gyur pa ni: gzungs dang mdo sde’i rgyal po dang de bzhin gshegs pa’i phyag rgyas btab pa zhes bya bas bstan te, don dang tshig mi brjed pa’i gzungs thob par mdo sde’i don thams cad mi brjed par ’dzin pa’i phyir mdo sde’i rgyal po zhes bya ste; dper na mdo sde gang du mdo sde thams cad kyi don ’dus pa la mdo sde’i rgyal po zhes bya bzhin no; de bzhin gshegs pa’i phyag rgya ni ’dus byas thams cad mi rtag pa dang, chos thams cad bdag med pa dang, mya ngan las ’das pa zhi ba ste, de gsum dang mi ’gal bar ’chad pas na phyag rgyas btab ces bya’o. Cf. the four dharmoddāna being the 75th to the 78th akṣayas, the second is, however, left out for some reason. ye shes dri ma med pas thug pa med cing spobs pa thug pa med pa ni chags pa med pa’i ye shes kyis byin gyis brlabs kyis bskal pa bye ba khrag khrig brgya stong du sgra bsgrags kyang, spobs pa rgyun mi ’chad pa zhes bya bas bstan te, chags pa med pa’i ye shes kyi mthus bskal pa brgya stong du dam pa’i chos kyi sgra bsgrags kyang spobs pa thug pa med ces bya ba’i tha tshig go. Different interpretation: ’bras bu rnam par dag pa ni rdzu ’phrul rnam pa sna tshogs kyi thabs ’dzin pas bstan te, de’ang sangs rgyas kyi rdzu ’phrul zhes bya ba la sogs pa smos pa’o. dam pa’i chos mnyan par bya ba’i phyir ’gro ba ni gnon pa zhes bya’o, de gnas pa’i sems can rnams bsgral ba’i phyir ’gro ba ni rnam par gnon pa ste, rdzu ’phrul gyis de dag la mkhas zhes bya ba’i tha tshig go. las rnam par dag pa ni kun du sbyor ba bcad pas bstan te ’jigs pa dang, khro ba dang, nga rgyal dang, rgyags pa dang, dregs pa kun chad pa zhes bya bar smos pa ste, skye ba dang rga ba la sogs pa ’jigs pa brgyad dang sems can rnams la zhe sdang ba’i khro ba dang, nga’o snyam du sems pa’i nga rgyal bdun dang, bdag gi shes pa dang byad gzugs kyis rlom pa’i rgyags pa dang, longs spyod kyis rlom pa’i dregs pa kun chad ces bya ba’i tha tshig go. sbyor ba rnam par dag pa yang sems can thams cad bsgral ba’i bshes gnyen du gyur pas bstan te seng ge’i sgra mngon par bsgrags pa zhes bya ba la sogs pa smos te, seng ge’i sgra ni chos dang gang zag la bdag med pa’i sgra ste, mu stegs can gyi ri dvags mang po skrag pa’i phyir ro. de ltar chos bdag med pa’i sgra bsgrags pas theg pa gsum gyi rigs can gyi gang zag sems can rab, ’bring, tha ma thams cad kyi mdza’ bshes brtan pa yin te, mdza’ bshes brtan pa ni mya ngan las ’das pa la ’god pa zhes bya bas bshad de, sems can rigs tha dad pa de dag la skal ba bzhin du chos dang gang zag la bdag med pa’i sgra bsgrags te, mya ngan las ’das pa la ma bkod kyi bar du bar ma dor mi ’dor bar dge ba’i bshes gnyen mdzad ces bya ba’i tha tshig go. bzlas pa gsum pa’i rgyu rnam par dag pa ni rnam pa gnyis kyis bstan te, mya ngan las ’das pa dang rjes su mthun pa’i chos ston pa ni chos kyi sprin las ’brug gi sgra ’byung zhing zhes bya ba la sogs pas bstan te, sbyin pa la sogs pa pha rol tu phyin pa rnams la chos kyi sprin zhes bya ste, de dag bsgrags shing bstan pa nyid chos kyi sprin las ’brug gi sgra ’byung ba zhes bya’o. de ltar bsgrags pa las rig pa gsum dang nyon mongs pa spangs pa’i rnam par grol ba’i glog dang ’dra ba dang byang chub kyi phyogs sum cu rtsa bdun gyi bdud rtsi’i char rab tu ’bebs zhes bya bar sbyar te, ji ltar bdud rtsis mi ’chi ba’i rgyu byed pa bzhin du byang chub kyi phyogs kyi chos de rnams kyang mi ’chi ba’i rgyu byed pas na bdud rtsi zhes bya ste, char ’bebs pa ni ston cing sgrogs zhes bya ba’i tha tshig go. dkon mchog gsum gyi rigs rgyun mi gcod pa ni chos rin po che rab tu gtor bas dkon mchog gsum gyi rigs mi ’chad par byed pa zhes bya bas bstan te, dkon pa dang, rin che ba dang, don byed pa’i phyir byang chub kyi phyogs kyi chos rnams la rin pa che zhes bya’o. de rab tu gtor ba ni phyogs bcur rab tu bsgrags shing bstan pa’i don te, de ltar bstan cing bshad pas dkon mchog gsum gyi rigs rgyun mi ’chad par byed pa yin no. rang bzhin rnam par dag pa yang rnam pa gnyis kyis bstan te, phyi nang gi dngos po la ma chags pa ni nor bu rin po che lta bur bsam pa dag cing, phyi nang du blo rab tu sbyangs pa zhes bya bas bstan te, nor bu rin po che phyi nang dag cing sbyangs pa bzhin du byang chub sems dpa’ de dag kyang phyi’i yul rnams la mtshan ma dang mngon rtags su mi ’dzin pa dang, nang gi sems la nyon mongs pa dang shes bya’i sgrib pa dag pas blo rab tu sbyangs pa ste, de’i phyir bsam pa dag pa yin no. rang gi yon tan gyi bdag nyid che bar gnas pa ni mtshan dang dpe byad bzang po’i mchog dang zhes bya ba la sogs pas bstan te, mtshan sum cu rtsa gnyis dang, dpe byad bzang po brgyad cu dang; mtshan dang dpe byad de dag ’grub pa’i rgyu dge ba’i rtsa ba brgya stong gis shin tu brgyan ces bya bar sbyar te, dge ba’i rtsa ba de yang gang zhe na? rang gi gzi brjid kyi rgyan ces bya ba ste, mtshan dang dpe byad re re la yang bsod nams grangs med pas ’grub par ’gyur ba’i rgyu sbyin pa dang tshul khrims la sogs pa rang gi yon tan gyi gzi brjid kyi rgyan gyis brgyan ces bya ba’i tha tshig go. ’bras bu rnam par dag pa ni rnam pa gnyis kyis bstan te, chos thams cad la dbang thob pa ni sangs rgyas kyi chos thams cad la dbang bskur ba zhes bya bas bstan te, sa bcu pa’i dus na byang chub sems dpa’ de de bzhin gshegs pa rnams kyis sangs rgyas kyi chos thams cad la dbang bskur ba mdzad de, de ltar thob pa dag ces bya ba’i don to. sangs rgyas par nye ba ni skye ba gcig gis thogs pas rgyal tshab tu gyur pa zhes bya bas bstan te. dper na ’phags pa byams pa skye ba gcig gis thogs pa’i chos kyi rgyal tshab tu gyur pa lta bu sha stag ces bya ba’i don to. On the tenth bhūmi, according to the ṭīkā, the bodhisattva has only one birth left, namely that of a Buddha, and is thus regarded as a crown prince. Maitreya is mentioned as an example of such a bodhisattva. las rnam par dag pa ni gdul ba dang mthun par bsgral ba’i thabs ston pas bstan te, sems can thams cad kyi mos pa zhes bya ba la sogs pa’o. sems can rnams theg pa gang la mos pa dang, theg pa gang gis rnam par grol bar ’gyur ba’i thabs la mkhas pa ni gdul ba ’dul ba’i cho ga shes pa zhes bya’o. ṭ. takes ākrama to mean to go to the place of awakening oneself and vikrama as to bring others there: sbyor ba rnam par dag pa yang rnam pa gnyis kyis bstan te, mngon par byang chub pa la ’jug par mkhas pa ni byang chub kyi sa’i snying po’i gdan gnon pa dang rnam par gnon pa la mi ’jigs pa’i tshul shes pa zhes bya bas bstan te, mngon par byang chub par ’gyur ba’i sa nyid sa’i snying po ste, rdo rje’i gdan yang de yin no; der bdag nyid ’gro ba la mi ’jigs pa dang sems can rnams gzud cing dgod pa la mi ’jigs pas mnan pa dang rnam par mnan pa la mi ’jigs pa’i tshul shes pa zhes bya’o. Cf. ṭ. fol. 25b7-26a1.
Cf. Dbh p. 877 satvasaṃgrahanigraha. sprul pas sems can gyi don bya ba la ’jug pa ni sangs rgyas thams cad kyi bya ba zhes bya ba la sogs pas bstan te, sangs rgyas thams cad kyi mdzad pa ni bstan pa ’di la zhugs pa rnams rab tu bzung ba dang zhe ’gras pa rnams tshar gcod pa ste, dga’ ldan gyi pho brang nas babs pa dang, lhums su gshegs pa nas mya ngan las ’das pa’i bar du sangs rgyas kyi sku rab tu ston pas sangs rgyas kyi mdzad pa sgrub pa la dpa’ zhing dbang byed pa dang, theg pa chen po’i chos kyi ’khor lo rin po che rab tu bskor ba sha stag ’khod ces bya ba’i tha tshig go. bsngags pa ni bstan pa’o; yon tan dang phan yon ni bshad pa ste, byang chub sems dpa’ de dag gi yon tan gong du smos pa rnams ni bsten par bya ba yin pas na yon tan zhes bya ba la, tshe ’di dang phyi ma la kha na ma tho ba med pas phan yon zhes bya’o.

如來至真無所罣礙亦無陰蓋。一切敏達靡不通暢。咸言受教。佛告舍利弗。東方去此度十江沙。諸佛國土滿中諸塵。過若干剎有世界。名阿尼彌沙。彼有佛號三曼跋陀如來至真等正覺。現在說法(阿尼彌沙者晉言不眴三曼跋陀者晉言普賢)。不眴世界無有聲聞緣覺之名。世尊聖眾純諸菩薩。於往古世造行已備。布施調意。安庠聖哲。禁戒博聞寂無放逸。止足功勳建立閑靜。以忍辱力心不懷害。堅固精進積功累德每生自克。普皆禪思脫門三昧而正受矣以神通慧而自娛樂以無極智光明之曜隨時分別班宣一切章句義理所懷慈心等如虛空其哀堅強愍於眾生知其志性而開化之其喜悅者。為雨甘露道法之味。雪除一切瞋恨怨結其行護者離於二乘以空無想立無願法。拔濟塵勞眾魔穢濁危害之患明識眾生根本所趣十二緣起觀察其疾應病與藥執御斯心平等恒一如地水火風無有憎愛降棄一切眾邪異學若干法戰堅跱幢幡猶如勇將大軍之師折伏嚴敵入於深覺諸佛正法十力無畏離二品會順從因緣有無之業超越諸見中間之行棄捐吾我及人壽命有無處所反真向偽倒見之本諸經典門如來法王法印印之所演辯才無所罣礙。於無央數億百千劫所暢音辭無能障塞使不通流蠲除一切恐懼瞋恚憍慢自大曉了隨時。蠲除一切恐懼瞋恚憍慢自大。所演音聲如師子吼亦如雷震察於眾生上中下行堅固親友永立究竟滅度之地興無極雲感法雷震。暢慧解電雨甘露水宣道法珍不斷三寶志性清淨如明月珠表裏通達正覺照曜相好殊勝則以禁戒而自莊嚴以百千德而文飾體以諸佛法至阿惟顏一生補處奉遵修行篤信眾生聞化解脫隨其志性令各得所覺意總持為師子座嚴淨道場明識超入四無所畏皆現諸佛所興事業正覺聖體取捨進退其心強勇而得自在轉於無上法輪之寶

時舍利弗。聞是語已。讚言善哉善哉。世尊。願時宣說。我當一心頂戴受持。佛告舍利弗。東方去此度十恒河沙國土微塵等世界。彼有世界名曰不眴。是中有佛號曰普賢如來應正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊今現在。舍利弗。其土無有聲聞緣覺。乃至不聞二乘之聲。一切聖眾純是菩薩。已於過去久修德本。善業成備布施調伏。自守防護戒忍多聞。心不放逸安住功德。切成就。威儀成就忍力無礙於無上道堅固精進所修善根一諸禪解脫三摩婆提遊戲神通大智照明善分別知一切諸法所懷慈心等如虛空大悲堅固拯濟眾生常行喜心令彼同歡所有捨心善滅憎愛魔網諍訟悉使無餘善解眾生諸根所趣隨其根量授與法財其心平等如地水火風能壞一切外道異論摧伏敵陣建立勝幡。入深佛法十力無畏於諸大眾心無所懼常觀甚深十二因緣離有無見行於中道。我及我所眾生壽命養育士夫作者受者斷常有無一切諸見結縛因緣皆滅不起總持王印而以印之所有辭辯分別敷演那由他劫說不可盡得大神力感動無量無邊佛土於諸佛土善能往來斷除瞋怖憍慢放逸其所演說如師子吼一切眾生怨親中人悉皆安止究竟涅槃法雲垂布以興雷震三明解脫以為電光無上法雨以為甘露能惠法財三寶不斷內外清淨譬如寶珠相好殊勝最上無比以諸善根瓔珞其身。佛法灌頂得補處位善能分別諸眾生行隨而調伏令得解脫能淨道場坐師子座於諸法中得無所畏能自變形猶如佛身一切佛事悉能示現心得自在轉於法輪舍利弗彼土純有如是菩薩摩訶薩等以為眷屬

de nas thams cad dang ldan pa’i ’khor des byang chub sems dpa’ de dag gi bsngags pa dang yon tan dang phan yon bstan pa ’di lta bu ’di dag thos nas, tshim zhing mgu la yi rangs te rab tu dga’ nas dga’ ba dang yid bde ba skyes te, lha’i me tog utpa la dang, pad ma dang, ku mu da dang, pad ma dkar po dang, man dā ra ba dang, man dā ra ba chen po dag gis bcom ldan ’das dang, byang chub sems dpa’ blo gros mi zad pa dang, byang chub sems dpa’ de dag la gtor nas: skyes bu dam pa ’di ’dra ba dag la blta ba dang, phyag bya ba dang, bsnyen bkur bya ba rnyed pa ni bdag cag gis rnyed pa legs par rnyed do; gang byang chub sems dpa’i yon tan dang phan yon bstan pa ’di thos nas bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed pa’i sems can de dag gis kyang: rnyed pa legs par rnyed do, ched du brjod do. de nas srog chags brgya stong phrag sum cu rtsa drug gis bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed do;

atha khalv asau sarvāvatī parṣat teṣāṃ bodhisattvānām imān evaṃrūpān varṇaguṇānuśaṃsānirdeśāñ śrutvā tuṣṭodagrāttamanāḥ pramuditāḥ prītisaumanasyajātā divyaiḥ puṣpair utpalapadmakumudapuṇḍarīkamandāravamahāmandāravair bhagavantam akṣayamatiṃ ca bodhisattvaṃ tāṃś ca bodhisattvān avakīrya lābhā naḥ sulabdhā yad vayaṃ tādṛśān satpuruṣān paśyāmo namaskurmaḥ paryupāsmahe, yeṣāṃ ca imān bodhisattvaguṇānuśaṃsānirdeśāñ śrutvānuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni, teṣām api sattvānāṃ sulabdhā lābhā ity udānayati sma, atha ṣaḍtriṃśati sattvaśatasahasrāṇām anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni.

