You are here: BP HOME > TLB > Mañjuśrīvikrīḍitasūtra > fulltext
Mañjuśrīvikrīḍitasūtra

Choose languages

Choose images, etc.

Choose languages
Choose display
  • Enable images
  • Enable footnotes
    • Show all footnotes
    • Minimize footnotes
DiacriticaDiacritica-helpSearch-help
ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
If you cannot find the letters on your key-board, you may click on the link "Diacritica" to access it for your search.
Choose specific texts..
Mañjuśrīvikrīḍitasūtra
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionSection 1
Click to Expand/Collapse OptionSection 2
Click to Expand/Collapse OptionSection 3
Click to Expand/Collapse OptionSection 4
Click to Expand/Collapse OptionSection 5
Click to Expand/Collapse OptionSection 6
Click to Expand/Collapse OptionSection 7
Click to Expand/Collapse OptionSection 8
Click to Expand/Collapse OptionSection 9
Click to Expand/Collapse OptionSection 10
Click to Expand/Collapse OptionSection 11
Click to Expand/Collapse OptionSection 12
Click to Expand/Collapse OptionSection 13
Click to Expand/Collapse OptionSection 14
Click to Expand/Collapse OptionSection 15
Click to Expand/Collapse OptionSection 16
Click to Expand/Collapse OptionSection 17
Click to Expand/Collapse OptionSection 18
Click to Expand/Collapse OptionSection 19
Click to Expand/Collapse OptionSection 20
Click to Expand/Collapse OptionSection 21
Click to Expand/Collapse OptionColophon
Back to library
‹|| rgya gar skad du | ārya mañdzu1 śrī2 bi3 krī4 ḍi5 ta6 nā7 ma ma hā8 yā9 na sū10 tra ||11 bod skad du | ’phags›12 pa ’jam dpal rnam13 par rol pa źes bya ba theg pa chen po’i mdo ||14  
(817a4)佛説大淨法門經 
(825a25)大莊嚴法門經卷上
(亦名文殊師利神通力經
亦名勝金色光明徳女經) 
mañjuśrīvikrīḍito nāma mahāyānasūtraḥ
The Miraculous Play of Mañjuśrī 
||15 bam po daṅ po16 ||17 saṅs rgyas daṅ 18 ‹byaṅ chub sems dpa’ thams (N329b) cad la phyag ’tshal lo || 
(5)西晋月支三藏竺法護譯 
(27)隋天竺三藏那連提耶舍譯 
Translation on the basis of the Tibetan and Chinese versions. 
’di skad bdag gis thos pa dus gcig na |› bcom ldan ’das rgyal po’i (S7a) khab na 19 bya rgod kyi20 phuṅ po’i ri la21 |22 dge sloṅ lṅa brgya tsam23 gyi dge sloṅ gi dge ’dun chen po daṅ | (T7a) byaṅ ‹chub sems dpa’ brgya24 stoṅ daṅ thabs cig25 tu bźugs26 te |   
(6)聞如是。一時佛遊王舍城靈鷲山。與大比丘(7)衆倶。比丘五百。菩薩八千。  一切大聖悉得總(8)持辯才無量。其所建立分別聖慧解三脱門。(9)於三世慧無所罣礙。得三昧定不可轉移。十(10)力無畏一切具足。 
(28)如是我聞。一時佛在王舍城耆闍崛山。與大(29)比丘衆五百人。大菩薩衆八千人倶。   
I. Thus I heard: Once the Lord stayed at the Vulture Peak in Rājagṛha with a great congregation of some five hundred monks and with eight thousand bodhisatvas (evaṃ mayā śrutam ekasmin samaye bhagavān rājagṛhe viharati sma gṛdhrakuṭe parvate mahatā bhikṣusaṃghena sārdhaṃ pañcamātrair bhikṣuśatair aṣṭābhiś1 ca bodhisatvasahasraiḥ).  All [the bodhisatvas] were great beings (mahāsatva) having acquired the power of retaining in memory (dhāraṇīpratilabdha) and immeasurable eloquence (apramāṇapratibhāna), what discursive2 knowledge they might establish is the noble knowledge (āryajñāna) of the three gates of liberation (vimokṣamukha), their knowledge was unobstructed in the three worlds (trilokāpratihatajñāna), their concentration (samādhi) was undisturbed, and they had perfected the ten powers and intrepidities (daśabalavaiśāradyasaṃpanna).3  
de’i tshe rgyal po’i khab kyi groṅ khyer chen po na› 27 smad ’tshoṅ ma’i bu mo ||28 gser mchog ’od dpal źes bya ba |29 gzugs bzaṅ źiṅ mdzes la30 blta31 na sdug32 pa | kha dog ‹bzaṅ po rgyas pa |33 mchog daṅ ldan pa (Q246b) źig ’dug ste |34   bu mo de yaṅ35 sṅon gyi dge ba’i rtsa ba’i rgyus36 |37 lus kyi mdog38 › gser gyi (L8b) kha dog lta bur mṅon par grub par gyur ciṅ |  sa’i phyogs gaṅ du39 ’greṅ ba daṅ | ’dug40 pa daṅ | ’gro ba’i ‹sa phyogs de dag kyaṅ |41 gser gyi kha dog lta bu’i ’od kyis snaṅ bar gyur te |  des gos dmar po’am | dkar› po’am |42 gaṅ dag gyon par gyur pa’i gos de dag thams cad kyaṅ |43 gser gyi44 kha dog lta bu ñid du kun tu45 snaṅ ṅo ||  ‹bu mo de yaṅ46  skye bo’i tshogs thams cad la dga’ źiṅ yid gtsugs pa daṅ |47  lta48  bas mi ṅoms śiṅ49  |50   bka’› blo bde la 51 des pa daṅ | ’jam pa daṅ | sñan pa daṅ | dga’ bar52 (P63b) smra źiṅ |53 bźin54 ’dzum pa daṅ | śin tu55 ’thun56 par ’dzin pa ‹daṅ | khro gñer med pa57 daṅ | mi rtsub pa daṅ |58 mi brlaṅ bar gyur pas |59   rgyal po’i khab kyi groṅ khyer chen po de na 60 › rgyal bu gźon nu rnams (N330a) daṅ |61 blon po’i bu gźon nu rnams daṅ | tshoṅ dpon gyi bu gźon nu rnams daṅ | khyim ‹bdag gi bu gaṅ ji62 sñed pa de dag kyaṅ |63 de la śin tu chags śiṅ64 yid (S7b) ’braṅ bar gyur te |65 lta66 bas chog67 mi śes so> ||  smad ’tshoṅ ma’i bu mo gser mchog ’od dpal de skyed68 mos tshal lam | ’bab chu’am |69 (T7b) rdziṅ bu’am | khyim mam70 | (J247b) lam po71 che’am |72 groṅ bar ram | gaṅ73 daṅ gaṅ du74 ’gro ba de daṅ de dag tu |75 skyes pa daṅ | bud med daṅ |76 khye’u daṅ | bu mo maṅ po rnams kyaṅ śin tu77 ltad mor gyur nas |78 kun ’dus te 79 (D217b) de’i phyi80 bźin ’braṅ źiṅ ’gro’o81 || 
爾時王舍大城有逸女人。(11)名曰上金光首。端正殊妙見莫不悦。色像清(12)淨威耀如華。  往古所修徳本之報。形體自然(13)紫磨金色。  所可遊居臥寐住立坐起經行。其(14)地變現亦如身像  著綵帛其服自然轉爲金(15)色。  無央數人莫不敬重。見此女者視之無厭。  (16)言辭不麁柔和美麗。顏貌光澤無有憔悴。  其(17)於王舍大城之中。國王太子大臣長者居士(18)諸子。興貪愛心。  志欲得見隨其所遊。園觀(19)河側里巷樹間。便就從之。男女大小無央數(20)人。悉追其後欲觀察之。 
爾時王(1)舍城中。有婬女。女名勝金色光明徳。  彼女宿(2)世善根因縁。形貌端正衆相具足。身眞金色(3)光明照曜。容儀媚麗世所希有。  隨所在處。或行或(6)住或坐或臥。地皆金色。光明照曜。  所著衣服(7)青黄赤白亦皆金色。  , but cf. b7-9  神慧聰敏辯(4)才無礙。音辭清妙深邃柔軟。言常含笑語無(5)麁獷。顧眄進止容豫安詳。  時王舍城一切人衆。或(8)是王子或大臣子。或長者子或豪富子。見者(9)貪染繋心愛著。情無捨離。  是金色女。或在聚(10)落或在街巷。或在市肆或在河岸。或在園林(11)所遊之處。若男若女童男童女。皆悉隨從觀(12)無厭足。 
At that time, in the great city of Rājagṛha, lived the daughter of a courtesan called Suvarṇottamaprabhāśrī4 , beautiful, charming and good-looking, she had the most abundant riches of a beautiful complexion (tena khalu samayena rājagṛhe mahānagare suvarṇottaraprabhāśrī nāma gaṇikāduhitā5 prativasaty abhirūpā prāsādikā darśanīyā paramayā śubhavarṇapuṣkalatayā samanvāgatā6 ).  By her former roots of good that girl had attained a colour of the body like the colour of gold (tasyāś ca dārikāyāḥ pūrvakuśalamūlahetunā suvarṇavarṇaḥ kāyo ’bhiniṣpannaḥ),  and whatever place she was standing, sitting or walking would be illumined by the splendour of that golden colour (yeṣu pṛthivīpradeśeṣu tiṣṭhaty api niṣaṇṇāpi gacchaty api te ’pi suvarṇavarṇāvabhāsenāvabhāsitāḥ),  and, whatever clothing she would put on, be it red or white, would shine with a golden colour (yāni vastrāṇi tayā veṣṭhitāni lohitāni vāvadātāni vā tāni ca sarvāṇi vastrāṇi suvarṇavarṇāny eva saṃdṛśyante).  That girl was the beloved and comforting friend of all people (sā ca dārikā sarvasya janakāyasya priyā viśvastamānasā), and they could not get enough of looking at her (nirīkṣamāṇo na tṛptim upayāti).7   She had such a gentle speech (suvacāḥ), her speech was tender, soft, sweet and pleasant (sūratamṛdumadhurapriyavādinī), and her face was smiling (smitamukhā), worthy of all respect (supradakṣiṇagrāhiṇī), having no aggressions (apagatabhṛkuṭikā), no harshness (aparuṣā) or roughness (akarkaśā);  and all the young princes (rājaputra), the young sons of ministers (āmātyaputra), young sons of bankers (śreṣṭhiputra), young sons of housholders (gṛhapatiputra) in the great city of Rājagṛha desired her excessively, having their minds bent on her they did not know how to see her enough.  And wherever that daughter of a courtesan Suvarṇottamaprabhāśrī went, be it to gardens, to rivers, lotus-ponds (udyānanadīpuṣkariṇī), to houses, roads, to the marketplace (gṛharathyāntarāpaṇa), men and women, boys and girls (naranārīdārakadārikāḥ) assembled and followed her (tasyāḥ pṛṣṭhato ’nubaddhāḥ) out of curiosity (kautūhalaprāptāḥ). 
de nas smad ’tshoṅ ma’i bu mo gser mchog ’od dpal de 82 tshoṅ dpon gyi bu ’jigs byin83 źes bya bas84 |85 nor gyis glas86 te |  skyed87 mos tshal gyi sar byuṅ nas 88 rta bźi daṅ ldan pa’i śiṅ rta daṅ | nor bu daṅ | mu tig daṅ | (L9a) bai ḍū rya89 daṅ | gser gyis legs par brgyan pa | gdugs daṅ |90 rgyal mtshan daṅ | ba dan bsgreṅ91 źiṅ |92 me tog daṅ |93 bdug pa daṅ |94 spos daṅ | phye ma daṅ | me tog95 phreṅ96 gis97 mdzes par byas pa98 | me tog tsam (Q247a) pa ka’i99 phreṅ100 bas skar khuṅ byas pa’i naṅ du stan101 bzaṅ po bśams pa la ’dug nas |102   ’di ltar rtse źiṅ dga’ ba’i bsam pas 103 śiṅ rta de’i mdun104 du ni105 |106 sil sñan daṅ | pheg rdob pa107 daṅ | glu dbyaṅs len pa dag gis draṅs |108 (N330b) śiṅ rta de’i phyi109 bźin du ni110 ñe bar spyad pa daṅ | yoṅs su spyad pa thogs pa thams cad rjes su ’braṅ111 (P64a) la |112 skye bo’i tshogs chen po ltad113 mo lta114 ba’i bsam pa can dag kyaṅ |115 phyi bźin ’braṅ bar gyur ciṅ |116 skyed117 mos tshal gyi118 sar doṅ ṅo || 
爾時上金光首在於(21)異日。與畏間長者子倶。市買好物而相貢上。  (22)供辦美食至遊觀園。駕駟馬車幢蓋珍寶。明(23)月之珠紫金校飾。布好座具齎持雜香思夷(24)之華。  從諸妓人至遊觀園而相娯樂。音聲唱(25)和鼓樂前導。供養之具載從其後。不可計人(26)逐而觀之。 
復於異日。有長者子名上威徳。爲欲(13)樂故多與財寶。  共相要契乘駟馬車。其車純(14)以金銀琉璃摩尼眞珠上妙衆寶。嚴飾莊校。(15)建立寶幢微妙幡蓋。寶座華鬘塗香末香。如(16)是種種和合勝香以用塗薫。以瞻蔔華而爲(17)瓔珞。莊嚴其身同載寶車。  於寶車前。種種伎(18)樂歌舞作倡。於其車後。復持種種甘美飮食(19)衣服臥具。次第隨從往詣園林。爾時大衆。若(20)男若女童男童女。皆悉隨逐左右觀看 
Then a son of a banker (śreṣṭhiputra) named Bhayadatta got hold of Suvarṇottamaprabhāśrī, the daughter of a courtesan, by means of riches.  Setting out for a garden (udyānabhūmau niryāntau) they sat down on a nice seat which had been prepared (prajñapta eva svāsane niṣaṇṇau) in a cart with four horses, decorated with jewels, pearls, cats-eye gems and gold (maṇimuktikāvaiḍūryasuvarṇasvalaṃkṛta), carrying raised parasols, flags and banners (samucchritacchattradhvajapatāka), adorned with flowers, incense, perfume, aromatic powder and garlands (puṣpadhūpagandhacūrṇamālopaśobhita), with windows adorned with campaka-flowers (campakamālāvātāyana).  And thus, with the intention of playing and having fun (ratikrīḍāśayena), before the cart people were leading it on with cymbals, drums, (rathasya purato tūryatāḍāvacarasaṃgītipravādena nīyamānaḥ), and those following it carried all kinds of things for enjoyment and pleasure (tasya rathasya pṛṣṭhataḥ sarvâpabhogaparibhogadhāry anusārī). The great crowd of people followed with thoughts set on seeing the object of their curiosity, and they thus arrived in the garden (mahājanakāyaḥ kautūhaladarśanāśayaḥ pṛṣṭhato ’nubaddha udyānabhūmim upajagāma). 
de nas ’jam dpal gźon nur gyur pa |119 naṅ du yaṅ dag ’jog120 las (S8a) laṅs te | sems can thams cad la sñiṅ rje chen po skyes nas |121 ’di sñam du sems te 122   su źig rdzu ’phrul gyi cho ’phrul lam | kun brjod123 pa’i cho ’phrul lam | rjes su bstan pa’i cho ’phrul124 gyis ’dul bar ’gyur125 ba’i sems can gaṅ |126 theg pa chen po ’di127 la (T8a) yoṅs su smin par bya sñam pa daṅ |  ’jam dpal gźon nur gyur pas |128 smad ’tshoṅ ma’i bu mo gser mchog ’od dpal 129 tshoṅ dpon gyi bu ’jigs byin daṅ 130 lhan cig tu131 śiṅ rta la źon te |132 skyed133 mos tshal gyi sar ’gro ba134 mthoṅ135 ṅo ||  mthoṅ nas kyaṅ 136 gdul137 ba’i phyir 138 de’i dbaṅ po daṅ |139 stobs140 daṅ |141 brtson ’grus kyi bye brag la rnam par bltas na142 |143 de sṅon gyi dge ba’i rtsa ba daṅ144 ldan źiṅ |145 chos kun śes par bya ba’i nus pa daṅ |146 mthu daṅ |147 skal ba148 yod par (J248a) rig nas | 149 de’i tshe ’jam (L9b) dpal gźon nur gyur pas ’di lta bu’i150 rdzu ’phrul mṅon par ’du bya ba |151 mṅon par 152 byas te153 | ji lta bu’i rdzu ’phrul mṅon par 154 byas pas |155 ’di ltar raṅ gi lus bstan ma thag tu156 |157 ñi ma daṅ |158 zla ba’i ’od kyaṅ (N331a) zil du159 rlag160 par byed na |161 sems can gźan dag gi lta 162 smos163 kyaṅ ci164 dgos pa  de lta (D218a) bur raṅ gi lus165 mṅon166 par sprul nas | gos gaṅ gi167 ’od kyis dpag168 tshad gcig tsam gyi khor yug169 snaṅ bas170 |171 snaṅ bar byed pa’i (Q247b) gos de lta bu yaṅ172 lus la gyon par kun tu173 bstan to ||174 raṅ gi lus rgyan thams cad kyis rnam par brgyan par yaṅ bstan to || [(P64b)  de nas 175 ’jam dpal (S8b) gźon nur gyur pas |176 lus la gos daṅ |177 rgyan178 thams cad kyis legs par brgyan179 nas |180 lam gaṅ nas smad ’tshoṅ ma’i bu mo gser mchog ’od dpal ’oṅ ba’i lam de’i mdun logs su bsdad do || 
文殊師利者晋名溥[首童眞]。於時從燕室出(27)常發大哀愍傷群生。  何所人者。可以勸化令(28)發大乘。以三品法興隆道慧神足變化。説法(29)變化。教授變化。導利入律。  時文殊師利。見上)金光首與畏間長者子倶侶。共載乘行詣遊(2)觀園。  知女往昔本行根源宿世有徳。  吾應化(3)之。當爲説法必令解達。文殊師利尋時變身(4)化爲少年。端正絶妙顏貌踰天。見者喜悦莫(5)不欣戴。姿容威曜蔽日月光。被服像類現於(6)人間。其所被服照四十里。自現其身如有所(7)好。  文殊師利被服嚴訖。觀察逸女所遊之路。(8)尋在彼路而於前立。 
(21)爾時文殊師利童子從禪定起。於一切衆生(22)起大悲心。而作是念。  何等衆生。於大乘中堪(23)受教化。何等衆生。應以神通而受教化。何等(24)衆生。應以過去業縁而受教化。何等衆生。應(25)聞正法而受教化。  作是念已。見金色女與長(26)者子。同載寶車欲詣園林。  見已即觀根性差(27)別。差別觀已作是念言。此女過去善業因縁(28)堪受教化。若聞我法即能信受。  爾時文殊師(29)利以神通力身放光明。映蔽日光悉不復現。(8251)何況餘光。時文殊師利所著衣服。面各光照(2)滿一由旬。令彼多衆皆悉覩見。  復以種種衆(c3)寶瓔珞天冠臂印。莊嚴其身。欲令見者心生(4)貪樂。作是事已。往詣女所當路而住。 
II. Then the princely Mañjuśrī came out of his meditative absorption, and generating great compassion for all living beings he thought (atha mañjuśrīḥ kumārbhūtaḥ pratisaṃlayanād vyutthāya sarvasatveṣu mahākaruṇām utpādya tasyābhavat):  “Who are the living beings who can be brought to maturity in this great way by means of miracles of magic, the miracle of teachings or the miracle of admonition?” (ke satvā ye etasmin mahāyāna ṛddhiprātihāryeṇa vādeśanāprātihāryeṇa vānuśāsanīprātihāryeṇa paripācayitavyā iti).  And the princely Mañjuśrī saw the daughter of a courtesan Suvarṇottamaprabhāśrī having mounted the cart with the son of a banker Bhayadatta to go to the park (mañjuśrīḥ kumārabhūtaḥ suvarṇottaraprabhāśriyaṃ gaṇikāduhitāraṃ bhayadattena śreṣṭhiputreṇa sārdhaṃ ratham ārūḍhām udyānabhūmiṃ gacchatīṃ dadarśa).  Having seen her he considered her ability, her power and vigour for being trained, and finding her as possessing the power of earlier roots of good and the ability of understanding (dṛṣṭvā ca vineyārthaṃ tasyā indriyabalavīryaviśeṣaṃ vyavalokayan tāṃ pūrvakuśalamūlājñendriyabalādhānāṃ viditvā), the princely Mañjuśrī produced such a miracle of magic, a miracle by which (atha mañjuśrīḥ kumārabhūtas tathārūpam ṛddhyabhisaṃskāram abhisaṃskaroti sma yathārūpeṇābhisaṃskāreṇābhisaṃskṛtena) he overpowered even the light of both the sun and the moon as soon as he showed himself, so what then about [the light] of other beings (kiṃ tv anyeṣāṃ satvānām)!  And having transformed himself (ātmānam abhinirmāya) in that way, he showed himself as wearing a shining garment (vastra), the lustre of which illuminated a circle a yojana across, and he showed himself as wearing all kinds of ornaments (sarvabhūṣaṇavibhūṣita).  Then the princely Mañjuśrī, wearing that garment and adorned with all those ornaments, sat down by the road where the daughter of a courtesan Suvarṇottamaprabhāśrī was coming. 