Then the whole assembly was satisfied and content, happy in mind and rejoicing, and joy and good temper were born in them as they heard such a demonstration of praise and eulogy of good qualities of those bodhisattvas. They sprinkled the Lord, the bodhisattva Akṣayamati and those bodhisattvas with celestial flowers, with blue lotuses, red lotuses, white lotuses, mandāra-flowers and great mandāra-flowers saying: “What we have attained in seeing, paying homage to and honouring these good men is really propitious!” And those beings who had produced the thought of incomparable perfect awakening as they heard that eulogy of bodhisattva-qualities said: “A propitious attainment!” And thirty six times a hundred thousand beings produced the thought of awakening.

tshim zhing mgu la yi rangs pas ni shes rab rnam pa gsum gyis sbyor ba’i dus na’o. ched du brjod pa ni chos kyi shugs kyis dga’ ba skyes pa’i tshig ’byin pa la bya’o.

爾時眾會聞諸菩薩功勳之德歡喜踊躍不能自勝明心生焉則取天上青黃紅白上好蓮華及諸意華僉共供養佛散阿差末諸菩薩上同俱舉聲稱揚威德我等善利為獲福慶乃能遭值此等正士得睹曉遇稽首歸命而供養之其有眾生得聞此黨諸菩薩名德不可量因斯所聞悉當興發菩薩大心時於彼三萬六千諸來會人咸發無上正真道意

爾時大會聞佛稱讚彼菩薩眾功德智慧踊躍歡喜以天優缽羅華拘物頭華波頭摩華分陀利華曼陀羅華散無盡意及諸菩薩異口同音作如是言我等今日快得善利得見如是諸正士等禮拜供養恭敬圍遶若有眾生聞其名者亦得如是無量善利若聞讚歎稱其功德悉皆當發無上道心說是語時大會中有三百六十萬眾生發阿耨多羅三藐三菩提心

de nas yang bcom ldan ’das kyis gnas brtan sha ra dva ti’i bu la bka’ stsal pa:
- sha ra dva ti’i bu, yang ’jig rten gyi khams mi ’dzums pa de na ngan song dang, mi khom pa dang, sdug bsngal gyi sgra yang med de;; ltung ba’i ’khrul pa dang, nyon mongs pa’i sgra yang med; log pa’i sgrub pa dang bslab pa las ’das pa’i sgra yang med; bud med du skye bar ’gyur ba’i sgra yang med; ser sna dang, ’chal pa’i tshul khrims dang, gnod sems dang, le lo dang, g.yeng ba dang, ’chal pa’i shes rab kyi sgra yang med; sgrib pa dang, chod pa dang, kun nas ldang ba dang, bag chags kyi sgra yang med; rab, ’bring, tha ma’i sgra yang med; sems can dang, theg pa dang, zhing tha dad pa’i sgra yang med; sangs rgyas tha dad pa’i sgra yang med; chos tha dad pa’i sgra yang med; dge ’dun tha dad pa’i sgra yang med; bza’ ba dang, btung ba dang, bkres pa dang, skom pa’i sgra yang med; ngar ’dzin pa dang, nga yir ’dzin pa dang, yongs su ’dzin pa’i sgra yang med; bdud kyi lta ba kun nas ldang ba dang, bag chags kyi sgra yang med do;

atha khalu bhagavān sthaviraśāradvatīputram āmantrayate sma:
na ca tatra, śāradvatīputrānimiṣāyāṃ lokadhātau durgatyakṣaṇaduḥkhaśabdo ’sti; āpattivibhramakleśaśabdo nāsti; mithyāpratipattiśikṣāvyatikramaśabdo nāsti; mātṛgrāmopapattiśabdo nāsti; mātsaryaduḥśīlavyāpādakausīdyavikṣepaduṣprajñaśabdo nāsti; āvaraṇavivaraṇaparyutthānavāsanāśabdo nāsti; adhimātramadhyamamṛduśabdo nāsti; sattvayānakṣetranānātvaśabdo nāsti, buddhanānātvaśabdo nāsti, dharmanānātvaśabdo nāsti, saṃghanānātvaśabdo nāsti; bhojanapānabhubhūkṣāpipāsāśabdo nāsti, ahaṃkāramamakāraparigrahaśabdo nāsti; māradṛṣṭiparyutthānavāsanāśabdo nāsti;

Then the Lord spoke to the elder Śāradvatīputra [to display the purity of the place]: – Further, Śāradvatīputra, there in that world-sphere Animiṣā there are not even words for lower worlds, unfavorable conditions or suffering [to say nothing of the thing itself (kiṃ punar vādo vastu)]; [and thus] nor the word for the bewilderment of sin, for vices; nor the word for wrong attainments or neglect of discipline; nor the word for being born with female sex; nor the word for envy, corrupted morality, malice, inattention or corrupted insight [the adversaries of the six perfections (pāramitāvipakṣa) ]; nor the word for obstructions and interruptions, either manifest or as potentialities; nor the word for superior, average or inferior; nor the word for difference among beings, religious ways or Buddha-fields, nor the word for difference among Buddhas, nor the word for difference in religion, nor the word for difference among congregations; nor the word for food and drink, hunger and thirst, nor the word for me, mine or property; or nor the word for the Evil One [namely, being careless with bad things (akuśalapramāda) ] and related views [like pretending life is without end], manifest or potential;

gnas rnam par dag pa bstan pa’i phyir sha ra dva ti’i bu, yang ’jig rten gyi khams mi ’dzums pa de na zhes bya ba la sogs pa smos so.
ngan song ni ’og tu ltung ba’i phyir te, sems can dmyal ba dang dud ’gro dang yi dvags so. 27b3-4: mi khom pa ni mngon par rtogs pa’i skabs med pa’i phyir te, de yang mi khom pa brgyad po: sems can dmyal bar skyes pa dang, dud ’gro’i skye gnas su skyes pa dang, yi dvags su skyes pa dang, mtha’ ’khob kyi kla klor skyes pa dang, gzugs med pa dang ’du shes med par skyes pa dang, long ba dang ’on pa dang lkugs pa la sogs par gyur pa dang, log par lta bar gyur pa dang, sangs rgyas med pa’i bskal pa la skyes pa rnams so.
27b4-5: sdug bsngal ni brgyad de: skye ba dang, rga ba dang, na ba dang, ’chi ba dang, mi sdug pa dang phrad pa dang, sdug pa dang bral ba dang, ’dod pas phongs pa dang, mdor na nye bar len pa’i phung po lngas sdug bsngal ba ste.
27b5: sangs rgyas kyi zhing de na ngan song zhes bya ba la sogs pa’i sgra yang med na dngos su lta ba la yod ces bya ba’i tha tshig go.
For the expression cf. Krp p. 174-7, 1712, and Sukh 407-10. ci’i phyir zhe na? nyes pa bcu gcig spangs pas gnas de rnam par dag pa’i phyir te, bslab pa phra mo las ’das pa’i nyes pa med pa ni ltung ba’i ’khrul pa dang, nyon mongs pa’i sgra yang med ces bya bas bstan te, bslab pa’i rtsa ba bzhi las ma gtogs pa’i bslab pa’i gzhi gzhan las nyams shing ltung ba’i ’khrul pa zhes bya’o. de’i rgyu ni ’dod chags la sogs pa nyon mongs pa ste, gang zag ’dis nyon mongs pa’i dbang gis ltung ba’i ’khrul pa ’di ’dra ba byas so zhes bya ba’i sgra yang med ces grags pa’i don to. bslab pa rtsa ba las ’das pa’i nyes pa med pa ni log par bslab pa las ’das pa’i sgra yang med ces bya bas bstan te, srog gcod pa la sogs pa nyid log pa yang yin la, de bas na bslab pa las ’das te, dge sbyong du mi rung bas bslab pa las ’das zhes bya’o. Or, not being born from the unclean female sex, but rather from a lotus: skye gnas ngan pa’i nyes pa med pa ni bud med du skye bar ’gyur ba’i sgra yang med ces bya bas bstan te, skyes bu dam pa kun kyang padma las skyes pa’i phyir ro. spyod pa mi mthun pa’i nyes pa med pa ni ser sna la sogs pa pha rol tu phyin pa drug gi mi mthun pa’i phyogs kyi sgra med pas bstan te, byang chub sems dpa’i spyod pa ni pha rol tu phyin pa drug yin la, de dag gi mi mthun pa’i phyogs ser sna la sogs pa’i nyes pa med pa’i phyir ro. sgrib pa’i nyes pa med pa ni sgrib pa la sogs pa’i sgra med pas bstan te, sgrib pa lnga po: ’dod pa la ’dun pa dang, gnod sems dang, rgod pa dang, ’gyod pa dang, rmugs pa dang, gnyid dang the tshom de dag nyid gcod pa yang yin te, nyon mongs pa spong ba’i bar du gcod pa yin pa’i phyir ro. de dag dngos su spyod pa ni kun nas ldang ba zhes bya la, sa bon sems la gnas pa ni bag chags zhes bya’o. sems can tha dad pa’i nyes pa med pa ni rab, ’bring, tha ma’i sgra yang med ces bya bas bstan te, kun kyang sngar bstan pa lta bu’i yon tan dang ldan pa’i byang chub sems dpa’ sha stag gnas zhes bya ba’i tha tshig go. zhing dang chos tha dad pa’i nyes pa med pa ni sems can dang theg pa dang zhing tha dad pa’i sgra yang med ces bya bas bstan to, sems can ’gro ba dang, rigs tha dad pa dang, nyan thos la sogs pa’i theg pa tha dad pa dang, mi mjed la sogs pa’i sangs rgyas kyi zhing tha dad pa’i sgra mi bsgrag ces bya ba’i don to. dkon mchog tha dad pa’i nyes pa med pa ni sangs rgyas la sogs pa tha dad pa’i sgra med pas bstan te, sangs rgyas kyi mtshan dang, gsung rab kyi yan lag tha dad pa dang, nyan thos dang byang chub sems dpa’i dge ’dun tha dad pa’i sgra med pa’i phyir ro. ston pa ngan pas bstan pa’i nyes pa med pa ni bza’ ba la sogs pa’i sgra med pas bstan te, bdag go snyam du ngar ’dzin pa dang, kun gyis dga’ ba dang bde bas lus gnas pa’i phyir ro; bdag dang gzhan du ’dzin pa’i nyes pa med pa ni ngar ’dzin pa la sogs pa’i sgra med pas bstan te, bdag go snyam du ngar ’dzin pa dang, bdag gi’o snyam du nga yir ’dzin pa dang, bdag gi bu dang chung ma yongs su ’dzin pa’i sgra yang med do. log par lta ba’i nyes pa med pa ni bdud la sogs pa’i sgra med pas bstan te, tshe phyi ma med par lta ba nyid, mi dge ba la bag med par ’jug pa yin pas bdud de, de’i kun nas ldang ba dang, bag chags kyi sgra yang med ces sbyar ro.
Cf. Krp p. 1615.

佛語舍利弗阿尼彌沙土者無地獄餓鬼畜生眾惡諸苦無奉戒敕亦無犯禁不聞見女人所以者何皆由化生蓮華交露無有慳貪亦無婬恚離于癡畏悉都無此三毒之名何況餘乎其土人民無上中下好醜差別普等無殊亦無是我及非我所復不飲食所以者何喜法為食解義為漿常自坦然了不念渴亦無飢想亦非我故亦無他故亦無眾魔恐難之患

佛告舍利弗彼佛世界無三惡道及其名字亦無邪行越戒之名越戒之名又無女人慳貪嫉妒破戒瞋恚懈怠亂心愚癡之名及以障礙蔭蓋集名眾生根等無上中下純是一乘無大小名佛土無有淨穢之名亦無三寶差別之稱不聞飢渴飲食之聲及我我所遮護之名無諸魔網妄見集名

’jig rten gyi khams de ni yangs shing rgya che ste, gling bye ba khrag khrig brgya stong phrag drug cu yod de, byang chub sems dpa’i smon lam gyis nyi ma dang zla ba gcig gi ’od kyis kun tu snang ngo; ’jig rten gyi khams de yang lag mthil bzhin du mnyam zhing, bai dūrya sngon po’i sa gzhi la rin po che thams cad kyi pad mas rab tu spras te, ka tsa lin de ltar ’jam zhing reg na bde ba, mig mangs ris su bres pa, rin po che’i shing gi ra bas legs par brgyan pa, rtag tu me tog rgyas pas mdzes par byas pa, rdo dang, gseg ma dang, gyo mo dang, bong ba dang, ri nag po med de, ri rab kyis legs par brgyan pa;; lha dang mi’i longs spyod bye brag med cing, sems can de dag gi zas kyang chos kyi dga’ ba dang bsam gtan gyi zas te; ’jig rten gyi khams de na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po chos kyi rgyal po bla na med pa ma gtogs par, rgyal po gzhan gang yang med do;

sā lokadhātur viśālā vistīrṇā ṣaṣṭikoṭinayutaśatasahasradvīpā, bodhisattvapraṇidhānenaikacandrasūryaprabhayā samantato ’vabhāsitā; tasyāṃ khalu punar lokadhātau pāṇitālajātā nīlavaiḍūryamayī bhūmiḥ, sarvaratnapratyuptā, mṛdukācilindakasukhasaṃsparśā, aṣṭāpadanibaddhā, ratnavṛkṣaprākāraiḥ samalaṃkṛtā, nityasphuṭitaiḥ puṣpair upaśobhitā, niṣpāṣāṇaśarkarakathallaloṣṭakālaparvatā sumerusamalaṃkṛtā; na devamanuṣyayor bhojanānāṃ nānātvam asti, teṣāṃ sattvānām āhāro dharmaratir dhyānāhāraś ca; tatra lokadhātau tathāgatam arhantaṃ samyaksaṃbuddhaṃ samantabhadram anuttaraṃ dharmarājaṃ sthāpayitvā nāsty anyo rājā kaścit;

That world is broad and wide, having sixty times ten million times a hundred billion times a hundred thousand continents, and because of the vows of the bodhisattvas it is illumined all over by the light of one sun and moon. Further, in that world-sphere the ground is level like the surface of water and made of blue lapis lazuli, set with all kinds of jewels, pleasant to touch like soft cloth, patterned like a chess-board, adorned with jewel-trees, beautified with flowers always blooming, without rocks, stones, gravel, pebbles and black mountains, adorned with Sumeru-mountains. There is no difference in the enjoyments of gods and men, and the food of those beings is joy in religion and the food of meditation. There in that world-sphere there is no other king apart from the peerless king of religion, the Tathāgata worthy of offerings, the perfectly awakened one Samantabhadra.

bdag po rnam par dag pa’i dbang du byas nas ’jig rten gyi khams de na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po zhes bya ba la sogs pa gsungs so. chos kyi rgyal po ni ji snyed yod pa dang ji lta ba bzhin du yod pa’i chos thams cad ma lus pa dang phyin ci ma log par thugs su chud pa’i sgo nas mnga’ mdzad pa’i phyir te, de ma gtogs par ’jig rten gyi khams de na lha dang mi’i rgyal po gzhan gang yang med do.

又其佛土甚極廣大一日月照六十億四方之域所以者何諸菩薩本願之所致也由是之故共一日月又其土地無有丘墟高下斜傾普悉平正皆紺琉璃皆以眾寶而雜廁間其地柔軟如天綩綖以十八事莊嚴國界其樹悉寶行伍相當常生華實冬夏恒茂無沙礫石眾穢之瑕黑山雪山其土諸山皆以諸寶雜合而成猶如須彌于彼佛土天上天下適等無異捨於世業以法為土則無王者唯以如來普賢至真而為法王

彼佛世界平坦廣大一日月照周匝六十億百千那由他由延是希有事是彼菩薩本願所致其土平正猶如手掌琉璃眾寶雜廁共成其地柔軟猶如天衣若有觸者受微妙樂寶樹莊嚴行伍相當寶繩連綿以界八道所有諸華常自開敷亦無石沙荊棘穢惡所有諸山純以眾寶而挍飾之人天無別法喜禪味以為飲食其土無有王者之名唯除普賢如來法王

bcom ldan ’das de yang byang chub sems dpa’ de dag la yi ge dang, sgra dang, brda’i tshig rab tu dbye bas chos mi ston te; gzhan du na byang chub sems dpa’ de dag bcom ldan ’das de’i drung du lhags te, mig mi ’dzums par bltas pas sangs rgyas rjes su dran pa’i ting nge ’dzin thob ste, mi skye ba’i chos la bzod pa thob par lung bstan pa yang byin no. de’i phyir na ’jig rten gyi khams de yang mi ’dzums pa zhes bya’o;

na ca sa bhagavān tebhyo bodhisattvebhyo prabhinnākṣaraśabdasaṃketapadair dharmaṃ deśayati, anyatra te bodhisattvāh taṃ bhagavantam upasaṃkramyānimiṣābhyāṃ cakṣurbhyāṃ prekṣamāṇā buddhānusmṛtisamādhiṃ pratilabhante; anutpattikadharmakṣāntilabdhavyākaraṇaṃ ca teṣāṃ vyākaroti. tasmāt sā lokadhātur animiṣā nāma;

And that Lord does not teach religion to those bodhisattvas through differentiation by syllables, words and conventional phrases [like the Lord Śākyamuni], but the bodhisattvas go to that Lord, and looking at him with eyes unblinking they attain concentration which consists in recollection of the Buddha, and he gives them the prophecy which is connected with the attainment of the tolerance that all moments of existence are unborn. That is why that world-sphere is called “Unblinking”.

ji ltar bcom ldan ’das shākya thub pa ’khor rnams la yi ge dang sgra dang brda’i tshig rab tu dbye bas chos ston pa ltar bcom ldan ’das de ni byang chub sems dpa’ de dag la yi ge dang, sgra dang, brda’i tshig rab tu dbye bas chos mi ston to. ’o na ji ltar chos ston ce na? gzhan du na zhes bya ba la sogs pa smos te, byang chub sems dpa’ de dag bcom ldan ’das de’i drung du lhags te de bzhin gshegs pa’i sku la mig mi ’dzums par bltas pas sangs rgyas rjes su dran pa’i ting nge ’dzin thob ste, mig ni blun pa yin pas ting nge ’dzin rtogs pa mi srid kyi, mig gi rnam par shes pa dang lhan cig tu ’grogs pa’i shes rab kyis rtogs zhes bya ba’i tha tshig go – "If sight is dull (jaḍa) one does not attain concentration (samādhi), it is attained through insight (prajnyā) connected with visual consciousness (cakṣurvijnyāna)."
28b7-29a1: chos thams cad skye ba dang ’gag pa med par shes rab kyis bzod pa ni mi skye ba’i chos la bzod pa zhes bya ste, sa brgyad pa la bya’o. de ltar sangs rgyas rjes su dran pa’i ting nge ’dzin thob ma thag tu de bzhin gshegs pas byang chub sems dpa’ de dag la mi skye ba’i chos la bzod pa thob par lung yang bstan to.
This buddhakṣetra is also refered to in Langkā p. 1053-14 on the subject of non-verbal communication: na ca mahāmate sarvabuddhakṣetreṣu prasiddhābhilāpaḥ, abhilāpo mahāmate kṛtakaḥ. kvacin mahāmate buddhakṣetre ’nimiṣaprekṣayā dharmo deshyate, kvacid inggitaiḥ, kvacid bhrūvikṣepeṇa, kvacin netrasaṃcāreṇa, kvacid āsyena, kvacid vijṛmbhitena, kvacid utkāsanashabdena, kvacit kṣetrasmṛtyā, kvacit spanditena; yathā mahāmate animiṣāyāṃ gandhasugandhāyāṃ ca lokadhātau samantabhadrasya tathāgatasyārhataḥ samyaksaṃbuddhasya buddhakṣetre ’nimiṣair netraiḥ prekṣamāṇās te bodhisattvā mahāsattvā anutpattikadharmakṣāntiṃ pratilabhante ’nyāṃsh ca samādhivisheṣān. ata evāsmāt karaṇān mahāmate nābhilāpasadbhāvāt santi sarvabhāvāḥ ... Cf. also Aṣṭādasha (60) p. 7124.

又其土法不用文辭告誨諸菩薩也欲諮受經往詣佛所觀之無厭不以為惓所以者何其心欣然應時逮得佛心定意尋則近至無所從生法忍由是之故其土號曰不眴也

彼佛世尊及諸菩薩不以文字而有所說彼諸菩薩唯修觀佛諦視無厭目不曾眴即便能得念佛三昧悟無生忍是故彼土名曰不眴

de la sangs rgyas rjes su dran pa gang zhe na;

tatra katamā buddhānusmṛtiḥ;

What then is recollection of the Buddha? [Not the recollection which is applying the mind to the qualities of the Buddha (na guṇamanasikārānusmṛtiḥ):]

bdag po rnam par dag par yang rjes su dran par bya ba’i mtshan ma thams cad dang bral ba’i sgo nas bstan te, de la rjes su dran par bya ba’i mtshan ma dang bral ba yang rnam pa bzhi ste, 1) yon tan yid la byed pa rjes su dran pa ma yin dang, 2) sangs rgyas rjes su dran pa’i skyon mtshan ma dang bcas pa la dmigs pa spangs pa dang, 3) rjes su dran pa’i phan yon dang, 4) ting nge ’dzin de’i ’bras bu’o.
29a2-3: yon tan yid la byed pa rjes su dran pa ma yin pa yang rnam pa lngas bstan te.

何謂得佛心定意

云何念佛

gang gzugs kyi mtshan nyid kyis rab tu ma phye ba; rigs dang, rus dang, cho rigs kyis rab tu ma phye ba; sngon gyi mtha’i dkar po’i spyod pas rab tu ma phye ba; phyi ma’i mtha’ shes pa la sems pas rab tu ma phye ba; da ltar byung ba la gnas pas rab tu ma phye ba; phung po dang, khams dang, skye mched kyis rab tu ma phye ba; mthong ba dang, thos pa dang, bye brag phyed pa dang, rnam par rig pas rab tu ma phye ba; sems dang, yid dang, rnam par shes pas rab tu ma phye ba; spros pa dang rgyu bas rab tu ma phye ba; skye ba dang, gnas pa dang, ’jig pas rab tu ma phye ba; gzung ba dang, rtsod pa dang, btang bas rab tu ma phye ba; dran pa dang yid la byed pas rab tu ma phye ba; rtog pa dang, rnam par rtog pa dang, yongs su rtog pas rab tu ma phye ba; chos kyi mtshan nyid dang rang gi mtshan nyid kyis rab tu ma phye ba; gcig dang, tha dad pa dang, so so bas rab tu ma phye ba; sems kyi dmigs pa bgrang bas rab tu ma phye ba; nang dang phyi rol tu g.yo bas rab tu ma phye ba; rnam par rtog pa’i mtshan ma dang, blang ba dang dor bas rab tu ma phye ba; kha dog dang, dbyibs dang, rtags kyis rab tu ma phye ba; spyod lam dang, spyad pa dang, spyod pas rab tu ma phye ba; tshul khrims dang, ting nge ’dzin dang, shes rab dang, rnam par grol ba dang, rnam par grol ba’i ye shes mthong ba yid la byed pas rab tu ma phye ba; stobs dang, mi ’jigs pa dang, sangs rgyas kyi chos ma ’dres par sgro btags pas rab tu ma phye ba yin te;

yā na rūpalakṣaṇaprabhāvitā; na vaṃśagotravārttāprabhāvitā; na pūrvāntaśuklacaryāprabhāvitā; nāparāntajñānacintāprabhāvitā; na pratyutpannasthitiprabhāvitā; na skandhadhātvāyatanaprabhāvitā; na dṛṣṭaśrutamatavijñātaprabhāvitā; na cittamanovijñānaprabhāvitā; na prapañcapracāraprabhāvitā; notpādasthitibhaṅgaprabhāvitā; na grahavigrahotsargaprabhāvitā; na smṛtimanasikāraprabhāvitā; na kalpavikalpaparikalpaprabhāvitā; na dharmalakṣaṇasvalakṣaṇaprabhāvitā; naikatvanānātvapṛthaktvaprabhāvitā; na cittālambanagaṇanāprabhāvitā; nādhyātmabāhyeñjanāprabhāvitā; na vikalpanimittaheyopadeyaprabhāvitā; na varṇasaṃsthānaliṅgaprabhāvitā; neryāpathacaritacaryāprabhāvitā; na śīlasamādhiprajñāvimuktivimuktijñānadarśanamanasikāraprabhāvitā; na balavaiśāradyāveṇikabuddhadharmasamāropaprabhāvitā;

It is not brought about through [recollection of the Buddha’s] corporeal marks [that belong to the body of joy (saṃbhogakāya) but recollection of his absolute body (dharmakāya) that has no characteristics]; not brought about through [recollection of his] lineage, family or social standing [that belong to his body of appearance (nirmāṇakāya) ]; not brought about through [recollection of] past good practice [as the perfections, being the cause (hetu) of buddhahood]; not brought forth through reflecting on knowledge [namely, the fruit (phala) of that good practice which is omniscience (sarvajñajñāna) to be attained] in the future; not brought about through [reflecting on] those [Tathāgatas] who exist in the present; [Doing away with the objects of thought that are errors in the recollection of the Buddha, having distinguishing marks (buddhānusmṛtisanimittadoṣālambanaprahāṇa): beyond the forms of distinguishing marks of anything that can be be known (jñeyanimittākārātikrānta), and thus] it is not brought about through [recollection concerned with] parts of the personality, spheres and fields of the senses; not brought about through [recollection of] what has been seen, heard, imagined or comprehended; not brought about through thought, mind or consciousness; not brought about through discursive thought and mental activity; not brought about through [recollection of] origination, existence and destruction; not brought about through grasping, disaccord or rejection; not brought about through recollection and mental effort; not brought about through thought-constructions, imaginings and fictions; not brought about through [recollection on] the [general] character (sāmanyalakṣaṇa) of moments of existence [impermanence and so on], nor the special character [like the element earth, hardness, etc.]; not brought about through [recollection of] homogeneousness, difference and separation; not brought about through counting objects of thought [in meditation, like breathing (śvāsa) going in and out]; not brought about with inner [when tasting the states of concentration (samādhyāsvāda) ] or outer [when meeting the objects with thoughts] movement; not brought about through grasping or rejecting the differentiating marks in imagining; not brought about through [recollection of] qualities of colour and form; not brought about through the practice of deportment and behaviour; not brought about through [recollection of] morality, concentration, insight, deliverance or knowledge of deliverance; not brought about through imputing the powers, intrepidities or special qualities of a Buddha;