’jam dpal gźon nur gyur pas der bsdad ma thag tu181 |182 de nas tshoṅ dpon gyi bu de’i śiṅ rta yaṅ183 mog mog por gyur | smad ’tshoṅ ma’i bu mo gser mchog ’od dpal (T8b) gyi lus thams cad kyaṅ mog mog por gyur to ||  ’di lta ste 184 dper na | ’dzam bu’i185 chu bo’i gser gyi druṅ du 186 snag tsha’i187 yug bźag na |188 lam189 mer mi ’dug | lhan ner mi ’dug |190 lhaṅ ṅer mi ’dug go ||191 de bźin du ’jam dpal gźon nur gyur pa’i lus kyi192 ’od kyis reg pa na193 |194 bu mo de’i lus kyaṅ lam mer mi ’dug | lhan ner mi ’dug |195 lhaṅ ṅer mi ’dug go ||196  
適在前立。其長者子所(9)乘及上金光首車馬被服。尋則覆蔽遏不復(10)現。  光曜滅盡猶如聚墨在明珠邊。 
光照女(5)身及長者子。駟馬寶車所有光明皆悉闇蔽。  (6)猶如聚墨比於眞金無有光明 
And as soon as the princely Mañjuśrī sat down there, the cart of the banker’s son was darkened (dhyāmīkṛta), and even the whole body of the daughter of a courtesan Suvarṇottamaprabhāśrī was darkened.  Just as (tad yathā) if you put something soaked with ink (maṣī) beside gold from the Jambu river (jāmbūnadasuvarṇa), it does not shine, it is not bright, not radiant (na bhāsate na tapate na virocate), in the same way (evam eva), as the light from the body of the princely Mañjuśrī touched the body of the daughter of a courtesan Suvarṇottamaprabhāśrī did not shine, was not bright, not radiant. 
smad ’tshoṅ ma’i bu mo gser mchog ’od dpal gyis |197 ’jam dpal gźon nur gyur pa lha’i bu gźon nu198 ltar ’dug la |199 lus la rgyan gyis brgyan200 ciṅ |201 (N331b) gsal ba’i gos202 legs par gyon la | gos203 de las kyaṅ (L10a) ’od ’byuṅ bar mthoṅ ste |  mthoṅ ma thag tu de bdag gi204 lus la brñas205 pa’i ’du śes daṅ |206 dman pa’i ’du śes skyes śiṅ |207 gos de la yaṅ208 mṅon par ’dod pa daṅ |209 gzuṅ210 ba’i ’du śes skyes nas |211   de ’di sñam du sems (J248b) te | tshoṅ dpon gyi bu ’dis chog gis |212 bdag śiṅ rta ’di las babs la 213 ’di daṅ lhan cig tu dga’ ba daṅ |214 rtse ba daṅ | dga’ mgur215 spyad la |216 gos ’di yaṅ217 bslaṅ bar bya’o sñam mo |218  
上金光首(11)遊逸之女。時見文殊師利顏貌英妙。猶如天(12)子身體之明煒煒難及。肌色悦澤被服有異。(13)光曜灼灼從其身出。  肌色悦澤被服有異。(13)光曜灼灼從其身出。適見此已。則自察己不(14)以爲奇。貪其被服  心自念言。今欲捨此長者(15)之子下車棄去。當與斯人共相娯樂。又願吾(16)身得是衣服形貌光像。 
彼金色女。見(7)文殊師利衆寶莊嚴衣服清潔光明遠照。  謂(8)是天童自於己身及長者子。而生鄙惡不復(9)愛樂。於文殊身及以衣服起貪著心。  默自念(10)言。我當就彼共爲嬉戲。從心欲樂求索彼(11)衣。 
The daughter of a courtesan Suvarṇottamaprabhāśrī saw the princely Mañjuśrī sitting there, looking like a divine youth (devaputrakumāra), his body adorned with ornaments, clothed in the shining garment, and the light emanating from that garment.  And as soon she had seen him, a feeling of contempt (avamanyanāsaṃjñā) for her own body arose in her, and a feeling of inferiority (hīnasaṃjñā), and she conceived a desire for possessing (abhilaṣagrāhyasaṃjñā) that garment.  She thought: “I have had enough of this banker’s son, I will alight from this cart to amuse myself, play and be with this [man instead] (tena sārdhaṃ rame krīḍāmi paricārayāmi), then I also can ask him for that garment.” 
bu (S9a) mo des de lta bu’i sems bskyed ma thag tu |219 de nas ’jam dpal gźon nur gyur pa’i byin gyis220 brlabs221 kyis |222 rgyal po chen po rnam thos kyi bus bdag ñid mi’i223 gzugs (Q248a) su (P65a) mṅon par sprul nas |224 bu mo de225 la ’di skad ces smras so ||  bu mo khyod skyes226 bu dam pa ’di la kun tu227 chags pa’i sems ma skyed228 cig | de ci’i phyir źe na | ’di ni ’dod pa don du gñer ba ma yin pa’i phyir ro ||229   bu mos smras pa | ’di (D218b) su źig yin 230 | ’di’i231 miṅ ci | [(T9a)  rnam thos kyi bus smras pa | ’di ni byaṅ chub sems dpa’ ste | ’jam dpal gźon nur gyur pa źes bya’o ||  bu mos smras pa | byaṅ chub sems dpa’ źes bya ba de ci232 źig yin | ci de233 lha’am |234 ’on te 235 klu’am | gnod sbyin nam | dri za’am | lha ma yin nam | nam mkha’ ldiṅ ṅam | mi’am ci’am | lto ’phye236 chen po’am | brgya byin (N332a) nam | tshaṅs237 pa’am | ’jig rten skyoṅ ba’am238 | rgyal po chen po’am | byaṅ chub sems dpa’ źes bya ba de239 ci240 źig yin |  rnam thos kyi bus smras pa | bu mo byaṅ chub sems dpa’ źes bya ba de ni |241 lha yaṅ242 ma yin | klu yaṅ243 ma yin | gnod sbyin yaṅ ma yin | (L10b) dri za yaṅ244 ma yin | lha ma yin yaṅ ma yin | nam mkha’ ldiṅ yaṅ ma yin | mi’am ci yaṅ245 ma yin | lto ’phye chen po yaṅ246 ma yin | brgya byin yaṅ ma yin | tshaṅs pa yaṅ247 ma yin | ’jig rten skyoṅ248 ba yaṅ249 ma yin | rgyal po chen po yaṅ250 ma yin 251 te |  bu mo de ni252 sems can thams cad kyi bsam253 pa kun (S9b) yoṅs su rdzogs par byed pa ste | de’i phyir byaṅ chub sems dpa’ źes bya’o ||254   ’di ni bslaṅs pa255 thams cad sbyin par byed de | yoṅs su mi gtoṅ256 ba ci257 yaṅ258 med pas |259 de’i phyir byaṅ chub sems dpa’ źes bya’o || [(J249a) 
適念此已。文殊師利(17)建立威神令息意天王化作男子。謂彼女曰。  (18)且止且止。用爲發是遊逸之心。所以者何。如(19)斯人者不志色欲。  女曰何故。  息意天王報(20)言。是者名爲文殊師利菩薩也。  女又問曰。何(21)因作字正謂菩薩。爲是天子乎。爲龍鬼神犍(22)沓和迦留羅眞陀羅摩休勒。釋梵四天王耶。  (23)息意報曰。女欲知之非天龍神。亦非釋梵。  斯(24)者名曰爲菩薩矣。又能充足一切人願  見衆(25)生心有所求索。不逆人意故謂菩薩也。 
作是念時。文殊師利威神力故。毘沙門王(12)化爲人像。從空而下立於女前而語之言。  汝(13)今不應於彼人所生貪欲心。何以故。彼人清(14)淨無貪欲故。  金色女言。此是何人。  毘沙門言。(15)此是文殊師利童子菩薩。  金色女言。云何名(16)菩薩願善説之。爲是天耶。爲是夜叉。爲乾闥(17)婆阿修羅迦樓羅緊那羅摩睺羅伽爲是帝(18)釋。爲是梵天。爲是四天王天耶。  毘沙門言。非(19)天。非夜叉。非乾闥婆。非阿修羅。非迦樓羅。(20)非緊那羅。非摩睺羅伽。亦非帝釋。亦非梵天。(21)亦非四天王天。如是等輩悉非菩薩。  言菩薩(22)者。一切衆生隨所願求悉能滿足不生慳悋。(23)是名菩薩。  () 
But as soon as the girl had made that thought, the great divine king (mahārāja) Vaiśravaṇa, who had transformed himself into a man (manuṣyarūpam ātmānam abhinirmāya) with the help of the magic (adhiṣṭhāna) of the princely Mañjuśrī, told that girl:  – Girl (dārike), do not make thoughts of passion (saṃraktacitta) towards this good man (satpuruṣa)! Why? Because he never seeks pleasure (tatkāmānarthikatvāt).  The girl said: – Who is he? What is his name?  Vaiśravaṇa said: – He is a bodhisatva, and he is called the princely Mañjuśrī (mañjuśrīkumārabhūta).  The girl said: – But what then, is a bodhisatva? Is it a god, or is it a snake-god, a demon, a celstial musician, giant, divine bird, man-horse, great serpent, a king of the gods or a creator god, a world protector or a great king? What is a bodhisatva? (tad bodhisatva iti kiṃ? kiṃ tad deva āhosvin nāgo vā yakṣo vā gandharvo vāsuro vā garuḍo vā kiṃnaro vā mahorago vā śakro vā brahmā vā lokapālo vā maharājaḥ? tad bodhisatva iti kiṃ?)  Vaiśravaṇa said: – Girl, a bodhisatva is not a god, not a snake-god, not a demon, not a celstial musician, not a giant, not a divine bird, not a man-horse, not a great serpent, not a king of the gods or a creator god, not a world protector or a great king.  Girl, he is one who fulfills the wishes of all beings (sarvasatvāśayaparipūrin), that is why he is called a bodhisatva,  he is one who gives to all who beg (sarvayācakānāṃ dāyakaḥ) and does not send away anybody, that is why he is called a bodhisatva. 