longs spyod rdzogs pa’i sku la dmigs pa rjes su dran pa ma yin pa ni gang gzugs kyi mtshan nyid kyis rab tu ma phye ba zhes bya bas bstan te, de bzhin gshegs pa’i longs spyod rdzogs pa’i sku mtshan dang dpe byad kyis brgyan pa’i gzugs su yid la byas shing bsgoms pas sangs rgyas rjes su dran pa’i ting nge ’dzin ’di bskyed pa ma yin pas rab tu phye ba zhes bya’o. de’i ci’i phyir zhe na? skabs ’dir sangs rgyas ni chos kyi sku la bya bar ’dod la de ni mtshan dang dpe byad la sogs pa mtshan ma gang gis rang bzhin yang ma yin zhing, mtshan ma can gyi shes pa gang gis kyang rtogs par bya ba ma yin te, gang gi tshe mtshan ma thams cad spangs nas de bzhin gshegs pa chos kyi skur mthong ba, de’i tshe don dam par sangs rgyas rjes su dran pa zhes kyang bya la, de ltar mthong ba’i tshe de kho na mthong ba yin pas byang chub sems dpa’ de mi skye ba’i chos la bzod pa thob par lung ston par yang mdzad pa’i phyir ro. bshad pa’i tshul ’dis sprul pa’i sku la sogs pa ’og ma rnams la yang bsgre bar bya’o. sprul pa’i sku la dmigs pa rjes su dran pa ma yin pa ni rigs dang, rus dang, cho rigs kyis rab tu ma phye ba zhes bya bas bstan te; rigs ni shākya’i rigs la sogs pa’o, rus ni gau ta ma la sogs pa’o, cho rigs ni rigs mthon por skyes pa nyid la bya’o. vārttā is very uncertain. rgyu yid la byed pa rjes su dran pa ma yin pa ni sngon gyi mtha’i dkar po’i spyod pas rab tu ma phye ba zhes bya bas bstan te, dkar po’i spyod pa ni pha rol tu phyin pa rnams te, de dag spyod pa’i rgyu las sangs rgyas grub bo zhes yid la byas pas bskyed pa ma yin zhes bya ba’i tha tshig go. phyi ’bras bu yid la byed pa’i rjes su dran pa ma yin pa ni phyi ma’i mtha’ shes pa la sems pas rab tu ma phye ba zhes bya bas bstan te, dkar po’i spyod pa de’i ’bras bu phyi ma’i mthar thams cad mkhyen pa’i ye shes ’grub par yid la byed pas ma bskyed ces bya ba’i don to. da ltar snang ba la dmigs pa rjes su dran pa ma yin pa ni da ltar byung ba la gnas pas rab tu ma phye ba zhes bya bas bstan te, mngon sum du snang ba’i de bzhin gshegs pa ni da ltar byung ba ste, de la dmigs pas kyang bskyed pa ma yin zhes bya ba’i tha tshig go.
de ltar longs spyod rdzogs pa’i sku la sogs pa de bzhin gshegs pa’i yon tan mtshan mar bzung ste, yid la byas pa ni sangs rgyas rjes su dran pa ma yin par bstan to.
Same as in Dbh. p. 1015. sangs rgyas rjes su dran pa’i skyon mtshan ma dang bcas pa la dmigs pa spangs pa yang rnam pa bcu bdun gyis bstan te, shes bya’i mtshan ma’i rnam pa las ’das pa ni phung po dang, khams dang, skye mched kyis rab tu ma phye ba zhes bya bas bstan to. tha snyad kyi mtshan ma thams cad las ’das pa ni mthong ba dang thos pa dang bye brag phyed pa dang rnam par rig pas rab tu ma phye ba zhes bya bas bstan te, mthong ba ni mig gis so, thos pa ni rna bas so, bye brag phyed pa ma mthong ma thos par bdag nyid kyis bsams shing bcal la nye bar brtags pa’o, rnam par rig pa ni nang so so rang gis rig pa dang rtogs pa dang reg pa dang mngon sum du byas pa ste; mthong ba la sogs pa de dag la brten nas gzhan dag la tha snyad du brjod pas na tha snyad ces bya’o. kun nas nyon mongs pa’i sems kyi mtshan ma thams cad las ’das pa’i sems dang, yid dang, rnam par shes pas rab tu ma phye ba zhes bya bas bstan te, sems ni kun gzhi rnam par shes pa’o, yid ni nyon mongs pa can gyi yid do, rnam par shes pa ni dmigs pa rnam par ’byed pa mig la sogs pa’i rnam par shes pa’o. In Yogācāra citta, manas and vijnyāna are taken to designate ālayavijnyāna, the consciousnesses, vijnyāna, of the eye, ear, etc., and their controller, manas, while in Mādhyamika they are synonyms. Cf. introduction. ma zhi ba’i mtshan ma thams cad las ’das pa ni spros pa dang rgyu bas rab tu ma phye ba zhes bya bas bstan te, spros pa ni gzung ba dang ’dzin par rtog pa’o, rgyu ba ni ’dod chags la sogs pa sems la rgyu ba’o. mi skye mi ’gag pas skye ba dang ’jig pa’i mtshan ma las ’das pa ni skye ba dang, gnas pa dang, ’jig pas rab tu ma phye ba zhes bya bas bstan te, rkyen gyi dbang gis rgyud snga na ma byung ba las dang po chos gang ’byung ba ni skye ba zhes bya’o, skyes ma thag pa’i skad cig rjes su ’jug pa ni gnas pa zhes bya’o, skye ba’i skad cig phan chad mi gnas pa ni ’jig pa zhes bya’o. gnod pa dang phan pa med pas gnod pa dang phan par byed pa’i mtshan ma las ’das pa’i bzung ba dang, rtsod pa dang, btang bas rab tu ma phye ba zhes bya bas bstan te, bzung ba ni sems nang du ’du ba’o, rtsod pa ni sems la gnod pa ’byung ba’o. dmigs pa las ma rmongs pa yid la bya ba’i mtshan ma las ’das pa ni dran pa dang yid la byed pas rab tu ma phye zhes bya bas bstan te, dran pa ni dmigs par bya ba’i dngos po ma brjed pa’o, yid la byed pa ni sems gtod pa’o. 30a4-6 interprets according to the pramāṇas and, alternatively, to the three kinds of religious ways: rtog ge’i yul gyi mtshan nyid kyi mtshan ma las ’das pa ni rtog pa dang, rnam par rtog pa dang, yongs su rtog pas rab tu ma phye ba zhes bya bas bstan te, rtog ge rnams kyi yul ni lung dang rjes su dpag pa dang, mngon sum gyi tshad ma gsum gyis rtog pa ste, gzhung gi tshig gsum dang go rims pa bzhin du sbyar ro. yang na, nyan thos kyi yid la byed pas ’phags pa’i bden pa bzhi la rtog pa dang, rang sangs rgyas kyi yid la byed pa rten cing ’brel par ’byung ba la rnam par rtog pa dang, byang chub sems dpa’i yid la byed pa stong pa nyid du yongs su rtog pas kyang rjes su dran pa ’di ma bskyed ces sbyar ro. mtshan ma med pa yin pas mtshan ma thams cad las ’das pa ni chos kyi mtshan nyid dang rang gi mtshan nyid kyis rab tu ma phye ba zhes bya bas bstan te, chos kyi mtshan nyid mi rtag pa la sogs pa spyi’i mtshan nyid la bya’o, rang gi mtshan nyid ni sa’i mtshan nyid sra ba la sogs pa’o. du ma mi rtag pa’i mtshan ma las ’das pa ni gcig dang, tha dad pa dang, so so bas rab tu ma phye ba zhes bya bas bstan te, sku mngon sum du snang ba dang, sku’i chos nyid gcig par yid la byed pa dang, tha dad par yid la byed pa dang, sku’i chos nyid du mar yid la byed pa gang gis kyang ma phye zhes bya ba’i don to. rnam par shes pa’i spyod yul gyi mtshan ma las ’das pa ni sems kyi dmigs pa bgrang bas rab tu ma phye ba zhes bya bas bstan to, dbugs phyi nang du rgyu ba gcig nas bcu dang, bcu nas brgya stong gi bar du bgrang ba las kyang ma skyes zhes bya ba’i tha tshig go. phyi dang nang gi mtshan ma las ’das pa ni nang dang phyi rol du g.yo bas rab tu ma phye ba zhes bya bas bstan te, ting nge ’dzin gyi ro myong bar byed pa dang phyi’i yul la sems ’phro ba ni nang dang phyi rol tu g.yo ba’o. rnam par byang ba blang ba dang kun nas nyon mongs pa spong ba’i mtshan ma las ’das pa ni rnam par rtog pa’i mtshan ma dang, blang ba dang dor bas rab tu ma phye ba zhes bya bas bstan te, rnam par rtog pa ni bzang ngan du ’byed pa ste, rnam par byang ba blang ba dang, kun nas nyon mongs pa ’dor bar rtog pa’o. gzugs kyi mtshan nyid kyi mtshan ma las ’das pa ni kha dog dang, dbyibs dang, rtags kyis rab tu ma phye ba zhes bya bas bstan te, kha dog ni gser dang bai dūrya la sogs pa’i kha dog go; dbyibs ni ring ba dang thung ba la sogs pa ste, de dag nyid sems kyi mtshan mar bya ba yin pas rtags zhes bya’o. spyod lam gyi mtshan ma las ’das pa ni spyod lam dang, spyad pa dang, spyod pas rab tu ma phye ba zhes bya bas bstan te, spyad pa ni ’phral gyi bya ba’o, spyod pa ni grong du ’jug cing bsod snyoms len pa la sogs pa’o. dkar po’i phyogs kyi mtshan ma las ’das pa ni tshul khrims dang, ting nge ’dzin dang, shes rab dang, rnam par grol ba dang, rnam par grol ba’i ye shes mthong ba yid la byed pas rab tu ma phye ba zhes bya bas bstan te, zag pa med pa’i phung po lnga po ’di dag gis ni dkar po’i chos thams cad bsdus la, de lta bur yid la byas pa las rjes su dran pa ’di ma skyes zhes bya ba’i tha tshig go. ’bras bu’i mtshan ma la dmigs pa las ’das pa ni stobs dang, mi ’jigs pa dang, sangs rgyas kyi chos ma ’dres par sgro btags pas rab tu ma phye ba zhes bya bas bstan te, byang chub sems dpa’i spyod pa’i ’bras bu stobs dang mi ’jigs pa la sogs pa sangs rgyas yin par ’dzin na, de nyid sgro btags pa yin pas de ltar bsgoms shing yid la byas pa las kyang sangs rgyas rjes su dran pa ’di skyes pa ma yin pas rab tu ma phye ba zhes bya’o.

不以色相不以種好亦復不以本宿行故而致是德亦不悕望作是致是所以者何不念過去當來之者亦復不念今現在世亦不由從五陰六衰而致之也何謂為五其五陰者謂思六根其六根者謂眼耳鼻口身意所別其六衰者知色聲香味細滑法不用見聞心意識此眾業之所致也不以巧偽生滅之所致也無等無邪亦不造意無所悕望亦非以是亦非不是之所致也亦不從一二三之所致也不因心意識亦不以曉內外眾念妄想是非之事而致之也亦不用戒定意慧解度知見十力不護四無所畏諸佛之法

謂不觀色相出生種性過去淨業是時心中不生自高不觀現在陰界諸入見聞覺知心意識等無有戲論生住滅相不取不捨不念不思不觀思想及非思想不分別想法想己想無一異想境界功德內外中間不起覺觀始終之念不觀形貌威儀法式不觀戒定智慧解脫解脫知見十力無畏不共之法

’di ltar sangs rgyas kyi rjes su dran pa ni, bsam gyis mi khyab pa, rgyu ba med pa, rnam par rig pa med pa’i mtshan nyid de; nga yi ba med pa, yid la byed pa dang bral ba, dran pa med cing yid la byed pa med pa; phung po dang, khams dang, skye mched ’byung ba dang ’jig pa’i gnas ma yin; thogs pa ma yin; ’jug pa ma yin; gnas pa ma yin, mi gnas pa ma yin, rab tu gnas pa ma yin, yang dag par gnas pa ma yin; gzugs kyi rnam par shes pa’i gnas ma yin; tshor ba dang, ’du shes dang, ’du byed dang, rnam par shes pas shes par bya ba’i gnas ma yin; sa’i khams kyi rnam par shes pa’i gnas ma yin; chu’i khams kyi ma yin, me’i khams kyi ma yin, rlung gi khams kyi ma yin, rnam par shes pa’i khams kyi gnas ma yin; mig dang gzugs kyi rnam par shes pa’i gnas ma yin; de bzhin du rna ba’i ma yin, sgra’i ma yin, sna’i ma yin, dri’i ma yin, lce’i ma yin, ro’i ma yin, lus kyi ma yin, reg bya’i ma yin, yid kyi ma yin, chos kyi rnam par shes pa’i gnas ma yin no;

evaṃ buddhānusmṛtir acintyāpracārāvijñaptilakṣaṇā; amamā amanasikārā nāsmṛtyamanasikārāvasthā; na skandhadhātvāyatanotpādavināśāvasthā; apratihatā; anavatārā; na sthitā nāsthitā na pratiṣṭhitā na saṃsthitā; na rūpavijñānasya niśrayaḥ; na vedanāsaṃjñāsaṃskāravijñānavijñeyo niśrayaḥ; na pṛthivīdhātuvijñānasya niśrayaḥ; nābdhātor na tejodhātor na vāyudhātor na vijñānadhātoḥ niśrayaḥ; na cakṣūrūpavijñānadhātoḥ niśrayaḥ; evaṃ na śrotrasya na śabdasya na ghrāṇasya na gandhasya na jihvāyā na rasasya na kāyasya na spraṣṭavyasya na manaso na dharmavijñānasya niśrayaḥ;

[Praising that recollection (anusmṛtyanuśaṃsā):] In this way the recollection of the Buddha is beyond thought [and thus like space (ākāśasama) ], beyond [mental] activity, having the character of being beyond information; beyond what belongs to the ego, beyond mental effort [pertaining to the objects (grāhya) and grasping (grāha) them], not a state of origination and destruction in the parts of personality, spheres or fields of perception; unhindered [and thus penetrating into any time and place in realizing the sphere of all moments of existence (dharmadhātu) which is like empty space]; without weak spots; unfixed [as constructed by the insight of attaining and applying (prāptaprayogaprajñā) it after it has been produced], but not non-fixed [since realized through creative insight (bhāvanāprajñā) ], not leaning on [thus not constructing subject and object (grāhyagrāhakanirvikalpa) ], not fixed upon [and thus not apprehending qualities like impermanence, suffering, emptiness or egolessness in the body of the Tathāgata]; no objective basis for consciousness of form; no objective basis to be known by feeling, perception, formative factors or consciousness; no objective basis for the consciousness characterized by the element of earth; nor the element water, nor the element fire, nor the element wind, no objective basis for the element consciousness; no objective basis for the element consciousness of eye and form; thus not for hearing nor sound, not for nose nor smell, not for tongue nor taste, not for body nor tangibles, not for mind, nor an objective basis for the consciousness related to moments of existence;

rjes su dran pa’i phan yon yang rnam pa gnyis kyis bstan te, de kho na’i mtshan nyid la ’jug pa dang, phyin ci log spangs pa’o.
31a3-5: de kho na’i mtshan nyid la ’jug pa yang rnam pa gsum gyis bstan te, thams cad du song ba’i don ni ’di ltar sangs rgyas rjes su dran pa ni bsam gyis mi khyab ces bya bas bstan te, bsam par byed pa dang bsam par bya ba las ’das pas rtog ge rnams kyis bsam gyis mi khyab ste, nam mkha’ dang ’dra zhes bya ba’i tha tshig go. sems kyi spros pa med pa ni rgyu ba med pa zhes bya bas bstan te, gzung ba dang ’dzin par rnam par rtog pa’i spros pa med pas na rgyu ba med pa zhes bya’o. gzhan la bstan du med pa ni rnam par rig pa med pa’i mtshan nyid de zhes bya bas bstan te, de’i tshe rang nyid kyis kyang dkar po’am dmar po zhes bya ba la sogs pas rnam par rig pa med na gzhan la bstan par ga la nus zhes bya ba’i don to. thams cad du song ba’i don de nyid kyang rnam pa gsum gyis rgyas par bstan te:
From its Yogācāra viewpoint ṭ. 31a6-7 asserts that amamā refers to being beyond the workings of the kliṣṭamanas, the impure mind, or ego, that the recollection of the Buddha is without thought-constructions and apprehensions of an ego in the "body" that really includes total consciousness (ālayavijnyāna): nyon mongs pa can gyi yid kyis rnam par shes pa’i dmigs pa las ’das pa ni nga’i ba med pa zhes bya bas bstan te: ji ltar nyon mongs pa can gyi yid ma rig pa dang, bdag tu lta ba dang, nga’o snyam pa’i nga rgyal dang, sred pa’i mtshan nyid kyi nyon mongs pa rnam pa bzhi dang ldan pas kun gzhi rnam par shes pas bsdus pa’i lus ’di la bdag tu dmigs shing rtog pa ji ltar, de’i dus na mi rtog pa’i phyir nga’i ba med pa’o. See further in the introduction.
31a7-b2: gzung ba dang ’dzin par rtog pa las ’das pa ni yid la byed pa dang bral ba zhes bya bas bstan te, gzung ba dang ’dzin pa’i tshul du yid la mi byed ces bya ba’i don to.
31b1-2: mi shes pa’i rtog pa med pa ni dran pa med cing yid la byed pa med pa gnas pa med pa’o zhes bya bas bstan te: de ltar gzung ba dang ’dzin pa’i yid la byed pa dang bral na ’gog pa’i snyoms par ’jug pa dang ’du shes med pa’i snyoms par ’jug pa ltar, ci yang mi dran pa yin nam zhe na? dran pa med pa dang yid la byed pa med pa’i gnas ma yin te, yang dag pa’i shes rab kyis phyin ci ma log pa’i don mngon sum du byed pa’i phyir ro – "...Thus when there is no mental effort (manasikāra) concerned with the objects and grasping them, it is like the state of meditation of cessation (nirodhasamāpatti) or the state of meditation with no concepts (asaṃjnyisamāpatti), but is this absence of recollection? [No,] it is not a state of absence of recollection or mental effort either, it is realizing (sākṣātkaraṇa) the unperverted meaning (aviparītārtha) by means of right insight (samyakprajnyā)." sems kyi spros pa med pa nyid kyang rnam pa bdun gyis rgyas par bstan te, skye ba dang ’jig pa’i rgyu’i spros pa las ’das pa ni phung po dang, khams dang, skye mched ’byung ba dang ’jig pa’i gnas ma yin zhes bya bas bstan te, chos de dag skye ba dang ’jig pa’i rgyu byed pa ni spros pa yin te, de lta bu’i rgyu mi byed ces bya ba’i tha tshig go. ring du song ba ni thogs pa ma yin zhes bya bas bstan te, nam mkha’ dang ’dra ba’i chos kyi dbyings rtogs pa’i phyir sangs rgyas rjes su dran pa de yul dang dus gang la yang thogs pa med par ’jug go. skabs med pa ni ’jug pa ma yin zhes bya bas bstan te, skyon ’di lta bu zhig yod ces klan ka’i skabs yod pa ni ’jug pa zhes bya ste, de med pa’i don to. skyes nas thob pa dang sbyor ba’i shes rab kyis mi rtog pa ni gnas ma yin zhes bya ba bstan te, shes rab de nyid kyis mi rtog pa’i phyir ro. bsgom pa’i shes rab kyis de kho na la dmigs pa ni mi gnas pa ma yin zhes bya bas bstan te, shes rab gong ma gnyis kyis mi rtog par bsgom pa’i shes rab kyis sangs rgyas rjes su dran pa ’di mngon sum du byed pa’i phyir ro. gzung ba dang ’dzin par mi rtog pa ni rab tu gnas pa ma yin zhes bya bas bstan te, gzung ba dang ’dzin pa’i tshul du mi rtog ces bya ba’i tha tshig go. dkar po’i phyogs la mi rtog pa ni yang dag par gnas pa ma yin zhes bya bas bstan te, de bzhin gshegs pa’i sku la mi rtag pa dang, sdug bsngal ba dang, stong pa dang, bdag med pa’i rnam pa lta bur yang dmigs par mi byed pa’i phyir ro. gzhan la bstan du med pa yang rnam par shes pa’i gnas su gyur pa las ’das pa zhes bya ba’i don rnam pa gcig gis rgyas par bstan te, gzugs kyi rnam par shes pa’i gnas ma yin zhes bya ba la sogs pa rgyas par smos pa’o. de la dkar po dang sngon po dang ring po dang thung ngu la sogs pa ni gzugs kyi rnam par shes pa ste, dngos su na mig gi rnam par shes pa la bya’o. de ltar na mig gi rnam par shes pas dmigs pa’i yul ma yin pa’am, yang na mig gi rnam par shes pa skyed pa’i rgyu mi byed pas na gnas ma yin pa zhes bya ste, lhag ma rnams la yang ci rigs par sbyar ro.

不可以意想知之不用見聞故之所致不以想相無我想不以五陰六衰生滅之處亦無所住亦無不住無色痛想行識之處亦不眼色耳聲鼻香舌味身軟心法之所致也亦不得處所以者何不可以目而見眾相不可想處見不可見不起不滅其不終者則不有始斯住處者因緣所為乃致於是消除歸滅塵勞之穢所以者何用愛欲故故曰當滅由斯之故斷於因緣用吾我故以是當滅其淨咸明不增不減亦復不念是安是苦作是計者不離於欲亦不用念而以為煩諸想本脫故行備悉已能備悉達如無身色何可得無有痛者何從有痒常住如法若不想道則非俗業設無所聞何從有識無所見者亦無所得無所得者可謂脫矣亦復不得意念普思心所惟法亦不齎持無所生矣不睹來者不見往生本不可得猶如諸法皆等無異譬如有人上向瞻空其目所睹不能別知何所是空何非虛空

正念佛者不可思議不造行不作想無所念無思處無陰入界生住滅想無有處所非無處所非動非住非色非識非想非受非行於識不生識知於地水火風不生識知眼色耳聲鼻香舌味身觸心法亦復如是

yang sangs rgyas rjes su dran pa ni dmigs pa thams cad la mi gnas pa’o; mtshan ma thams cad mi ldang ba’o; g.yo ba dang, sems pa dang, bskyod pa thams cad kyi rgyu ba med pa’o; mthong ba dang, thos pa dang, bye brag phyed pa dang, rnam par rig pa mi skye ba’o; dbang po dang rnam par grol ba’i mtshan nyid thams cad kyi rjes su mi ’gro ba’o; sems gcig nas gcig tu nying mtshams sbyor ba med pa’o; rtog pa dang rnam par rtog pa thams cad nye bar zhi ba’o; nyes pa dang, rjes su chags pa dang, khong khro ba bcom pa’o; rgyu’i mtshan nyid rnam par chad pa’o; pha rol dang, tshu rol dang, dpung dang, mthar ’dzin pa thams cad yang dag par chad pa’o; sgro btags pa med pas ’od gsal ba’o; phye ba med pa’i phyir dga’ ba med pa’o, myang ba med pa’i phyir bde ba med pa’o; gzod ma nas zhi bas yongs su gdung ba med pa’o; ’bad pa thams cad dang bral bas rnam par grol ba’i mtshan nyid do; gzugs med pas lus med pa’o, tshor ba med pas tshor bar gyur pa med pa’o, mdud pa med pas mdud pa dang bral ba’o, ’du mi byed pas ’dus ma byas pa’o, rnam par shes pa med pas rnam par mi rig pa’i mtshan nyid do; mi ’dzin pas len pa med pa’o, mi gtong bas dor ba med pa’o; gnas pa med pas mi gnas pa’o; tshor ba dang bral bas mi ’dug pa’o; mi ’byung bas med par mi ’gyur ba’i mtshan nyid do; dran pa dang, yid la byed pa dang, sems dang sems las byung ba’i chos thams cad kyis ma bzung ba; mchog tu ’dzin pa med pa; len pa med pas; ’dor ba med pa; rab tu zhi ba; gzod ma nas ma skyes pa, mi skye bas rab tu phye ba; chos kyi dbyings su yang dag par ’du ba, mnyam zhing mi mnyam pa med par gyur pa, nam mkha’ dang mtshungs shing mnyam pa; mig dang gzugs kyi lam las ’das pa, de bzhin du rna ba dang sgra dang, sna dang dri dang, lce dang ro dang, lus dang reg bya dang, yid dang, chos kyi lam las ’das pa yin te;

punar buddhānusmṛtiḥ sarvālambanāniśritā; sarvanimittāvyutthānā; sarvaceṣṭācetanācalanāpracārā; dṛṣṭaśrutamatavijñātānutpāditā; sarvendriyavimuktilakṣaṇānanuyānā; ekaikacittāpratisaṃdhiḥ; sarvakalpavikalpopaśāntiḥ; hatadoṣānunayapratighā; hetulakṣaṇavyavacchedanā; sarvaparāparamadhyāntagrāhasamucchedanā; prabhāsvarā samāropābhāvāt; niṣprītikāprabhedatayā asukhānāsvādanatayā; niṣparidāhādiśāntatvāt; vimuktilakṣaṇā sarvayatnavigamatvāt; akāyikārūpatayā, avedayitāvedakatayā, nirgranthir agranthitatayā, asaṃskṛtā niḥsaṃskāratayā, avijñaptilakṣaṇā nirvijñānatayā, anāyūhāgrahaṇatayā aniryūhānutsarjanatayā; anāśritānāśrayatayā; asaṃsthitāvedanatayā; nirvikāralakṣaṇāsaṃbhavatayā; sarvasmṛtimanasikāracittacaittadharmāsaṃgṛhītā; aparāmṛṣṭā; nirupādānā; ajvalitā; praśāntā; ādyanutpannā anutpādaprabhāvitā; dharmadhātusamavasaraṇā samāviṣamā ākāśasamasamā; cakṣūrūpamārgasamatikrāntā, evaṃ śrotraśabdaghrāṇagandhajihvārasamanodharmamārgasamatikrāntā.

Further [to teach its rejection of errors (viparyāsaprahāṇanirdeśa)], this recollection of the Buddha is not dependent on any object, is the non-appearance of all distinguishing marks; is beyond activity consisting in action [of speech], mental activity and movements [of body]; is not originating from what has been seen, heard, imagined or comprehended; is not following from that which is characterized by all the the abilities [of the disciples, faith (śraddhā) and so on, by means of which deliverance is attained] and deliverance [the extinction (nirvāṇa) of the disciples, which one does not fall into if one has emptiness (śūnyatā) in mind]; is not born again from one moment to another; is appeasement of all thought-constructions and imaginations; is having done away with the mistakes of attachment and aversion; is getting rid of that which is characterized as the cause [of vices (kleśa), namely the view of a self (ātmadṛṣṭi) ]; is having cut off [constructing, and thus not] holding on to any extremes, past, future or present; is brilliant as it is not imputed [with thought-constructed concepts of the existence of objects and a subject grasping the objects (grāhyagrākabhāvanirvikalpa) ]; is beyond enjoyment since it is undifferentiated [in mind], is beyond pleasure [in body] through not enjoying the taste [of meditation (dhyāna) ]; is without burning desire as it is originally in peace; is characterized as deliverance since all its effort has disappeared; [that absolute reality (dharmadhātu) ] is without body since it is without [obstructive (sapratigha) ] form, is not felt being beyond feelings, is without knots being not tied [to grasping the distinguishing marks of objects], is not composite since it is beyond composing powers, is characterized as beyond information as it is beyond consciousness, is beyond clinging since it is without grasping [that is, no mental effort concerned with distinguishing marks (nimittamanasikāra), an error of concentration (samādhidoṣa) ], [but, nevertheless,] it is beyond abandonment since it does not do away with anything [but cultivating the thing itself (tattvabhāvanā) ]; is not dependent since it is without basis; is not fixed [and thus attached to anything] as it is beyond feeling; it is unchanging as it is unborn; it is not included among the moments of existence connected with any recollection or mental effort, thought or things thought-related; unaffected [that is, beyond rivalry (parasparaspardhā), since there is no competition in absolute reality (viśuddhadharmadhātuspardhāpratidvaṃdvābhāvatvāt) ]; beyond grasping; not on fire [with vices (kleśa) ]; completely appeased; originally unborn and distinguished through unbornness; united to total reality [in the way that the recollection of the Buddha and total reality have the same character (ekalakṣaṇa) ], being the same with no difference similar to the homogeneity of open space; transcending the ways of eye and form, and likewise transcending the ways of hearing and sound, nose and smell, tongue and taste, mind and moments of existence.