de nas bu mo de ’di sñam du sems te260 | de (P65b) skad grag261 pa las na ’dis bdag la gos ’di sbyin par ’gyur ro262 sñam nas | de nas smad ’tshoṅ ma’i263 bu mo gser mchog ’od dpal |264 śiṅ rta de las babs nas |265 ’jam dpal gźon nur gyur pa la ’di skad ces smras so ||  ’jam dpal gaṅ khyod kyi sku266 la gsol ba’i na (T9b) bza’ ’di (Q248b) bdag la stsal du gsol |267 &a  de skad ces smras nas | yaṅ ’jam dpal gźon nur gyur pas |268 [(P66a)  bu mo de la ’di skad ces smras so || sriṅ mo khyod byaṅ chub tu sems bskyed269 cig daṅ | ṅas khyod la gos ’di sbyin no ||270   bu mos smras pa | ’jam dpal byaṅ chub ces (N333a) bgyi ba de gaṅ lags |  ’jam dpal gyis smras pa | sriṅ mo khyod ñid byaṅ chub yin no ||271   bu mos smras pa | ’jam (J249b) dpal (T10a) khyod kyis272 gsuṅs pa’i don de bdag gis ma ’tshal na |273 ji ltar bdag byaṅ chub lags |  &b de’i tshe tshigs su bcad pa ’di yaṅ274 smras so || 
260. P: ste  261. NPS: grags  262. L: ins. ||  263. P: om. ma’i  264. DJNPQ: om. |  265. DJNQ: om. |  266. P: ku  267. JQ: ||  268. DJNQ: om. |  269. PST: skyed  270. T: |  271. T: |  272. P: gyis  273. DJNQ: om. |  274. N: ’aṅ 
女心(26)念言。如今所聞必當施我妙好之服。即下車(27)往白言。  仁者。願以此衣而見惠施。  文殊師(28)利答曰。  大姉。若能發無上正眞道意。吾身爾(29)乃以衣相惠。  女言唯然。何謂爲道。  答曰。欲知(c1)汝則爲道。  女言。云何文殊師利。設不廣演分(2)別誼者。吾不解也。何謂我身則爲道者。  爾(3)時上金光首即説頌曰 
時勝金色女即作是念。如所説者。(24)我今乞衣必定應得。即便下車向文殊師利(25)所。到已白言。  文殊師利。願能施我所著衣裳  (26)文殊師利言。  妹汝若能發阿耨多羅三藐三(27)菩提心者。當與汝衣。  女言。文殊師利。何者名(28)爲菩提心耶。  文殊師利言。汝身即是菩提。  女(29)言。云何我身即是菩提。願重廣説令我得解。  (a1)於是女人説偈乞衣 
Then the girl thought: “According to those words he will give me this garment,” and after the daughter of a courtesan Suvarṇottamaprabhāśrī had alighted from the cart, she adressed herself to the princely Mañjuśrī:  – Mañjuśrī, please give me the garment in which your body is clothed!  Having been adressed thus the princely Mañjuśrī spoke to the girl in the following way (evam uktaś ca mañjuśrīḥ kumārabhūtas tāṃ dārikām uvāca):  – Sister, if you produce the thought of awakening, I will give you this garment (bodhicittaṃ bhagini tvam utpādayer ahaṃ cedaṃ vastraṃ te dāsyāmi).  The girl said (dārikovāca): – What then, Mañjuśrī, is ‘awakening’ (bodhir iti mañjuśrīs tat kiṃ)?  Mañjuśrī said (mañjuśrīr uvāca): – Sister, you are the awakening yourself (tvam eva bhagini bodhiḥ).  The girl said (dārikovāca): – How, Mañjuśrī, am I the awakening, I do not understand the sense of what you say (kathaṃ mañjuśry ahaṃ bodhiḥ, na tvadbhāṣitasyārthaṃ jānāmi).  Then she spoke the following verse (atha khalv imāṃ gāthām abhāṣata): 
gal te khyod (N332b) ni byaṅ chub la yaṅ źugs gyur na ||275
’jam dbyaṅs na bza’ ’di ni bdag la stsal du gsol ||276
ser sna can gyi byaṅ chub sems dpa’ mi mdzes te277 ||
dper na chab daṅ bral źiṅ278 skams279 pa’i kluṅ280 daṅ mtshuṅs281 ||282  
(4)軟首願以 衣服相施 乃知仁者
(5)志弘佛道 如天不雨 久遠之旱
(6)若貪惜者 非眞菩薩 
(2)文殊久發菩提願 今可施我身上衣
(3)若不能施非菩薩 猶如枯河而無水 
– If you have entered the awakening, Mañjughoṣa, you should give me this garment (cīvara); a stingy (matsarin) bodhisatva has no beauty, he is like a dried up river where there is no water. 
’jam dpal gyis smras pa | 
(7)爾時文殊師利。以偈頌曰 
(4)爾時文殊師利。説偈答言 
Mañjuśrī said: 
gal te bu mo khyod ni byaṅ chub źugs gyur na ||283
kho bos de284 riṅ gos ’di khyod la sbyin par bya ||285
gaṅ dag g-yo ba med par byaṅ chub sems la gnas ||
de dag ’di na286 lhar bcas ’jig rten (D219a) mchod ’os yin ||287  
283. T: |  284. P: di  285. QT: |  286. PST: ni  287. T: | 
(8)假使女能 發道意者 吾乃當以
(9)衣相惠施 若有堅心 住於道意
(10)天上世間 悉爲作禮(11)上金光首。 
(5)汝若能發菩提心 我當隨願施汝衣
(6)若有堅固菩提者 一切天人皆供養 
– If you, my girl, enter the awakening, I will give you this garment today, because even the whole world – including the gods – finds worthy of offering those who unswervingly (acalita) stay with the thought of awakening (bodhicitta). 
bu mos smras pa | 
以偈重問 
(7)爾時勝金色女。復以偈問 
The girl said: 
byaṅ chub ces bgyi288 tshig gi don ni289 gaṅ źig lags ||290
de ni gaṅ las ’thob291 ciṅ su (L11a) źig stsol292 bar bgyid ||293
tshogs rnams gaṅ dag la ni294 ṅes par bstan295 bgyis na ||296
mkhas pa ma lags ma rtogs297 rnams kyis298 rtogs par ’gyur ||299  
(12)所謂道者 爲何句誼 孰爲説者
(13)誰得道者 志趣經業 當何所習
(14)得成佛道 開化未悟 
(8)菩提有何義 菩提從誰得
(9)菩提誰能與 菩提何行成 
– So what, then, is the meaning of the word (padārtha) awakening (bodhi)? From whom is it attained? Who will grant it? In which religious groups (gaṇa) is it taught (nirdiṣṭa)? Let those not clever (akuśala), those without understanding (anadhigata) understand! 
$’jam dpal gyis smras pa | sriṅ mo (S10a) brjod pa med pa daṅ | yi ge med pa daṅ | phuṅ po daṅ | khams daṅ | skye mched dag las rnam par grol ba daṅ | stoṅ pa daṅ |300 mtshan ma dag daṅ 301 bral ba daṅ | ñon moṅs pa med pa daṅ | źi ba daṅ |302 rab tu źi ba daṅ | ñe bar źi ba ni byaṅ chub ces bya’o ||$&c303  
 
 
 
’jam dpal gyis smras pa | sriṅ mo de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas śākya thub pa źes bya ba źig304 bźugs pa de |305 ’di (Q249a) skad du 306   ’di307 ltar lus mñam pa ñid kyis byaṅ chub mñam pa ñid do || byaṅ chub mñam pa ñid kyis lus mñam pa ñid do 308 źes chos ston te |309   sriṅ mo de’i phyir ṅas khyod la ’di skad du |310 khyod ñid byaṅ chub bo źes smras so ||  sriṅ mo ’di ji sñam du sems | khyod kyi lus ’di la phuṅ po daṅ |311 khams daṅ | skye mched mṅon par grub pa yod dam |  de nas bu mos312 des bstan pa ’di thos nas |313 de sṅon gyi dge ba’i rtsa ba’i rgyu (L11b) ’thun314 pas |315 chos la snaṅ ba skyes par gyur te | des snaṅ ba thob nas 316 ’jam dpal gźon nur gyur pa la ’di skad ces smras so ||  ’jam (S10b) dpal de ni de ltar317 lags te | bdag gi318 lus ’di la phuṅ po daṅ | khams daṅ | skye mched dag mṅon par grub 319 lags so || 
(15)文殊師利答曰。大姉。欲知有如來至眞等正(16)覺。名釋迦文。今現在説法。  演身平等等奉行(17)道。    於姉心中所念云何。豈不從己而生陰種(18)諸入事乎。  女聞此言。蒙宿徳本所積善行。逮(19)法光明尋即啓言。  如是如是誠如所云。因吾(20)我身致陰種諸入耳。 
(10)爾時文殊師利。語金色女言。於今現在有佛。(11)號釋迦牟尼多他阿伽度阿羅訶三藐三佛(12)陀。彼佛所説。  身及菩提皆悉平等。    於意云何。(13)汝身有五陰十二入十八界不。  是女過去善(14)根因縁聞此語已。即得法光。得法光已白文(15)殊言。  如是如是。我今此身有五陰十二入十(16)八界。 
III. Mañjuśrī said: – Sister, this is the religious teaching of the present true being worthy of offerings, the perfectly awakened one named Śākyamuni (iyaṃ bhagini tasya śākyamuner nāma sthitasya tathāgatasyārhataḥ samyaksaṃbuddhasya dharmadeśanā):  “As the body partakes in universal sameness, awakening also partakes in universal sameness; as awakening partakes in universal sameness, the body also partakes in universal sameness” (kāyasamatayā bodhisamatā, bodhisamatayā kāyasamatā),  that is why I tell you, sister: “You are the awakening yourself (tvam eva bodhir iti)”.  But what is your opinion, sister, this body of yours, is it made up of parts of the personality, of spheres and fields of perception (tat kiṃ manyase bhaginy ayaṃ tvatkāyaḥ skandhadhātvāyatanābhinirvṛtto bhavati)?  As the girl had heard this teaching the light of religion was born in her (dharmālokajātā) as the outcome of earlier roots of good (pūrvakuśalamūlaniṣyanda), and having attained that light, she told Mañjuśrī:  – That is the way it is, Mañjuśrī, this body of mine is made up of parts of the personality, of spheres and fields of perception (evam etan mañjuśrīr ayaṃ matkāyaḥ skandhadhātvāyatanābhinirvṛtto bhavati). 