phyin ci log spangs pa bstan pa’i phyir yang sangs rgyas rjes su dran pa zhes bya ba la sogs pa smos so. de yang ming gis smos pa ’di rnams kyis bstan te: yod pa dang med pa la dmigs pa dang rnam par rtog pa las shin tu ’das pa dang, ngag dang sems dang lus kyis bskyod pa’i spros pa med pa dang, tha snyad med pa dang, nyan thos kyis rnam par grol bar ma lhung ba dang, nying mtshams sbyor ba med pa dang, rtog dpyod las ’das pa dang, gang zag la bdag med par rtogs pa dang, nyon mongs pa’i rgyu lta bu med pa dang, sngon dang phyi ma’i mtha’ las ’das pa dang, gzung ’dzin gyi dri ma glo bur dang bral bas rang bzhin gyis dag pa dang, ’jig rten gyi snyoms par ’jug pa’i ro myang ba’i dri ma yid sim pa dang, lus bde ba las ’das pa dang, rang bzhin gyis mya ngan las ’das pa dang, ’bras bu mngon du byas pas brtson ’grus brtsams pa las ’das pa dang, phung po lnga’i mtshan nyid las ’das pa dang, bsnan pa dang dor ba med pa dang, kun gzhi med pa dang, tshor ba rnam pa gsum med pas gang la yang chags pa med pa dang, ma skyes pa dang, sems dang sems las byung ba’i tshogs la mi brten pa dang, zla med pa dang, phung po gzhan len pa dang bral ba dang, nyon mongs pa med pa dang, phung po lnga dang bral ba dang, rang bzhin gyis zhi ba dang, chos kyi dbyings su ’jug pa dang, dbang po dang yul gyis ma bskyed pas bstan to. de la sangs rgyas rjes su dran pa zhes bya ba ni gong du smos pa’i sangs rgyas rjes su dran pa la bya’o.
32b1-2: dmigs pa thams cad la mi gnas pa zhes bya bas yod pa dang med pa la mi dmigs pa bstan pa, dmigs pa thams cad ni yod pa la dmigs, yang na ni med pa la dmigs pa yin na, de’i dus na yod par yang mi dmigs, med par yang mi dmigs pas na, dmigs pa thams cad la mi gnas pa zhes bya’o mtshan ma thams cad mi ldang ba zhes bya bas rnam par rtog pa las shin tu ’das pa bstan to, mtshan ma’i ’dod chags dang zhe sdang dang gti mug dang, skyes pa dang bud med la sogs par rtog pa ste, de lta bu’i mtshan ma sems la mi ’byung bas na ldang ba zhes bya’o. g.yo ba dang, sems pa dang, bskyod pa thams cad kyi rgyu ba med pa zhes bya bas ngag dang sems dang lus kyis bskyod pa’i spros pa med par bstan te, tshig tu ’byin pa ni g.yo ba’o, sems la rtog pa ni sems pa’o, lus kyi ’gul ba ni bskyod pa ste, de gsum char med pas na rgyu med pa’o. mthong ba dang, thos pa dang, bye brag phyed pa dang, rnam par rig par mi skye zhes bya ba tha snyad med par bstan te, mthong ba la sogs pas gzhan dag la tha snyad du byed pa med de, de dag thams cad spangs pas na mi skye ba zhes bya’o. dbang po dang rnam par grol ba’i mtshan nyid thams cad kyi rjes su mi ’gro zhes bya bas nyan thos kyis rnam par grol bar ma lhung ba bstan te, dbang po ni dad pa la sogs pa ste, gang gis rnam par grol bar byed pa’o; rnam par grol ba ni nyan thos kyi mya ngan las ’das pa ste, gang du rnam par grol ba’o; stong pa nyid du dmigs kyang de’i tshe nyan thos kyi mya ngan las ’das par ma lhung bas na rjes su mi ’gro ba zhes bya’o. sems gcig nas gcig tu nying mtshams sbyor ba med pa zhes bya bas nying mtshams sbyor ba med par bstan te, sems kyi skad cig ma snga ma’i rjes su phyi ma rnams rgyun du ’byung ba ni sems gcig nas gcig tu nying mtshams sbyor ba zhes bya’o, de’i dus na sems kyi skad cig ma snga ma’i rjes su phyi ma ’jug pa med pas na mtshams sbyor ba med pa zhes bya’o. rtog pa dang rnam par rtog pa thams cad nye bar zhi ba zhes bya bas rtog dpyod las ’das pa bstan te, ’dod chags dang zhe sdang la sogs pa nyon mongs pa rnams la rtog pa ni rtog pa’o; dad pa dang shes rab la sogs pa rnam par byang ba la rtog pa ni rnam par rtog pa ste, de’i dus na de gnyis ka la rtog pa med pa’i phyir nye bar zhi ba zhes bya’o. nyes pa dang, rjes su chags pa dang, khong khro ba bcom pa zhes bya bas gang zag la bdag med par rtogs pa bstan te, chags pa dang khong khro ba nyid skyon yin pas na nyes pa zhes bya’o, gang zag la bdag med par rtogs te, lag mthil dang nam mkha’ mnyam zhing, ste’u dang tsandan du ’dra bar ’dzin pa la de nyid med pas na bcom pa zhes bya’o. rgyu’i mtshan nyid rnam par chad pa zhes bya bas nyon mongs pa’i rgyu lta bu med par bstan te, nyon mongs pa rnams kyi rgyu ni bdag tu lta ba ste, bdag tu lta ba spangs pas na rgyu’i mtshan nyid rnam par chad pa zhes bya’o. pha rol dang, tshu rol dang, dbus dang, mthar ’dzin pa thams cad yang dag par chad pa zhes bya bas sngon dang phyi ma’i mtha’ las ’das pa bstan te, de la ’das pa’i dus su rtog pa ni pha rol gyi mthar ’dzin pa’o, ma ’ongs pa’i dus su rtog pa ni tshu rol gyi mthar ’dzin pa’o, da ltar gyi dus su rtog pa ni dbus kyi mthar ’dzin pa ste, dus gsum la rtog pa med pas na mthar ’dzin pa thams cad yang dag par chad pa zhes bya’o. Read dbus with ṭ insted of dpung. sgro btags pa med pas ’od gsal ba zhes bya ba gzung ’dzin gyi dri ma glo bur dang bral bas rang bzhin gyis dag par bstan te, gzung ba dang ’dzin pa yod par rtog pa ni sgro btags pa zhes bya’o, gzung ba dang ’dzin pa yod pa mi rtog pas na ’od gsal ba zhes bya ste, rang bzhin gyis rnam par dag pa’i mtshan nyid do zhes bya ba’i don to. phye ba med pa’i phyir dga’ ba med pa dang, myang ba med pa’i phyir bde ba med pa zhes bya bas ’jig rten gyi snyoms par ’jug pa’i ro myang ba’i dri ma yid sim pa dang, lus bde ba las ’das pa bstan te, yid sim pa med pa’i phyir dga’ ba med pa zhes bya ba’i don to; myang ba ni sems kyi bsam gtan gyi ro myang ba ste, bsam gtan gyi ro myang ba med pa’i phyir lus bde ba med pa’o. gzod ma nas zhi bas yongs su gdung ba med pa zhes bya bas rang bzhin gyis mya ngan las ’das pa bstan te, gzod ma nas ma ’ongs pa’i dus te, de’i dus nas kyang zhi ba ni rang bzhin gyis mya ngan las ’das pa zhes bya ba’i don to. ’bad pa thams cad dang bral bas rnam par grol ba’i mtshan nyid do zhes bya bas ’bras bu mngon du byas pas brtson ’grus brtsams pa las ’das pa bstan te ’bad pa thams cad ni mnyan pa dang bsam pa dang bsgom pa la sogs pa brtson ’grus rtsom pa ste, rnam par grol ba’i ’bras bu mngon sum du spyad pas na ’bras bu de mngon sum du bya ba’i phyir mnyan pa la sogs pa’i brtson ’grus brtsams pa med pas ’bad pa thams cad dang bral ba zhes bya’o. gzugs med pas lus med pa’o; tshor ba med pas tshor bar gyur pa med pa’o; mdud pa med pas mdud pa dang bral ba’o; ’du mi byed pas ’dus ma byas pa’o; rnam par shes pa med pas rnam par mi rig pa’i mtshan nyid do zhes bya bas phung po lnga’i mtshan nyid las ’das pa bstan te, thogs pa dang bcas pa’i gzugs med pas na chos kyi dbyings de lus med pa zhes bya’o. bde ba dang, sdug bsngal ba dang, bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba med pas na bde ba la sogs pas tshor bar gyur pa med pa zhes bya’o. yul la mtshan mar ’dzin pa ni mdud pa zhes bya ste, yul la mtshan mar ’dzin pa med pas na mdud pa med pa zhes bya’o, de bas na mdud pa dang bral ba ste, mtshan mar ’dzin pa dang bral ba zhes bya ba’i don to. dge ba dang mi dge ba mngon par ’du mi byed pas ’dus ma byas zhes bya’o. rnam par shes pa bdun la sogs pa med pas na rnam par shes pa med pa ste, de bas na rtogs par mi rung ba’i mtshan nyid do. In this enumeration of the five skandhas perception, saṃjnyā, is called knots, since it binds experience to the distinguishing marks of the objects. Cf. Kosha p. 1016: saṃjnyā nimittodgrahaṇātmikā. mi ’dzin pas len pa med pa’o, mi gtong bas na dor ba med pa’o zhes bya bas bsnan pa dang dor ba med pa bstan te, ting nge ’dzin gyi skyon mtshan ma yid la mi byed pas na yid la mi ’dzin pas te len pa med pa zhes bya’o; de lta mod kyi de kho na bsgom pa mi gtong bas na dor ba med pa zhes bya’o. Interpreted as ālayavijnyāna: gnas pa med pas mi gnas pa’o zhes bya bas kun gzhi med par bstan te, gnas ni sa bon thams cad kyi rten kun gzhi rnam par shes pa’o, de’i tshe kun gzhi rnam par shes pa med pas na gnas med pa ste, de ltar bag chags thams cad mi gnas pa’i phyir mi gnas pa zhes bya’o. tshor ba dang bral bas mi ’dug pa’o zhes bya bas tshor ba gsum med pas gang la yang chags pa med pa bstan te, bde ba dang sdug bsngal ba dang bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba rnam pa gsum dang bral bas mi ’dug pa ste, ci la yang ma chags pa zhes bya ba’i don to. mi ’byung bas na med par mi ’gyur ba’i mtshan nyid do zhes bya bas ma skyes pa bstan te, mi ’byung ba zhes bya ba ni ma skyes pa zhes bya ba’i don to; ma skyes pas med par mi ’gyur ba ni phyis kyang ’gag par mi ’gyur zhes bya ba’i don to. dran pa dang, yid la byed pa dang, sems dang sems las byung ba’i chos thams cad kyis ma bzung ba zhes bya bas sems dang sems las byung ba’i tshogs la mi rten pa bstan te, dngos po rnams ma brjed pa ni dran pa’o, de nyid yang nas yang du sems pa ni yid la byed pa ste, dran pa dang yid la byed pa dang dad pa dang brtson ’grus la sogs pa sems dang sems las ’byung ba’i tshogs gang la yang mi rten pas na bzung ba zhes bya’o. mchog tu ’dzin pa med pa zhes bya bas zla med pa bstan te, mchog tu ’dzin pa ni phan tshun du ’gran pa’o, chos kyi dbyings rnam par dag pa la ’gran pa’i ’gran zla med pas na mchog tu ’dzin pa med pa zhes bya’o. len pa med pa zhes bya bas phung po gzhan len pa dang bral ba bstan te, len pa ni tshor bas gzhan du phung po len pa ste, de med pas na len pa med pa zhes bya’o. ’bar ba med pa zhes bya bas nyon mongs pa med pa bstan te, ’bar ba ni nyon mongs pa rnams la bya ste, de dag thams cad spangs pas na ’bar ba med pa zhes bya’o. Read ’bar with ṭ for text ’dor. rab tu zhi ba zhes bya bas phung po lnga dang bral ba bstan te, phung po lnga spangs pas na rab tu zhi ste, mya ngan las ’das par gyur ces bya ba’i don to. gzod ma nas ma skyes pa, mi skye bas rab tu phye ba zhes bya bas rang bzhin gyis zhi ba bstan te, gzod ma nas ma skyes pa ni dang po nas skye ba med pa ste, de bas na mi skye ba las byung bas na mi skye bas rab tu phye ba zhes bya’o. chos kyi dbyings su yang dag par ’du ba, mnyam zhing mi mnyam pa med par gyur pa, nam mkha’ dang mtshungs shing mnyam pa zhes bya bas chos kyi dbyings su ’jug pa bstan te, chos kyi dbying su yang dag par ’du zhes bya ba ni sangs rgyas rjes su dran pa dang chos kyi dbyings gnyis mtshan nyid gcig ces bya ba’i don to, ji ltar mtshan nyid gcig snyam pa la mnyam zhing mi mnyam par gyur pa med pa zhes bya bas smos te, chos kyi dbyings dang sangs rgyas rjes su dran pa gnyis mnyam ste, ’dra zhing mi ’dra ba med pas na mtshan nyid gcig pa’o, dpe ci dang ’dra snyam pa la nam mkha’ dang mtshungs shing mnyam pa zhes smos te, dper na shing dang nye ba’i nam mkha’ dang, rtsig pa dang nye ba’i nam mkha’ mtshan nyid tha dad pa med de, ’dra ba de bzhin du chos kyi dbyings dang sangs rgyas rjes su dran pa gnyis kyang mtshan nyid mi ’dra ba med de, mtshungs pa’i phyir ro. mig dang gzugs kyi lam las ’das pa, de bzhin du rna ba dang sgra dang, sna dang dri dang, lce dang ro dang, lus dang reg bya dang, yid dang, chos kyi lam las ’das pa yin zhes bya bas dbang po dang yul gyis ma bskyed pa bstan te, mig gi dbang po dang gzugs gnyis kyis ma bskyed pas na lam las ’das pa zhes bya ste, lhag ma rnams la yang de bzhin du sbyar bar bya’o.

如是不緣一切境界不生諸相我及我所不起見聞覺知之想究竟能到一切解脫心心數法滅不相續淨諸憶想非憶想等善除愛恚滅因緣相此彼中間悉斷無餘是法清淨無文字故法無歡喜不動轉故法無有苦不味著故法無燋熱本寂滅故法無解脫性捨離故法無有身離色相故法無受相無有我故法無結縛寂無相故法相無為無所作故法無言教無識知故法無始終無取捨故法無安止無處所故法無始終無取捨故法無有作離受者故法無有滅本無生故心數思惟所緣住法不取其相不生分別不受不著不然不滅不生不出法性平等猶如虛空過於眼色耳聲鼻香舌味身觸心法

sangs rgyas kyi rjes su dran pa ’di ’dra ba byang chub sems dpa’ de dag gis rab tu ’thob bo; de dag gis sangs rgyas rjes su dran pa ’di thob ma thag tu chos thams cad la sgrib pa med pa’i ye shes thob par ’gyur te, sangs rgyas bcom ldan ’das thams cad kyis gsungs pa ’dzin cing brjed par yang mi byed, dran par yang mi byed de, sgra’i don thams cad rnam par nges par yang rnyed par ’gyur ro;

etādṛśāṃ buddhānusmṛtiṃ te bodhisattvāḥ pratilabhante; te ’syā buddhānusmṛter lābhamātreṇa sarvadharmānāvaraṇajñānaṃ labhante, buddhasya bhagavato bhāṣitaṃ ca dhārayanti na vismārayanti na smārayanti, sarvaśabdārthaviniścayaṃ ca labhante;

[Attainment of the fruit of that concentration (tatsamādhiphalaprāpti):] Those bodhisattvas attain that kind of recollection of the Buddha. As soon as they have attained it they attain unhindered knowledge of all moments of existence [that is the knowledge of omniscience (sarvajñajñāna) ], and they preserve what the awakened Lord has spoken [by conventional truth (saṃvṛtitas) ], they do not forget it, but do not remember it either [in the highest meaning (paramārthatas) those moments of existence perish as only informative concepts (prajñaptimātra) as they are empty (śūnya) and because they have no real existence (abhāvatvāt) ], they find the well decided meaning of all words;

ting nge ’dzin de’i ’bras bu thob pa bstan pa’i phyir smras pa sangs rgyas rjes su dran pa zhes bya ba la sogs pa’o.
34b6-7: sangs rgyas kyi rjes su dran pa ’di ’dra ba zhes bya ba la sangs rgyas rjes su dran pa gong du bshad pa lta bu byang chub sems dpa’ de dag gis rab tu ’thob ste, rnyed do zhes bya ba’i don to. chos thams cad la thogs pa med pa dang chags pa med par shes pa ye ses ni chos thams cad la sgrib pa med pa’i ye shes zhes bya ste, don du na thams cad mkhyen pa’i ye shes thob par ’gyur zhes bya ba’i tha tshig go. sangs rgyas bcom ldan ’das thams cad kyis gsungs pa ’dzin zhes bya ba ni rjes su dran pa de thos nas kun rdzob tu de bzhin gshegs pas bshad pa’i gsungs rab yan lag sde bcu gnyis la sogs pa’i don dang tshig rnams ’dzin cing mi brjed pa’i phyir brjed par mi byed ces bya’o; dran par yang mi byed ces bya ba ni don dam par na chos de dag kyang stong pas btags pa tsam du zad de yod pa ma yin pas na dran par yang mi byed do. sgra’i don thams cad rnam par nges pa zhes bya ba ni bshad par bya ba’i chos thams cad kyi don phyin ci ma log par khong du chud pa’i don kyang rnyed par ’gyur zhes bya ba’i don to.

佛意如是菩薩得佛心定意時知諸佛法眾相種好悉具足成道慧備悉如來所宣諸菩薩等皆能解暢則尋啟受諷誦通利普能周備曉諸佛法

是名菩薩念佛三昧菩薩得是念佛三昧一切法中得自在智陀羅尼門聞佛所說悉能受持終不忘失亦得曉了一切眾生言辭音聲無礙辯才

sha ra dva ti’i bu, de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po ni ji ltar ’di na gzhan gyi sgra dang so so rang gi tshul bzhin yid la byed pa ltar rgyu dang rkyen gnyis kyis yang dag par lta ba mi ston te, sha ra dva ti’i bu, byang chub sems dpa’ de dag gis de bzhin gshegs pa de mthong ma thag tu don rnam par nges pa las pha rol tu phyin pa drug yongs su rdzogs par byed do, mi skye ba’i chos la bzod pa’i lung bstan pa yang rab tu ’thob bo;

tathāgato ’rhan samyaksaṃbuddhaḥ samantabhadraḥ, śāradvatīputra, na yatheha dvipratyayahetubhyām paraghoṣapratyātmayoniśomanasikārabhyāṃ samyagdṛṣṭim deśayati, te bodhisattvāḥ, śāradvatīputra, tasya tathāgatasya sahadarśanād viniścitārthataḥ ṣaḍpāramitāḥ paripūrayanti;

Śāradvatīputra, the Tathāgata worthy of offerings, the fully awakened Samantabhadra does not, as here, teach right view in such a way that listening to others is a [necessary] condition, or that thorough mental effort concerning oneself is a [necessary] cause; those bodhisattvas, Śāradvatīputra, as soon as they see that Tathāgata, fulfil the six perfections according to their well decided meanings.

ji ltar ’di na zhes bya ba la ji ltar sangs rgyas shākya thub pa’i zhing ’di na gnyis kyi rgyu dang rkyen gyis yang dag par lta ba ston te, gzhan gyis bshad pa’i sgra’i rkyen dang, so so rang gis rig pa’i rgyu gnyis kyis yang dag pa’i lta ba ston to. de ltar na sangs rgyas kun tu bzang po’i zhing de ni gnyis kyi rgyu dang rkyen gyi lta ba mi ston te; de ci’i phyir zhe na? sgras chos ’chad pa ni med kyi, byang chub sems dpa’ de dag tshul bzhin yid la byed pas yang dag pa’i lta ba bskyed pa’i phyir ro. de la gzhan gyi sgras ni lhan cig byed pa’i grogs bstan to. tshul bzhin yid la byed pas gtso bo’i rgyu bstan to. byang chub sems dpa’ de dag gis de bzhin gshegs pa de mthong ma thag tu zhes bya ba la sogs pas sangs rgyas rjes su dran pa’i ting nge ’dzin de’i ’bras bu bstan te, don rnam par nges pa zhes bya ba ni gong du smos pa’i tshul gyis mtshan ma thams cad rnam par spangs pa zhes bya ba’i ting nge ’dzin de nyid chos kyi dbyings rnam par dag pa’i don gtan la phab cing ma nor bar shes pa yin pa’i phyir don rnam par nges pa zhes bya ste, de chud pa las pha rol tu phyin pa drug yongs su rdzogs par bye do zhes bya ba dang sbyar ro.
Akṣ. tib. ins.: "They also get the prophecy connected with tolerating the fact that all moments of existence are unborn." All the other sources, T1 p. 186c19, T2 p. 586a10 and ṭ. fol. 35a7, omit this sentence here. It is repeated Akṣ. tib. p. 153.

佛告舍利弗普賢如來其所頒宣初無二言何謂為二一不講著二不說斷悉修平等無有適莫何謂為無未曾有念從人諮受亦不自念己有所知斯諸菩薩適見佛已輒則具足六度無極

舍利弗彼普賢如來不如此土以二因緣演說正見所謂從他聞聲內正憶念彼諸菩薩當見佛時尋能分別諸深妙義具足成就六波羅蜜

de ci’i phyir zhe na; gang gzugs kyi mtshan nyid la mngon par zhen pa spangs pa, ’di ni sbyin pa’i pha rol tu phyin pa’o; gang gzugs kyi mtshan nyid rgyun bcad pa, ’di ni tshul khrims kyi pha rol tu phyin pa’o; gang gzugs kyi mtshan nyid zad pa’i chos nyid, ’di ni bzod pa’i pha rol tu phyin pa’o; gang gzugs kyi mtshan nyid dben par mthong ba, ’di ni brtson ’grus kyi pha rol tu phyin pa’o; gang gzugs kyi mtshan nyid sems la mi gzhog pa, ’di ni bsam gtan gyi pha rol tu phyin pa’o gang gzugs kyi mtshan nyid la spros pa’i rgyu ba med pa, ’di ni shes rab kyi pha rol tu phyin pa’o.

tat kasya hetoḥ; yā rūpalakṣaṇābhiniveśaprahāṇateyaṃ dānapāramitā; yā rūpalakṣaṇapratipraśrambhaṇateyaṃ śīlapāramitā; yā rūpalakṣaṇakṣayadharmateyaṃ kṣāntipāramitā; yā rūpalakṣaṇaviviktadarśanateyaṃ vīryapāramitā; yā rūpalakṣaṇacittānikṣepaṇateyaṃ dhyānapāramitā; yā rūpalakṣaṇaprapañcāpracārateyaṃ prajñāpāramitā;

Why? Giving up attachment to distinguishing marks of form is the perfection of giving; Putting an end to distinguishing marks of form [and thus not adopting bad behaviour] is the perfection of morality; The state of things when all distinguishing marks of form have perished is the perfection of tolerance [that is the tolerance that all things are unborn (anutpattikadharmakṣānti) ]; Seeing things as apart from distinguishing marks of form is the perfection of vigour [being eagerness to see the essential emptiness of form]; Not letting thought disperse itself among the distinguishing marks of form is the perfection of meditation. And no activity of discursive thought among distinguishing marks of form is the perfection of insight.

de ci’i phyir zhe na zhes bya ba la don rnam par nges pa khong du chud pa las pha rol tu phyin pa drug ji ltar rdzogs par ’gyur zhes bya ba’i tha tshig go. lakṣaṇābhiniveshaprahāṇa is to be taken in the meaning of "not being attached to the distinguishing marks of the perception (saṃjnyānimitta) of the essential characters of form": gang gzugs kyi mtshan nyid la chags pa spangs pa, ’di ni sbyin pa’i pha rol tu phyin pa zhes bya ba la sngar smos pa’i tshul gyis gzugs kyi mtshan nyid du ’du shes pa’i mtshan ma la ma chags shing gzugs kyi mtshan nyid la chags pa yongs su gtong ba ni sbyin pa’i pha rol tu phyin pa ste, sbyin pa ni gtong ba’i mtshan nyid yin pa’i phyir ro. gang gzugs kyi mtshan nyid rgyun gcod pa, ’di ni tshul khrims kyi pha rol tu phyin pa zhes bya ba la tshul khrims kyi rang bzhin ni spyod pa ngan pa mi len cing rgyun gcod pa yin te, mtshan ma la sogs pa ma blangs pa la rgyun bcad pa zhes bya’o. gang gzugs kyi mtshan nyid zad pa’i chos nyid, ’di ni bzod pa’i pha rol tu phyin pa zhes bya ba la bzod pa ni ma skyes pa’i chos la bzod pa la bya ste, gzugs kyi mtshan nyid zad pa dang med cing ma skyes pa zhes bya ba’i tha tshig go. gang gzugs kyi mtshan nyid la dben par mthong ba, ’di ni brtson ’grus kyi pha rol tu phyin pa zhes bya ba la brtson ’grus ni yang dag pa’i chos nyid mthong bar byed pa la spro bar byed pa’i mtshan nyid do, gzugs kyi rang bzhin stong pa’i ngo bo nyid dben par mthong ba la spro bar byed pa’i phyir ro. gang gzugs kyi mtshan nyid sems la mi gzhog pa, ’di ni bsam gtan gyi pha rol tu phyin pa zhes bya ba la gzugs kyi mtshan ma la sems ma g.yengs pa zhes bya ba’i tha tshig go. gang gzugs kyi mtshan nyid la spros pa’i rgyu ba med pa, ’di ni shes rab kyi pha rol tu phyin pa zhes bya ba la gzugs kyi rang dang spyi’i mtshan nyid so sor ’byed cing rtog pa’i spros pa med pa’i shes rab la bya’o. An alternative, but similar, explanation is presented in ṭ. fol. 35b5-36a1: rnam pa gzhan du na don rnam par nges pa zhes bya ba ni chos kyi don phyin ci ma log par rtogs pa las pha rol tu phyin pha drug yongs su rdzogs par byed do zhes bya ba’i don to; gang gzugs kyi mtshan nyid dben par mthong zhes bya ba las brtson ’grus ni bya ba’i don byed pa yin pas gzugs kyi mtshan nyid stong par mthong ba’i bya ba’i don ’grub par byed pa ni brtson ’grus kyi pha rol tu phyin pa’o. gang gzugs kyi mtshan nyid sems la mi ’jog ces bya ba la bsam gtan ni mtshan ma thams cad spong bar byed pa yin pas gang gzugs kyi mtshan ma sems la mi ’dzin pa ni bsam gtan gyi pha rol tu phyin pa’o. gang gzugs kyi mtshan nyid la spros pa’i rgyu ba zhes bya ba la gang gong du bshad pa’i gzugs kyi mtshan ma spros par bshad pa thams cad sems la mi ’byung ba ni shes rab kyi pha rol tu phyin pa yin no.

佛言云何具足捨眾色想無所悕望是則具足施度無極不想佛身達之本無則已備悉戒度無極所以者何不自想故以得成就三十二相計於諸法假有號耳相無有盡住是不起是故名曰忍度無極一切諸法普不可見亦無所聞所以者何菩薩大士見善不悅見惡不慼心無適莫是故名曰進度無極心不想念不可想者而寂恬怕是故名曰寂度無極解色相空不以此相而懷自大是故名曰智度無極

何以故若不取色相即是具足檀波羅蜜若除色相即是具足尸波羅蜜若觀色盡即是具足羼提波羅蜜若見色寂滅即是具足毘梨耶波羅蜜若不行色相即是具足禪波羅蜜若不戲論色相即是具足般若波羅蜜

de ltar byang chub sems dpa’ de dag gis bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po mthong ma thag tu don rnam par nges pa las pha rol tu phyin pa drug yongs su rdzogs nas, mi skye ba’i chos la bzod pa’i lung bstan pa ’thob bo.

evaṃ te bodhisattvā bhagavatas tathāgatasyārhataḥ samyaksaṃbuddhasya samantabhadrasya sahadarśanād viniścitārthataḥ ṣaṭpāramitāḥ paripūrayitvānutpattikadharmakṣāntivyākaraṇaṃ pratilabhante;

Thus those bodhisattvas fulfil the six perfections as soon as they see that Lord, the Tathāgata worthy of offerings, the fully awakened Samantabhadra, and they get the prophecy connected with tolerating that all moments of existence are unborn;

佛言其諸菩薩在彼土者因便具足六度無極逮得無所從生法忍

是諸菩薩即觀佛時尋具如是六波羅蜜得無生忍

ji ltar bcom ldan ’das de bzhin gshegs pa kun tu bzang po’i sangs rgyas kyi zhing ’jig rten gyi khams mi ’dzums pa lta bur, gang dag na byang chub sems dpa’ ’di lta bu dag ’khod pa’i sangs rgyas kyi zhing de dag ni shin tu nyung ngo

yeṣu buddhakṣetreṣv etādṛśā bodhisattvāḥ sthitās, tāni buddhakṣetrāṇi, yathā samantabhadrasya buddhakṣetram animiṣā lokadhātur, atyalpāni.

The Buddha-fields like the one of that Lord, the Tathāgata Samantabhadra, the world-sphere “Unblinking”, where such bodhisattvas stay, are exceedingly rare;

遍察十方諸佛國土眾菩薩學少有能逮不眴剎土普賢所誨諸菩薩者

舍利弗諸佛世界嚴淨微妙少有如彼普賢如來不眴世界

de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa dang byang chub sems dpa’ de dag la ’di skad ces smras so:
- skyes bu dam pa dag, gang khyed kyis bcom ldan ’das de bzhin gshegs pa kun tu bzang po dang, byang chub sems dpa’ de dag dang, ’jig rten gyi khams mi ’dzums pa de mthong ba ni rnyed pa legs par rnyed do.
blo gros mi zad pas smras pa:
- btsun pa sha ra dva ti’i bu, khyod mi ’dzums pa’i ’jig rten gyi khams, dang bcom ldan ’das de bzhin gshegs pa kun tu bzang po dang, pad ma bkod pa de dag dang, byang chub sems dpa’ de dag blta ’dod dam?
sha ra dva ti’i bus smras pa:
- rigs kyi bu, thams cad dang ldan pa’i ’khor ’di’ang dge ba’i rtsa ba rab tu ’phel bar ’gyur gyis bdag gis blta’o.

atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvaṃ tāṃś ca bodhisattvān idam avocat: sulabdhā lābhā yad yūyaṃ, kulaputra, bhagavantaṃ tathāgataṃ samantabhadraṃ tāṃś ca bodhisattvāṃs tāṃ ca lokadhātum animiṣāṃ paśyatha. akṣayamatir āha: tvam api, bhadanta śāradvatīputrānimiṣāṃ lokadhātuṃ bhagavantaṃ tathāgataṃ samantabhadraṃ ca tāṃś ca padmavyūhāṃs tāṃś ca bodhisattvān darśitum icchasi? śāradvatīputra āha: ahaṃ, kulaputrāsyāḥ sarvāvatyāḥ parṣadaḥ kuśalamūlapravardhanāya drakṣyāmi.

g) [Quality of demonstrating great powers (mahānubhāvasaṃdarśanasaṃpad):] Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati and the other bodhisattvas:
– Sons of good family, it is really a great attainment that you may see the Lord Tathāgata Samantabhadra, those bodhisattvas and that world-sphere Unblinking.
Akṣayamati said:
– Reverend Śāradvatīputra, do you also wish to see the world-sphere Unblinking, the Lord Tathāgata Samantabhadra, those arrays of flowers and those bodhisattvas?
Śāradvatīputra said:
– Son of good family, I will see it for the sake of increasing the potentialities for the good in the entire assembly here.

mthu chen bstan pa las brtsams nas smras pa de nas tshe dang ldan pa sha ra dva ti’i bus zhes bya ba la sogs pa’o; fol. 11b3 and 12a2: mthu chen po bstan pa phun sum tshogs pa.
36a1-2: thams cad dang ldan pa’i ’khor ’di yang dge ba’i rtsa ba ’phel bar ’gyur zhes bya ba ni ’khor ’di dag thams cad kyi dge ba’i rtsa ba sngon pas rgya chen por ’gyur zhes bya ba’i don to.

阿差末尋問舍利弗賢者欲見不眴國土普賢如來乎舍利弗報唯欲見之及眾會者皆當被蒙咸荷福慶功德轉增

時無盡意語舍利弗大德今者頗欲得見不眴世界普賢世尊及大眾不舍利弗言唯然欲見令此大眾增長善根

de nas byang chub sems dpa’ blo gros mi zad pa de’i tshe sangs rgyas kyi zhing thams cad kun tu ston pa zhes bya ba’i ting nge ’dzin la snyoms par zhugs te. rigs kyi bu de snyoms par zhugs ma thag tu de nas thams cad dang ldan pa’i ’khor de gnas brtan sha ra dva ti’i bus ’jig rten gyi khams mi ’dzums pa de dang, bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po de dang, pad ma bkod pa de dag dang, byang chub sems dpa’ de dag mthong ste. mthong nas kyang thams cad rang rang gi stan las langs te thal mo sbyar nas, bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po dang byang chub sems dpa’ de dag la phyag ’tshal lo.

atha khalv akṣayamatir bodhisattvas tasyāṃ velāyāṃ sarvabuddhakṣetrasaṃdarśanaṃ nāma samādhiṃ samāpadyate sma. samanantarasamāpannaś ca sa kulaputro ’tha sarvāvatī parṣat sthaviraśāradvatīputraś ca tām animiṣāṃ lokadhātuṃ taṃ ca bhagavantaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ samantabhadraṃ tāṃś ca ratnavyūhāṃs tāmś ca bodhisattvān dadṛśuḥ. dṛṣṭvā ca te sarva utthāya svakāt svakād āsanād añjaliṃ kṛtvā bhagavantaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ samantabhadraṃ tāmś ca bodhisattvān namaskurvanti sma.