’jam dpal gyis smras pa | sriṅ mo ’di ji sñam du sems | gzugs la sems pa’am | rnam par śes pa yod dam | [(D219b)  bu mos320 (N333b) smras pa | ’jam dpal (P66b) de ni ma mchis321 so ||322   ’jam dpal gyis smras pa | sriṅ mo byaṅ chub kyaṅ mi sems śiṅ |323 rnam par śes pa med do324 |  sriṅ mo de’i phyir gzugs mñam pa ñid kyis byaṅ chub mñam pa ñid do ||325 byaṅ chub mñam pa ñid kyis gzugs mñam pa ñid de |  sriṅ mo de’i phyir ṅas khyod la ’di skad du |326 khyod ñid byaṅ chub bo źes smras so || 
姉意云何。色有所念有(21)所知乎。  女答不也。  文殊師利報曰。姉亦當知。(22)道無所念無所分別。  以是之故。色則平等道(23)亦平等。  吾故説此汝則爲道。 
文殊師利言。於汝意云何。色可覺可知(17)不。  女言。不也。不可覺不可知。  文殊師利言。(18)菩提亦如是。不可覺不可知。  如是色平等故。(19)菩提亦平等。  是故我説汝身即是菩提 
Mañjuśrī said: – But, sister, what is your opinion, is there mental activity or consciousness in form (tat kiṃ manyase bhagini rūpe cetanā vā vijñānaṃ vā bhavati)?  The girl said: – Not at all, Mañjuśrī (no hīdaṃ mañjuśrīḥ).  Mañjuśrī said: – Also the awakening, sister, is without mental activity (acetanā?) and without consciousness (nirvijñāna?).  Thus, sister, as form partakes in universal sameness, awakening also partakes in universal sameness; as awakening partakes in universal sameness, form also partakes in universal sameness” (rūpasamatayā bodhisamatā, bodhisamatayā rūpasamatā);  sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo ’di ji sñam (T10b) du sems | tshor ba daṅ |327 ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa la sems pa328 ’am |329 rnam par śes pa yod dam |330   bu mos smras pa | ’jam dpal de ni ma mchis so ||  ’jam dpal gyis smras pa | sriṅ mo byaṅ chub kyaṅ mi sems śiṅ |331 rnam par śes pa mi sems so332 |333   sriṅ mo de’i phyir rnam (J250a) par śes pa mñam pa ñid kyis334 335 byaṅ chub mñam pa ñid do ||  byaṅ chub 336 mñam pa ñid kyis |337 rnam par śes pa mñam pa ñid de338 |339 sriṅ mo de’i phyir |340 ṅas khyod la ’di skad du khyod ñid byaṅ chub bo341 źes (Q249b) smras so || 
姉意云何。痛想(24)行識。爲有所念有所別乎。  女答不也。  文殊師(25)利報曰。道亦無念亦無所分別。  痛想行識則(26)亦平等道亦平等。  故説此言汝則爲道。 
(20)文殊師利言。於汝意云何受想行識可覺可(21)知不。  女言。不也。不可覺不可知。  文殊師利(22)言。菩提亦如是。不可覺知。  如是受想行識平(23)等故。菩提亦平等。  是故我説汝身即是菩提。 
But sister, what is your opinion, is there mental activity or consciousness in feelings, perception, conditioning forces and in consciousness (tat kiṃ manyase bhagini vedanāyāṃ ca saṃjñāyāṃ ca saṃskāre ca vijñāne ca cetanā vā vijñānaṃ vā bhavati)?  The girl said: – Not at all, Mañjuśrī (no hīdaṃ mañjuśrīḥ).  Mañjuśrī said: – Also the awakening, sister, is without mental activity (acetanā?) and without consciousness (nirvijñāna?).  Thus, sister, as consciousness partakes in universal sameness, awakening also partakes in universal sameness; as awakening partakes in universal sameness, consciousness also partakes in universal sameness (vijñānasamatayā bodhisamatā, bodhisamatayā vijñānasamatā);  sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ gzugs naṅ ṅam |342 phyi rol lam |343 gñi ga344 med par ram |345 gzugs ’di sṅon po’am | ser po’am | dmar po’am |346 dkar po’am | le brgan347 nam | śel daṅ |348 dṅul gyi kha (L12a) dog gam | yul na gnas pa’am | phyogs na (S11a) gnas pa źes bstan par nus sam |  bu mos smras pa | ’jam dpal de ni ma lags so ||349   ’jam dpal gyis (N334a) smras pa | sriṅ mo byaṅ chub kyaṅ naṅ ṅam 350 phyi rol lam | gñi ga351 med par ram | byaṅ chub de sṅon po’am | ser po’am |352 dmar po’am |353 dkar po’am | le brgan354 nam | śel daṅ |355 dṅul gyi kha dog gam | yul na gnas (P67a) pa’am | phyogs na gnas pa źes bstan par mi nus te |  sriṅ mo de’i phyir |356 gzugs mñam pa ñid kyis357 byaṅ chub mñam pa ñid do ||358 byaṅ chub mñam pa ñid kyis gzugs mñam pa ñid de |  sriṅ mo de’i phyir |359 ṅas khyod la ’di skad du |360 khyod ñid byaṅ chub bo źes smras so || 
姉意(27)云何。豈可見色處内若外及中間耶。豈青赤(28)黄白黒紫紅。爲在某處某方面乎。  女答不也。  (29)文殊師利報曰。道亦無見無内無外。亦無中(a1)間紫紅之貌。亦無某處方面之土。  色已平等(2)道則平等。  故説此言汝則爲道。 
(24)文殊師利言。於汝意云何。此色可説在此在(25)彼在内在外在中間不。可説青黄赤白頗梨(26)雜色不。  女言不也。  文殊師利言。菩提亦如是(27)不可得説。  如是色平等故菩提亦平等。  是故(28)我説汝身即是菩提 
[Then follows the same argument connected to a list of abhidharma-concepts as found in most mahāyānasūtras: Form (rupa) is not something within (adhyātma), nor something on the outside (bahirdhā), nor neither (nobhaya), it is not possible to demonstrate the existence of forms in any place (viṣaya) or any direction (diś) as having a colour etc.; this is also the case with bodhi, and the two are thus identical. The same goes for the four remaining skandhas, and, quote, “Sister, that is why I tell you: “You are the awakening yourself“.”]         
sriṅ mo de bźin du tshor (T11a) ba daṅ |361 ’du śes daṅ |362 ’du byed rnams daṅ |363 rnam par śes pa 364 naṅ ṅam |365 phyi rol lam | gñi ga366 med par ram |367 rnam par śes pa ’di sṅon po’am | ser po’am |368 dmar po’am |369 dkar po’am |370 le brgan371 nam | śel daṅ |372 dṅul gyi kha dog (D220a) gam |373 yul na gnas pa’am |374 phyogs na gnas pa źes bstan par nus sam |375   bu mos smras pa |376 ’jam dpal de ni ma lags so ||  ’jam dpal gyis smras pa | sriṅ mo byaṅ chub kyaṅ naṅ ṅam | phyi rol lam | gñi ga377 med par ram | byaṅ chub de sṅon po’am | ser po’am | dmar po’am | dkar po’am |378 le brgan379 nam | śel daṅ |380 dṅul gyi kha dog gam | (J250b) yul na gnas pa’am | phyogs na gnas pa źes bstan (N334b) par mi nus te |  sriṅ (S11b) mo de’i phyir |381 rnam par śes pa mñam pa ñid kyis382 |383 byaṅ chub mñam pa ñid do |384 byaṅ chub mñam pa ñid kyis |385 rnam par śes pa (L12b) mñam pa ñid de386 |387   sriṅ mo de’i phyir |388 ṅas khyod la ’di skad du |389 khyod ñid byaṅ chub bo źes smras so || [(Q250a) 
姉意云何。痛(3)想行識。豈可見處内外中間。五色之貌某方(4)面乎。  女答不也。  文殊師利報曰。道亦如是。不(5)處内外中間五色。無彼無此亦無方面也。  痛(6)想行識則亦平等道亦平等。  故説此言汝則爲(7)道。 
(29)文殊師利言。受想行識可説在此在彼在内(b1)在外在中間不。可説青黄赤白頗梨雜色不。  (2)女言。不也。如色不可説。乃至受想行識亦不(3)可説。  文殊師利言。菩提亦如是不可説。  如是(4)受想行識平等故菩提平等。  是故我説汝身(5)即是菩提 
         
sriṅ mo gźan yaṅ phuṅ po lṅa ni sgyu ma lta bu ste | yod pa ma yin pa |390 phyin ci log391 392 las skyes śiṅ |393 yod pa ma yin pa394 |395 phyin 396 ci log gis (P67b) tha sñad btags397 pa’o ||398 sriṅ mo byaṅ chub kyaṅ sgyu ma lta bu ste |399 yod pa ma yin pa |400 phyin ci log gis tha sñad btags401 pa ste |  sriṅ mo de’i402 phyir |403 sgyu404 ma mñam pa ñid kyis |405 phuṅ po mñam pa ñid do || phuṅ po mñam pa ñid kyis406 |407 sgyu408 ma mñam pa ñid do409 || sgyu ma mñam pa ñid kyis |410 byaṅ chub mñam pa ñid do |411 | byaṅ chub mñam pa ñid kyis |412 (T11b) sgyu ma mñam pa ñid de |413   sriṅ mo de’i phyir |414 ṅas khyod la ’di skad du khyod ñid byaṅ chub bo źes smras so || 
五陰若幻。虚僞顛倒因從斯生。道亦如幻(8)假音聲耳。  幻爲平等五陰平等。幻已平等道(9)亦平等。  故説此言汝則爲道。 
(6)復次五陰如幻體性不實。顛倒故生。菩提亦(7)如幻體性不實。以顛倒故。世俗説生如是。  幻(8)平等故五陰平等。幻平等故菩提平等。  是故(9)我説汝身即是菩提 
Further, sister, the five parts of the personality are like a magical creation, they originate from nothing, from misunderstanding, nothing but an unexistent and misleading conventional expression (punar aparaṃ bhagini pañcaskandhā māyopamā asadviparyāsotpannā asadviparyāsavyavahārāḥ); and also the awakening is like a magical creation, nothing but an unexistent and misleading conventional expression (bodhir api bhagini māyopamāsadviparyāsavyavahārā).  Thus, sister, as a magical creation partakes in universal sameness, the parts of personality partakes in universal sameness; as the parts of personality partakes in universal sameness, a magical creation partakes in universal sameness (māyāsamatayā skandhasamatā, skandhasamatayā māyāsamatā); as a magical creation partakes in universal sameness, awakening partakes in universal sameness; as awakening partakes in universal sameness, a magical creation partakes in universal sameness (māyāsamatayā bodhisamatā, bodhisamatayā māyāsamatā);  sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ phuṅ po lṅa ni 415 rmi416 lam lta bu ste | śin tu mṅon par ma grub pa’o || sriṅ mo byaṅ chub kyaṅ rmi lam gyi raṅ bźin yin pas |417 śin tu418 mṅon par ma grub pa ste | sriṅ mo de’i phyir |419 rmi lam mñam pa ñid kyis |420 phuṅ po mñam pa ñid do ||421 phuṅ po mñam pa ñid kyis |422 rmi lam mñam423 pa ñid do ||424 rmi lam mñam pa ñid kyis |425 byaṅ chub mñam pa ñid do || byaṅ chub mñam pa ñid kyis |426 rmi lam mñam pa ñid de | sriṅ mo de’i phyir |427 (N335a) ṅas khyod la ’di skad du |428 khyod ñid byaṅ chub bo źes smras so || 
五陰如夢無有(10)本末。道亦如夢本無處所。夢以平等道亦平(11)等。故説此言汝則爲道。 
(10)復次五陰如夢體性不生。菩提亦如是體性(11)不生如是夢平等故五陰平等。夢平等故菩(12)提平等。是故我説汝身即是菩提 
[Same conclusion (tvam eva bodhir iti) on the basis of the following arguments concerned with some of the other similes for demonstrating the irreality of the skandhas: The parts of the personality (skandha) are like a dream (svapnopama), not at all brought into being (atyantānabhinirvṛtta), awakening is also not brought into being as having the same nature as a dream (svapnasvabhāva); the skandhas are like mirage (marīcyupama) arisen through bewildered action (bhrāntakarma) (as when lost in the desert?), and awakening also has the essence of a mirage (marīcisvabhāva) since beyond the maturation (vipāka) of action; the skandhas are like a reflection in a mirror (pratibimbopama), not disappearing (acyuta) (as long as the image mirrored is there?), thus also bodhi, which has the essence of a reflection (pratibimbasvabhāva). (Tib. p. 530-66, Dh p. 818a9-17, Na p. 826b10-20)] 
sriṅ mo gźan yaṅ phuṅ po lṅa ni smig rgyu429 lta bu ste | ’khrul430 pa’i las kyis431 bskyed pa’o ||432 sriṅ mo byaṅ chub kyaṅ (S12a) smig rgyu’i433 raṅ bźin te |434 las kyi rnam par smin pa med pa’o || sriṅ mo de’i phyir |435 smig rgyu436 mñam pa ñid kyis437 |438 phuṅ po mñam pa ñid do || phuṅ po mñam pa (D220b) ñid kyis439 |440 smig rgyu441 mñam pa ñid do || (L13a) smig rgyu442 mñam pa ñid kyis |443 byaṅ chub mñam pa ñid do || byaṅ chub mñam pa ñid kyis |444 (J251a) smig rgyu445 mñam pa ñid de | sriṅ mo de’i phyir |446 ṅas khyod la (P68a) ’di skad du447 448 khyod ñid byaṅ chub bo źes smras so || 
429. P: sgyu  430. P: ’phrul  431. P: gyis  432. T: |  433. P: sgyu’i  434. J: ||  435. DJNPQS: om. |  436. P: sgyu  437. L: kyi  438. DJNPQS: om. |  439. T: om. kyis  440. DJNPQS: om. |  441. P: sgyu  442. P: sgyu  443. DJNPQS: om. |  444. DJNPQST: om. |  445. P: sgyu  446. DJNPQS: om. |  447. P: om. du  448. Q: ins. | 
計於五陰猶如野馬。(12)迷惑之業從虚僞興。道如野馬自然之數。亦(13)無有造亦無報應。是故野馬五陰平等。野馬(14)已等道亦平等。故説此言汝則爲道。 
(13)復次五陰如陽炎以業縁故生。菩提亦如陽(14)焔無業無報。如是陽炎平等故五陰平等。陽(15)炎平等故菩提平等。是故我説汝身即是菩(16)提 
 
sriṅ mo gźan yaṅ phuṅ po lṅa449 ni gzugs brñan lta bu ste |450 ’pho ba med pa’o || sriṅ mo byaṅ chub kyaṅ451 |452 gzugs brñan453 gyi raṅ bźin te |454 ’pho ba med pa’o ||455 sriṅ mo de’i phyir |456 gzugs (Q250b) brñan mñam pa ñid kyis |457 phuṅ po 458 mñam pa ñid do ||459 phuṅ po mñam pa ñid kyis |460 gzugs brñan mñam pa ñid do || gzugs brñan mñam pa ñid kyis |461 byaṅ chub mñam pa ñid do || byaṅ chub mñam (T11a*) pa ñid kyis |462 gzugs brñan mñam pa ñid de463 |464 sriṅ mo de’i phyir |465 ṅas khyod la ’di skad du khyod ñid byaṅ chub bo źes smras so || 
五陰鏡(15)像像無所有。道如鏡像亦無所有。以是鏡像(16)五陰平等。鏡像平等道亦平等。故説此言汝則(17)爲道。 
(17)復次五陰如鏡中像。體性空無不去不來。菩(18)提亦如是無去無來。如是鏡像平等故五陰(19)平等。鏡像平等故菩提平等。是故我説汝身(20)即是菩提 
 
sriṅ mo gźan yaṅ phuṅ po lṅa ni miṅ466 tsam ste | miṅ467 de yaṅ468 g-yo ba med pa’o || sriṅ mo byaṅ chub kyaṅ miṅ tsam ste |469 miṅ470 de yaṅ471 g-yo ba med pa’o ||  sriṅ mo de’i phyir472 g-yo (N335b) ba med pa mñam pa ñid kyis473 phuṅ po mñam pa ñid do || phuṅ po mñam pa ñid kyis 474 g-yo ba med pa475 mñam pa ñid do || g-yo ba med pa mñam pa ñid kyis |476 byaṅ chub mñam pa ñid do || byaṅ chub mñam pa ñid kyis g-yo ba med pa mñam pa ñid de |477   sriṅ mo de’i phyir |478 ṅas khyod la ’di skad du khyod ñid byaṅ chub bo479 źes smras so || 
五陰假名而爲行耳。道亦假名而爲道(18)耳。  五陰平等道亦平等。  故説此言汝則是道。 
(21)復次五陰但是假名  菩提亦如是但是假名。(22)如是五陰平等故菩提平等。  是故我説汝身(23)即是菩提 
Further, sister, the parts of personality (skandha) are only a word (nāmamātra), and that word is neutral (aniñja); and sister, the awakening (bodhi) is also a word (nāmamātra), and that word is neutral (aniñja).  Thus, sister, as the neutral partakes in universal sameness, the parts of personality partakes in universal sameness; as the parts of personality partakes in universal sameness, the neutral partakes in universal sameness (aniñjasamatayā skandhasamatā, skandhasamatayā aniñjasamatā); as the neutral partakes in universal sameness, awakening partakes in universal sameness; as awakening partakes in universal sameness, the neutral partakes in universal sameness (aniñjasamatayā bodhisamatā, bodhisamatayā aniñjasamatā);  sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ phuṅ po rnams la byed pa po med de |480 ma byas (S12b) pa’i don ni byaṅ chub bo || phuṅ po rnams la ṅo bo ñid med de |481 ṅo bo ñid med pa’i don ni byaṅ chub bo ||482 phuṅ po rnams la ’byuṅ483 ba med de |484 ma byuṅ ba’i don ni byaṅ chub bo || phuṅ po rnams la rtag485 pa ñid med de |486 mi rtag pa’i don ni byaṅ chub bo || phuṅ po rnams la (L13b) bde ba ñid med de |487 sdug bsṅal ba’i don ni byaṅ chub bo ||488 phuṅ po rnams (P68b) la489 sdug pa med de490 | 491 mi sdug pa’i don ni byaṅ chub bo ||492 phuṅ po rnams la bdag med de |493 bdag med pa’i don ni byaṅ chub bo ||  sriṅ mo gźan yaṅ phuṅ po rnams la mṅon par grub (J251b) pa med de | mṅon par ma494 grub pa’i don ni byaṅ chub bo || phuṅ po rnams ni dben pa ste | dben pa’i don ni byaṅ chub bo || phuṅ po rnams la gzuṅ495 ba med de | gzuṅ496 ba med pa’i don ni byaṅ chub bo || (D221a) phuṅ po rnams la gźi497 med de |498 gźi499 med pa’i don ni byaṅ chub bo ||500 (T11b*) phuṅ po rnams la ’oṅ ba daṅ ’gro ba med de |501 ’oṅ ba daṅ ’gro ba med (N336a) pa’i don ni byaṅ chub bo || phuṅ po rnams ni da ltar byuṅ ba la mi (Q251a) gnas pa ste | da ltar byuṅ ba la mi gnas pa’i don ni byaṅ chub bo ||  sriṅ mo gźan yaṅ phuṅ po rnams ni |502 ’phags pa rnams503 kyi504 tha sñad yin pas505 |506 byaṅ chub kyaṅ ’phags pa rnams kyi tha sñad do || phuṅ po rnams ni tha sñad med pa’i raṅ bźin can507 te |508 byaṅ chub kyaṅ tha sñad med pa’o || phuṅ po lṅa’i raṅ bźin gaṅ yin pa de ni |509 de bźin gśegs pas thugs su chud pa’i chos thams cad kyi raṅ bźin te | de ni byaṅ chub ces bya’o || sriṅ mo de ltar na phuṅ po lṅa’i raṅ bźin ni byaṅ chub kyi raṅ bźin no 510 || byaṅ chub kyi raṅ bźin ni chos thams cad kyi511 raṅ bźin te | sriṅ mo (S13a) phuṅ po lṅa’i raṅ bźin gaṅ yin pa daṅ | byaṅ chub kyi raṅ bźin gaṅ yin pa de ni |512 sems can thams cad kyi raṅ bźin yin te | sriṅ mo de’i phyir ṅas khyod la ’di skad du |513 khyod ñid byaṅ chub bo źes smras so || 
(19)文殊師利謂言。更聽。五陰無造道亦無造。(20)陰無自然道無自然。陰無所有道無所生。五(21)陰無常道曉無常。五陰無安道解苦義。五陰(22)空無道曉了空。五陰無我。了無我義則爲道(23)矣。  諸陰寂然了澹泊者。則爲道也。諸陰無(24)受。無所受義則爲道矣。諸陰無住亦無所著。(25)無住無著則爲道矣。諸陰無來亦無有往。無(26)來無往則爲道矣。  有五陰者計於聖法。爲假(27)音聲言曰賢聖。而於道法言爲友矣。其所言(28)辭而無言辭。五陰悉無本皆清淨。如來如是(29)悉了本淨得成正覺。故名曰道。是故五陰本(818b1)淨道亦本淨。道以清淨諸法本淨。如今大姉(2)諸陰本淨。諸佛世尊道亦本淨。一切本淨亦(3)復自然。衆生五陰本淨亦然。故説此言汝則(4)爲道。 
(24)復次五陰無有作者。離作者義。是菩提五陰(25)無體性離體性義。是菩提五陰不生離生義。(26)是菩提五陰無常離常義。是菩提五陰無樂(27)離樂義。是菩提五陰無清淨離清淨義。是菩(28)提五陰無我離我義。  是菩提五陰不清淨離(29)清淨義。是菩提五陰無取離取義。是菩提五(826c1)陰無家離家義。是菩提五陰無去來無去來(2)義。  是菩提五陰聖人法論。菩提亦聖人法(3)論。如是論非論法五陰體性。如來一切(4)覺故。是名菩提。如是五陰體性即是菩提體(5)性。菩提體性即是一切諸佛體性。如汝身中。(6)五陰體性即是一切諸佛體性。諸佛體性即(7)是一切衆生五陰體性。是故我説汝身即是(8)菩提 
Further, sister, among the parts of personality there is no acting subject, and the meaning of being unmade is awakening (punar aparaṃ bhagini na skandheṣu kārakaḥ, akṛtakārthas tu bodhiḥ); among the parts of personality there is no proper nature and the meaning of being without a proper nature is awakening (na skandheṣu svabhāvaḥ, niḥsvabhāvārthas tu bodhiḥ); among the parts of personality there is no origination, and the meaning of being non-originated is awakening (na skandheṣūtpādaḥ, anutpannārthas tu bodhiḥ), among the parts of personality there is no permanence, and the meaning of being without permanence is awakening (na skandheṣu nityatā, anityārthas tu bodhiḥ); among the parts of personality there is no happiness, and the meaning of suffering is awakening (na skandheṣu sukham, duḥkhārthas tu bodhiḥ); among the parts of personality there is nothing pure, and the meaning of impurity is awakening (na skandheṣu śubham, aśubhārthas tu bodhiḥ); among the parts of personality there is no self, and the meaning of selflessness is awakening (na skandheṣv ātmā, anātmārthas tu bodhiḥ).  Further, sister, among the parts of personality there is no development, and the meaning of being being beyond development is awakening (punar aparaṃ, bhagini, na skandheṣv abhinirvṛttiḥ, anabhinirvṛttārthas tu bodhiḥ); the parts of personality are something apart, and the meaning of being something apart is awakening (skandhā viviktāḥ, viviktārthas tu bodhiḥ); among the parts of personality there is nothing to grasp, and the meaning of being beyond grasping is awakening (na skandheṣa grāhyaḥ, agrāhyārthas tu bodhiḥ); (Na 826c) among the parts of personality there is no support, and the meaning of being without support is awakening (na skandheṣv āśrayaḥ, anāśrayārthas tu bodhiḥ); among the parts of personality there is no going or coming, and the meaning of being beyond coming and going is awakening (na skandheṣv āgamanirgamau, anāgamanirgamārthas tu bodhiḥ); among the parts of personality there is nothing remaining in the present, and the meaning of not remaining in the present is awakening (na skandheṣu pratyutpannasthitiḥ, apratyutpannasthityarthas tu bodhiḥ).  Further, sister, the parts of the personality (skandha) are only a holy conventional expression (āryavyavahāra), and also the awakening (bodhi) is a holy conventional expression (āryavyavahāra); the parts of personality are essentially beyond conventional expressions, and the awakening is beyond conventional expressions (skandhā vyavahārasvabhāvāḥ, bodhir apy avyavahārā); what is the essential nature of the five parts of personality, that is the essential nature of the all the moments of existence penetrated by the True Being, and that is awakening (yatsvabhāvāś ca pañcaskandhās tatsvabhāvāḥ sarvatathāgatādhigatadharmāḥ sā bodhir iti). In this way, sister, the essential nature of the parts of the personality (Dh 818b) is the essential nature of awakening, (evam eva bhagini skandhasvabhāvo bodhisvabhāvaḥ), and the essential nature of awakening is the essential nature of all moments of existence (bodhisvabhāvaḥ sarvadharmasvabhāvaḥ), sister, what is the essential nature of the five parts of personality, what is the essential nature of awakening, that is the essential nature of all beings (yatsvabhāvaḥ pañcaskandhā yatsvabhāvā ca bodhis tatsvabhāvāḥ sarvasatvāḥ), and, sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ phuṅ po rtogs pa gaṅ yin pa de ñid byaṅ (P69a) chub yin te | phuṅ po ma gtogs514 par 515 (L14a) rtogs pa516 yaṅ517 med la | byaṅ chub ma518 gtogs par yaṅ rtogs pa med pas 519 de ltar rtogs pa gaṅ yin pa 520 de byaṅ chub ces bya ste521 |522 sriṅ mo de’i phyir 523 ṅas khyod la ’di skad du khyod ñid byaṅ chub bo źes smras so || sriṅ mo rnam524 graṅs525 ’dis khyod kyis526 ’di ltar rig par bya (N336b) ste | ji ltar sems can thams cad byaṅ chub tu gtogs pa ltar |527 de gtogs pa med par bstan pa ni byaṅ chub ste | sriṅ mo de’i phyir ṅas khyod la ’di skad du khyod ñid byaṅ chub bo źes smras so || 