Then, at that moment, the bodhisattva Akṣayamati entered the concentration called “The Display of all Buddha-fields”. And then, as soon as he had entered it, the entire assembly and the elder Śāradvatīputra saw the world-sphere Unblinking, (p. 18) the Lord Tathāgata worthy of offerings, the fully awakened Samantabhadra, those arrays of flower and those bodhisattvas. Seeing them they all got up from their respective seats, and joining the palms of their hands they paid homage to the Lord Tathāgata worthy of offerings, the fully awakened Samantabhadra and those bodhisattvas.

時阿差末即於座上三昧正受而現神足所入三昧其號名曰遍見諸佛土使諸會者及舍利弗皆得盡見不眴佛國普賢如來莫不欣然為未曾有咸共起住僉為彼佛稽首作禮

時無盡意即入菩薩示現一切佛土三昧入三昧已令此大眾及舍利弗尋見彼土普賢如來及其大會見是事已即從座起合掌遙禮彼佛大眾

de nas sangs rgyas kyi mthu dang byang chub sems dpa’ blo gros mi zad pa’i byin gyi rlabs kyis de dag gi lag pa g.yas par sngon ma mthong sngon ma thos pa’i me tog gi phur ma dri rab tu zhim zhing, sna tshogs pa, blta na sdug pa, kha dog dang ldan zhing, yid du ’ong ba dag byung bar gyur te. de dag gis me tog gi phur ma de dag shar phyogs su bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po ga la ba de logs su gtor to.
me tog gi phur ma gtor ba de dag sangs rgyas kyi zhing der chags te, de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po de dang, byang chub sems dpa’ de dag la mngon par gtor nas, de dag gis ’jig rten gyi khams de thams cad me tog gis gang bar gyur to.
byang chub sems dpa’ gang dag ’jig rten gyi khams de na gnas pa, de dag gis bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang po de la:
- bcom ldan ’das, me tog blta na sdug pa ’di lta bu ’di dag gi char ga las ’bab? ces zhus so.

atha khalu buddhānubhāvenākṣayamater bodhisattvasya cādhiṣṭhānenādṛṣṭapūrvā aśrutapūrvāḥ puṣpapūṭāḥ surabhayo vicitrā darśanīyā varṇikā manoramā teṣāṃ dakṣiṇapāṇau prādurbhavanti sma. te taiḥ puṣpapūṭaiḥ pūrvasyāṃ diśi yena bhagavāṃs tathāgato ’rhan samyaksaṃbuddhaḥ samantabhadras tenāvakiranti sma; tair avakīrṇaiḥ puṣpapūṭais tatra buddhakṣetra āviṣkṛtais taṃ ca tathāgataṃ samantabhadram arhantaṃ samyaksaṃbuddhaṃ tāṃś ca bodhisattvān abhyavakirya te tāṃ sarvāṃ lokadhātuṃ puṣpaiḥ paripūrayati sma. ye bodhisattvās tasyāṃ lokadhātau prativasanti, te taṃ bhagavantaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ samantabhadram: kuto, bhagavann, eṣām evaṃrūpāṇāṃ darśanīyānāṃ puṣpāṇāṃ varṣaḥ pravarṣatīti papṛcchuḥ;

Then, by the power of the Buddha [Śākyamuni] and the magic of the bodhisattva Akṣayamati, there appeared in their right hands flower-buds, never seen before, never heard of before, fragrant, multicoloured, beautiful to behold, colourful and pleasing. They threw them towards the east, where the Lord Tathāgata worthy of offerings, the fully awakened Samantabhadra stayed. Those flower-buds cast by them appeared in that Buddha-field, and having been sprinkled on that Tathāgata worthy of offerings, they filled the whole world-sphere with flowers. And the bodhisattvas living in that world-sphere asked the Lord Tathāgata worthy of offerings, the fully awakened Samantabhadra:
– Lord, where does the rain of such beautiful flowers fall from?

de nas sangs rgyas kyi mthu dang zhes bya ba ni sangs rgyas shākya thub pa’i byin gyis brlabs zhes bya ba’i don to.

佛之聖旨使舍利弗及眾會者於衣裓上自然有天華香則取東向散彼佛上其華至彼於其國土在于佛上遍諸菩薩普同佛界彼土菩薩自問其佛今此眾華微妙殊特為所從來光光若斯

此會大眾以佛世尊及無盡意神通道力得微妙華世所希有其華色香未曾見聞自然滿掬遙散東方以用供養普賢如來華尋遍至彼佛世界普賢如來及其大眾彼諸菩薩見是華已白佛言世尊是華嚴麗世所希有為從何處而來至此

bcom ldan ’das des bka’ stsal pa:
- rigs kyi bu dag, ’di ni byang chub sems dpa’ blo gros mi zad pa bcom ldan ’das de bzhin gshegs pa shākya thub pa de la blta ba dang, phyag bya ba dang, mchod pa dang, bsnyen bkur bya ba dang, chos nyan pa’i phyir bcom ldan ’das shākya thub pa’i sangs rgyas kyi zhing ’jig rten gyi khams mi mjed der phyin nas, ’jig rten gyi khams der phyogs bcu nas ’dus pa’i byang chub sems dpa’ de dag gis me tog ’di dag gtor to. bcom ldan ’das de bzhin gshegs pa shākya thub pa de yang ’dus pa chen po’i le’u zhes bya ba’i chos kyi rnam grangs ston te; der yang sems can dpag tu med pas chos mngon du rtogs par ’gyur ro.

sa bhagavān āmantrayate sma: eṣa, kulaputrā, akṣayamatir bodhisattvaḥ, taṃ bhagavantaṃ tathāgataṃ śākyamuniṃ darśanāya vandanāya pūjanāya paryupāsanāya dharmaśravaṇāya tad bhagavataḥ śākyamuner buddhakṣetraṃ sahāṃ lokadhātum upasaṃkramya, tasyāṃ lokadhātau daśadiksaṃnipatitā bodhisattvā imāni puṣpāny avakiranti. sa ca bhagavān śākyamunis tathāgato mahāsaṃnipātaparivartaṃ nāma dharmaparyāyaṃ deśayaty, aprameyāś ca sattvā dharmam abhisamayanti.

That Lord said:
– This, sons of good family, is because the bodhisattva Akṣayamati has arrived in the world-sphere Enduring, the Buddha-field of the Lord Śākyamuni, to see that Lord Tathāgata Śākyamuni, to honour him, give him offerings, pay him respect and listen to his religion, whereupon the bodhisattvas who have gathered in that world-sphere from the ten directions have scattered those flowers. And that Lord Tathāgata Śākyamuni is explaining the exposition of religion called “A chapter of the Great Collection”, and living beings whose numbers are beyond measure are about to comprehend religion;

普賢如來告諸菩薩此之瑞應是阿差末今到忍界奉養諮受釋迦文佛十方菩薩咸往會彼所以然者講大乘故彼土菩薩復問佛言此間顯變何佛威神之所恩化彼佛告曰釋迦文佛十方菩薩咸往會彼所以者何講大乘故彼土菩薩復問佛言此間聞之彼佛告曰釋迦文佛演暢分別大會緣品

彼佛答言是無盡意在娑婆世界是中亦有十方世界諸來菩薩而共聚集能仁佛所供養恭敬尊重讚歎聽佛世尊說大集經是其大眾所散之華

de dag gis gsol pa:
- bcom ldan ’das de bzhin gshegs pa shākya thub pa de bzhugs pa’i ’jig rten gyi khams ’di nas ji srid cig na mchis?
bcom ldan ’das des bka’ stsal pa:
- sangs rgyas kyi zhing ’di nas nub phyogs su sangs rgyas kyi zhing gang gā’i klung bcu’i bye ma snyed kyi rdul phra rab kyi rdul snyed kyi ’jig rten gyi khams ’das pa na, ’jig rten gyi khams mi mjed ces bya ba yod de. de na bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas shākya thub pa da ltar bzhugs te, ’tsho zhing gzhes la chos kyang ston to.
de dag gis gsol pa:
- bcom ldan ’das, bdag cag gis ’jig rten gyi khams mi mjed de dang, bcom ldan ’das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas shākya thub pa de dang, byang chub sems dpa’ de dag blta bar bgyi’o.

ta ūcuḥ: kiyaddūra ito, bhagavaṃs, tasya tathāgatasya śākyamuner lokadhātuḥ? sa bhagavān avocad: asti paścimasyāṃ diśīto daśagaṅgānadīvālukāparamāṇurajaḥsamāni buddhakṣetrāṇy atikramya sahā nāma lokadhātuḥ. tatra śākyamunir nāma bhagavāṃs tathāgato ’rhan samyaksaṃbuddho ’dya tiṣṭhati dhriyate yāpayati dharmaṃ deśayati. ta ūcuḥ: vyavalokayiṣyāmo vayaṃ, bhagavaṃs, tāṃ sahāṃ lokadhātuṃ taṃ ca bhagavantaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ śākyamuniṃ tāṃś ca bodhisattvān.

They said:
– Lord, how far from here is that world-sphere where the Tathāgata Śākyamuni stays?
That Lord said:
– There is a world-sphere called “Enduring”, which lies west of this Buddha-field, past as many Buddha-fields from here as there are dustlike grains of sand in ten Gaṅgā-rivers. There a Tathāgata, worthy of offerings, fully awakened, Śākyamuni by name stays, remains, and lives on, teaching religion.
They said:
– Let us have a look, Lord, at that world-sphere Enduring, that Lord Tathāgata worthy of offerings, the fully awakened Śākyamuni and those bodhisattvas.

時彼菩薩復問其佛其忍世界去是遠近佛言西方去此如十江沙諸佛國土滿中諸塵設舉一塵著一佛土如是盡取一一諸塵次布西方諸佛世界眾塵悉索過若干土乃至忍界釋迦文佛遊居教處彼土菩薩復白佛言唯願欲見能仁大聖興隆道化

彼諸菩薩復白佛言其佛世界在何方面去是遠近彼佛答言諸善男子在此西方去是佛土十恒河沙世界微塵等國彼有世界名曰娑婆諸菩薩言願樂欲見釋迦文佛及其大眾

de nas de’i tshe de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kun tu bzang pos sku las ’di lta bu’i ’od phyung ste,
’od des sangs rgyas kyi zhing de dag thams cad las thal nas, ’jig rten gyi khams mi mjed ’di dang, bcom ldan ’das de bzhin gshegs pa shākya thub pa dang, byang chub sems dpa’ ’di dag rang gi byang chub sems dpa’ de dag la bstan te. de dag gis mthong nas, thams cad rang rang gi stan las langs te thal mo sbyar nas, bcom ldan ’das de bzhin gshegs pa shākya thub pa ’di dang byang chub sems dpa’ ’di dag la phyag ’tshal zhing tshig ’di skad ces smras so:
- bcom ldan ’das, ’di ltar ’jig rten gyi khams ’di na skra’i rtse mo bzhag pa tsam yang byang chub sems dpas ma gang ba ma mchis na, byang chub sems dpa’ ’di snyed gang nas ’dus?

atha khalu samantabhadras tathāgato ’rhan samyaksaṃbuddhas tasyāṃ velāyāṃ kāyād evaṃrūpāṃ prabhāṃ pramumoca yayā prabhayā tāni buddhakṣetrāṇy abhinirbhidyeyaṃ sahāṃ lokadhātur bhagavān śākyamunis tathāgata ime ca bodhisattvāḥ tebhyaḥ svebhyo bodhisattvebhyo saṃdṛśyante sma. dṛṣṭvā ca te sarva utthāya svakāt svakād āsanād añjaliṃ kṛtvemaṃ bhagavantaṃ śākyamuniṃ tathāgatam imāṃś ca bodhisattvān praṇamyedam avocan: kuto, bhagavann, etāvanto bodhisattvāḥ saṃnipatitā yāvad evāsmiṃl lokadhātau vālāgrakoṭimātrān api bodhisattvān nikṣipen nāpūrṇatvaṃ bhavet?

Then, at that moment, the Tathāgata Samantabhadra, worthy of offerings, the fully awakened emitted such a light from his body, that by that light, once it had penetrated all those Buddha-fields, this world-sphere Enduring, the Lord Tathāgata Śākyamuni and these bodhisattvas were seen by his own bodhisattvas. When they saw them, they all got up from their respective seats and joined the palms of their hands, and bowing to the Lord Tathāgata Śākyamuni and these bodhisattvas they said:
– Lord, whence have so many bodhisattvas gathered, crowding this world-sphere to the point where one could not even insert a tip of hair between them?

時普賢佛演身光明通照十方彼諸菩薩及眾會者皆睹此土彼諸菩薩尋時皆起遙自歸命為釋迦文佛一心作禮彼眾菩薩遙見忍界充滿菩薩無空缺處怪之驚喜自問其佛

爾時普賢如來尋放大光其明徹照此佛世界彼諸大眾因佛光明悉得遙見娑婆世界釋迦文佛及諸大眾見已歡喜合掌恭敬作如是言希有世尊其土菩薩一切大眾從何所來而作此集遍滿其界間無空處

bcom ldan ’das des bka’ stsal pa:
- rigs kyi bu dag, byang chub sems dpa’ ’di dag ni phyogs bcu’i sangs rgyas kyi zhing tshad med pa nas chos nyan pa’i phyir ’dus so.

sa bhagavān āha: ime bodhisattvāḥ, kulaputrā, aprameyebhyo daśadigbuddhakṣetrebhyo dharmaśravaṇāya saṃnipatitāḥ;

That Lord said:
– These bodhisattvas, sons of good family, have gathered from immeasurable Buddha-fields in the ten directions to hear about religion.

gleng bslang ba bshad zin to.

彼佛告曰十方佛國諸菩薩眾不可稱載聞當頒宣大會緣品故往啟受

彼佛答言諸善男子其諸大眾悉從十方無量世界而來集會諮啟聽受甚深妙法

Permanent link

http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=ctext&uid=602f8a8f-189e-11e4-856a-001cc4ddf0f4

Choose languages

Choose images, etc.

Choose languages

Choose display

ā	ī	ū	ṛ	ṝ	ḷ
ḹ	’	ṃ	ḥ	ṅ	ñ
ṭ	ḍ	ṇ	ṣ	ś	ź
š	č	ǰ	γ