已了五陰則便解道爲諸佛道。又諸佛(5)者不離五陰乃成佛道。道不離陰覺了五陰。(6)乃號爲佛。是故大姉。當作此觀。一切衆生皆(7)處在道。道亦處在一切衆生。道無縁辭。故(8)説此言汝則爲道。 
(9)復次覺五陰者。名覺菩提。何以故。非離五陰(10)佛得菩提。非離菩提佛覺五陰。此方便知。一(11)切衆生悉同菩提。菩提亦同一切衆生。是故(12)我説汝身即是菩提 
Further, sister, what is understanding the parts of the personality, that, certainly, is awakening (punar aparaṃ bhagini yaḥ skandhāvabodhaḥ saiva bodhiḥ), there is no [real] understanding not including the parts of the personality, there is no [real] understanding not including the awakening (na skandhāparyāpanno ’vabodho na ca bodhyaparyāpanno ’vabodhaḥ), thus what is understanding is awakening (evam eva yo ’vabodhaḥ sā bodhiḥ); sister, that is why I tell you: "You are the awakening yourself (tvam eva bodhir iti)". Sister, you should know things according to this teaching (paryāya): As all beings are included in the awakening (sarvasattvā bodhiparyāpannāḥ), that teaching not included anywhere (aparyāpannopadeśa) is the awakening (bodhi), sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ khyod kyi528 lus ’di la |529 (T12a) sa’i (J252a) khams daṅ | chu’i khams daṅ | me’i khams daṅ | rluṅ gi khams daṅ | khams bźi po 530 dag mṅon par grub pa de la |531 sriṅ mo532 sa’i khams ni 533 bdag ma yin | sems can ma yin |534 srog ma yin535 | skyes bu ma yin | gaṅ zag ma yin no || byaṅ chub kyaṅ bdag ma yin | sems can ma yin | srog ma yin | skyes bu ma yin | gaṅ zag ma yin no || de bźin du chu’i khams daṅ | me’i khams daṅ | rluṅ (Q251b) gi khams kyaṅ bdag ma yin | (D221b) sems can ma yin | (S13b) srog ma yin | skyes bu ma yin | gaṅ zag ma yin no ||536 byaṅ chub kyaṅ bdag ma yin | sems can ma yin | srog ma yin | skyes bu ma yin | gaṅ zag ma yin no || śin tu nam537 mkha’ daṅ mtshuṅs pa’i phyir |538 sa’i khams daṅ |539 byaṅ chub mñam mo ||540 śin tu med pa’i541 phyir chu’i khams daṅ |542 byaṅ chub mñam mo || śin tu mi g-yo ba’i phyir 543 me’i khams daṅ (P69b) byaṅ chub mñam mo || śin tu bstan du med pa’i phyir |544 rluṅ gi khams daṅ byaṅ chub mñam mo || (L14b) sriṅ mo sa’i khams gaṅ yin pa’i khams de ni |545 de bźin gśegs (N337a) pas mkhyen te | mṅon par rdzogs par thugs su chud do || sriṅ mo chu’i khams gaṅ yin pa’i khams de ni |546 de bźin gśegs pas mkhyen te | mṅon par rdzogs par thugs su chud do || sriṅ mo me’i khams gaṅ yin pa’i khams de ni |547 de bźin gśegs pas mkhyen te | mṅon par rdzogs par thugs su chud do || sriṅ mo rluṅ gi khams gaṅ yin pa’i khams de ni |548 de bźin gśegs pas mkhyen te | mṅon par rdzogs par thugs su (T12b) chud do ||549 sriṅ mo sa’i khams rtogs550 pa ni byaṅ chub bo || sriṅ mo de bźin du chu’i khams daṅ | me’i khams daṅ | rluṅ gi khams rtogs551 pa ni 552 byaṅ chub ste553 | sriṅ mo de’i phyir ṅas khyod la ’di skad du khyod ñid byaṅ chub bo źes smras so || sriṅ mo sa’i khams kyis chu’i khams yaṅ (J252b) dag par mi śes so || chu’i khams kyis me’i khams yaṅ dag par mi śes so || me’i khams kyis rluṅ gi khams yaṅ dag par mi śes so || sriṅ mo de ltar na khams kyi554 miṅ yoṅs su śes pa gaṅ yin pa de ni byaṅ chub ces bya ste | sriṅ mo de’i phyir |555 ṅas khyod la ’di skad du khyod ñid byaṅ chub bo źes smras (S14a) so || 
彼從吾我而生四種。何謂(9)四種。地水火風也。其地種者。無我無人無壽(10)無命。等於地種道則平等。本無所受故謂平(11)等。水種亦等道亦究竟本末自然。火種平等(12)道爲究竟本末無瑕。風種平等道之本末而(13)無所見。大姉欲知如地種者。則以此種如來(14)成道。水火風種如來種者。亦復如是。以此得(15)道曉了地種水火風種則成爲佛。故説此誼(16)汝則爲道。地水火風諸種無想。於此四大能(17)無思想。故曰爲道。以是之故説汝是道 
(13)復次四大法生。所謂地界水界火界風界。而(14)此地界非我。非衆生。非壽命。非晡沙。非富伽(15)羅。地界平等是菩提過去無取故。水界平等(16)是菩提。體性不生故。火界平等是菩提。體性(17)不可覺故。風界平等是菩提。體性不可見故。(18)地界體性如來覺故得菩提。如是水界火界(19)風界如來覺故得菩提。覺地性者是名菩提。(20)如是能覺水火風等是名菩提。是故我説汝(21)身即是菩提。復次地界不知水。水界不知火。(22)火界不知風。如是諸界無名不可説者是名(23)菩提。是故我説汝身即是菩提 
Further, sister, in this body of yours the four elements are produced (abhinirvṛtta), namely, the element of earth (pṛthivīdhātu), the element of water (abdhātu), the element of fire (tejodhātu) and the element of wind (vāyudhātu), and sister, the element of earth is not the self, not the being itself, not then life-principle, not the spirit, not the reincarnating individual (pṛthivīdhātus tu nātmā na satvo na jīvo na puruṣo na pudgalaḥ), and also the awakening is not the self, not the being itself, not then life-principle, not the spirit, not the reincarnating individual (bodhir api nātmā na satvo na jīvo na puruṣo na pudgalaḥ). Thus also the element of water, the element of fire and the element of wind are not the self, not the being itself, not then life-principle, not the spirit, not the reincarnating individual (evam abdhātus tejodhātur vāyudhātur nātmā na satvo na jīvo na puruṣo na pudgalaḥ), and also the awakening is not the self, not the being itself, not then life-principle, not the spirit, not the reincarnating individual (bodhir api nātmā na satvo na jīvo na puruṣo na pudgalaḥ). The element of earth and the awakening are the same because of their absolute sameness to empty space (pṛthivīdhātur bodhiś ca samā atyantākāśasamatvāt); the element of water and the awakening are the same because of their absolute non-existence (abdhātur bodhiś ca samā atyantābhāvatvāt); the element of fire and the awakening are the same because of their absolute neutrality (tejodhātur bodhiś ca samā atyantāniñjyatvāt); the element of wind and the awakening are the same because of being absolutely beyond demonstration (vāyudhātur bodhiś ca samā atyantānidarśanatvāt). What is the element of earth, sister, that element is known and understood by The True Being (yo pṛthivīdhātur bhagini so dhātus tathāgatena jñāto ’bhisamāgataḥ); what is the element of water, sister, that element is known and understood by The True Being (yo ’bdhātur bhagini so dhātus tathāgatena jñāto ’bhisamāgataḥ); what is the element of fire, sister, that element is known and understood by The True Being (yas tejodhātur bhagini so dhātus tathāgatena jñāto ’bhisamāgataḥ); what is the element of wind, sister, that element is known and understood by The True Being (yo vāyudhātur bhagini so dhātus tathāgatena jñāto ’bhisamāgataḥ); and sister, understanding the element of earth is awakening (pṛthivīdhātvavabodho bodhiḥ), thus, sister, understanding the element of water, the element of fire and the element of wind is awakening (evaṃ bhaginy abdhātutejodhātuvāyudhātvavabodho bodhiḥ); sister, that is why I tell you: "You are the awakening yourself (tvam eva bodhir iti)". Sister, the element of earth does not know the element of water (pṛthivīhātur bhagini nābdhātuṃ saṃjānāti); the element of water does not know the element of fire (abdhātur na tejodhātuṃ saṃjānāti); the element of fire does not know the element of wind (tejodhātur na vāyudhātuṃ saṃjānāti); in that way, sister, thorough knowledge of the word element is called awakening (tathā bhagini yā dhātunām aparijñā sā bodhir iti); sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ gaṅ khyod kyi lus ’di la mig556 mṅon par grub557 pa daṅ | de bźin du rna ba daṅ | sna558 daṅ | lce daṅ | lus daṅ | yid mṅon par grub pa de la |559 sriṅ mo mig ni (Q252a) stoṅ (N337b) pa ste | mig stoṅ pa ñid kyi raṅ bźin ni byaṅ (P70a) chub bo || rna ba ni stoṅ pa ste | rna ba stoṅ pa ñid kyi raṅ bźin ni byaṅ chub bo || sna ni stoṅ pa ste | sna stoṅ pa ñid kyi raṅ bźin ni byaṅ chub bo || lce ni stoṅ pa (L15a) ste | lce560 stoṅ pa ñid kyi raṅ bźin ni byaṅ chub bo ||561 lus ni stoṅ pa ste | (D222a) lus stoṅ pa ñid kyi raṅ bźin ni byaṅ chub bo || yid ni stoṅ pa ste | yid stoṅ pa ñid kyi raṅ bźin ni byaṅ chub bo || sriṅ mo de’i phyir ṅas khyod la ’di skad du khyod ñid byaṅ chub bo 562 źes smras so ||563  
556. L: mi  557. P: gyur  558. P: sna’  559. DJNQ: om. |  560. T: om. stoṅ pa ste | lce  561. T: |  562. T: ins. |  563. T: | 
(18)彼因吾我便則有眼。耳鼻口身意亦復如是。(19)其眼則空了眼自然。分別空者則爲道矣。耳(20)鼻口身意亦復如是。意則爲空。解自然空則(21)爲道矣。 
復次汝身眼法生不。如是耳鼻舌身意生不。(25)妹此中眼空眼空體性即是菩提。如是耳鼻(26)舌身意空。意空體性即是菩提 
Further, sister, in this body of yours the eye (cakṣus) is produced (abhinirvṛtta), and in the same way, the ear (śrotra), nose (ghrāṇa), body (kāya), tongue (jihvā) and mind (manas) are produced (abhinirvṛtta); but sister, the eye is empty (cakṣur bhagini śūnyam), and the essential nature of the eye, being emptiness, is awakening (cakṣuḥśūnyatāsvabhāvo bodhiḥ); [same for the remaining senses, with the conclusion “You are the awakening yourself”]. 
IIIo-p :: sriṅ mo gźan564 yaṅ mig stoṅ pa ñid gaṅ yin pa de ni |565 gzugs su ’dogs par mi byed de566 |567 gzugs stoṅ pa’i gzugs568 kyi ṅo bo ñid ni byaṅ chub bo || rna ba daṅ |569 sna daṅ | lce daṅ | lus daṅ | yid stoṅ pa ñid gaṅ yin pa de ni chos (T13a) su ’dogs par mi byed de | chos stoṅ570 pa’i chos kyi ṅo bo ñid ni byaṅ chub ste | sriṅ mo de’i phyir |571 ṅas khyod la ’di skad du khyod ñid byaṅ chub bo źes smras so || sriṅ mo mig ni gzugs mi len te | byaṅ chub kyaṅ gzugs mi len to || rna ba ni sgra mi len te | byaṅ chub kyaṅ sgra mi len to || sna572 ni dri mi len te | byaṅ chub kyaṅ dri mi len to ||573 lce ni ro mi len te |574 byaṅ chub kyaṅ ro mi len to || lus ni reg bya mi len te |575 byaṅ chub kyaṅ reg bya mi len to ||576 yid ni chos mi len te | byaṅ chub (J253a) kyaṅ577 chos mi len to || sriṅ mo de ci’i phyir źe na | mig (S14b) gzugs (N338a) daṅ bral ba ni |578 byaṅ chub bo || yid chos daṅ bral ba’i bar du yaṅ579 |580 byaṅ chub yin pa’i phyir ro || sriṅ mo de ltar na mig gi581 rnam par śes pa’i khams gaṅ yin pa (P70b) de ni |582 gzugs kyi khams daṅ 583 mtshams584 sbyor ba med de |585 mig gi rnam par śes pa’i khams daṅ |586 gzugs kyi khams587 su bral ba ni byaṅ chub bo || rna ba’i rnam par śes pa’i khams gaṅ yin pa de ni588 |589 sgra’i khams daṅ mtshams590 sbyor ba (L15b) med de | rna ba’i rnam par śes pa’i khams daṅ |591 sgra’i khams su bral592 ba ni byaṅ chub bo || sna’i rnam par śes pa’i khams gaṅ yin pa de ni |593 dri’i khams daṅ 594 mtshams (Q252b) sbyor ba med de | sna’i595 rnam par śes pa’i khams daṅ |596 dri’i khams su bral ba ni byaṅ chub bo || lce’i rnam par śes pa’i khams gaṅ yin pa de ni |597 ro’i khams daṅ mtshams sbyor ba med de | lce’i rnam par śes pa’i khams daṅ |598 ro’i khams599 su bral ba ni byaṅ chub bo || lus kyi rnam par śes pa’i khams (T13b) gaṅ yin pa de ni |600 reg bya’i khams daṅ 601 mtshams sbyor ba med de | lus kyi rnam par śes pa’i khams daṅ |602 reg bya’i603 khams su bral ba ni byaṅ chub bo || yid kyi rnam par śes pa’i khams gaṅ yin pa (D222b) de ni |604 chos kyi khams daṅ 605 mtshams sbyor ba med de | yid kyi rnam par śes pa’i khams daṅ |606 chos kyi khams su bral ba ni byaṅ chub ste |607 sriṅ mo de’i phyir ṅas khyod la ’di (N338b) skad du |608 khyod ñid byaṅ chub bo źes smras so || sriṅ mo de ltar na byaṅ chub daṅ |609 mig gi rnam par śes pa’i khams de ni gñis su med de |610 gñis su (S15a) dbyer med do ||611 byaṅ chub daṅ |612 gzugs kyi khams de ni gñis su med de |613 gñis su dbyer med do || byaṅ chub daṅ |614 mig rnam par śes pa’i khams de ni |615 gñis616 (P71a) su med de 617 gñis su dbyer med do || byaṅ chub daṅ |618 yid kyi khams kyi bar 619 de ni 620 gñis su med de621 gñis su dbyer med do || byaṅ chub daṅ 622 chos kyi khams de ni |623 gñis su med de gñis (J253b) su dbyer med do || byaṅ chub daṅ 624 yid kyi rnam par śes pa’i khams de ni gñis su med de |625 gñis su dbyer med do ||626 sriṅ mo de’i phyir ṅas khyod la ’di skad (L16a) du khyod ñid byaṅ chub bo źes smras so || 
眼以空者不知求色。色自然空則爲(22)道矣。耳鼻口身意亦復如是。意以空者則不(23)識求。諸法無著。法自然空則爲道矣。眼不(24)受色。道亦如是。眼無有色。六情亦爾悉無所(25)受。又計道者則無心法。如是大姉。其眼識界。(26)彼於色界則無所住。眼識色界道無所住。耳(27)之識界。鼻之識界。口之識界。身之識界。意之(28)識界。不住法界道亦不住。心法識界道無所(29)受。猶是之故。道與眼識界無有二。耳鼻口(818c1)身意識界。道與意識無有二界。故説此言汝(2)則爲道 
(27)復次若眼體性空色不可説。色空體性即是(28)菩提。如是耳鼻舌身意體性空。一切法不可(29)説法空體性即是菩提。復次眼不取色菩提(827a1)亦如眼不取色。如是耳鼻舌身意不取聲香(2)味觸法。菩提亦如是不取一切法。如是眼識(3)界色界中不住。眼識色界菩提中亦不住。耳(4)識界鼻識界舌識界身識界意識界法界中不(5)住。如是意識法界菩提中不住。眼識界菩提(6)界無二無別。乃至意識界菩提界無二無別。(7)是故我説汝身即是菩提 
Further, sister, the emptiness of the eye does not communicate [constructed concepts of] form (punar aparaṃ bhagini yā cakṣuḥśūnyatā na sā rūpaṃ prajñāpayati), and the essential nature of empty form is awakening (śūnyasya rūpasya svabhāvo bodhiḥ); [same for the remaining senses, with the conclusion "You are the awakening yourself"]. Sister, thus the eye does not grasp form, as also the awakening does not grasp form (na tu cakṣū rūpaṃ gṛhṇāti na bodhir api rūpaṃ gṛhṇāti); [same for the remaining senses]. And what, sister, is the reason for this (tad bhagini kasya hetoḥ)? The eye not connected to a form is awakening, and, similarly with the other senses, the mind not connected to a moment of existence is awakening (cakṣū rūpāpagataṃ bodhir yāvan mano dharmāpagataṃ bodhiḥ). Thus, sister, the sphere of eye-consciousness is something not connected to the sphere of form, and the sphere of eye-consciousness not connected to a form is awakening (evaṃ bhagini yaś cakṣurvijñānadhātuḥ so rūpadhātvapratisandhikaḥ, cakṣurvijñānadhātū rūpadhātvapagato bodhiḥ). [Same for the remaining senses, with the conclusion "You are the awakening yourself"]. Thus, sister, the awakening and sphere of eye-consciousness are beyond duality and not distinguishable as two entities (evaṃ bhagini bodhiś cakṣurvijñānadhātuś ca te ’dvayā dvayāprabhedāḥ), the awakening and sphere of form are beyond duality and not distinguishable as two entities (bodhiḥ rūpadhātuś ca te ’dvayā dvayāprabhedāḥ); as the awakening and sphere of mind are beyond duality and not distinguishable as two entities (yāvad bodhir manodhātuś ca te ’dvayā dvayāprabhedāḥ), the awakening and sphere of moments of existrence are beyond duality and not distinguishable as two entities (bodhir dharmadhātuś ca te ’dvayā dvayāprabhedāḥ); the awakening and sphere of mind-consciousness are beyond duality and not distinguishable as two entities (bodhir manovijñānadhātuś ca te ’dvayā dvayāprabhedāḥ); sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ mig 627 rtogs628 pa ni byaṅ chub bo || de bźin du rna ba daṅ | sna daṅ | lce daṅ | lus daṅ |629 yid 630 rtogs pa ni byaṅ chub bo || mig gi raṅ bźin ni stoṅ pa ste | raṅ bźin stoṅ pa de ni byaṅ chub bo || de bźin du rna ba daṅ | sna daṅ |631 lce daṅ | lus daṅ |632 yid kyi raṅ bźin ni stoṅ pa ste | raṅ bźin stoṅ pa de ni byaṅ chub bo ||  sriṅ mo mig gi raṅ bźin ni ma chags 633 mi sdaṅ 634 ma rmoṅs635 pa ste | ’dod chags daṅ |636 źe sdaṅ daṅ |637 gti mug daṅ 638 bral ba ni byaṅ chub bo |639 rna ba (Q253a) daṅ | (T14a) sna daṅ |640 lce daṅ | lus daṅ |641 yid kyi raṅ bźin ni ma chags pa642 643 mi sdaṅ ba644 645 ma rmoṅs646 pa ste | ’dod (N339a) chags daṅ |647 źe sdaṅ daṅ | gti mug daṅ 648 bral ba ni byaṅ chub bo ||  sriṅ mo mig ni bdag po med pa |649 bdag gi med pa |650 yoṅs su ’dzin pa med pa ste |651 byaṅ chub kyaṅ bdag po med pa | bdag gi med pa |652 yoṅs su ’dzin pa med pa’o || de bźin du rna (S15b) ba daṅ | sna daṅ |653 lce daṅ | lus daṅ |654 yid kyaṅ bdag po med pa | bdag gi med pa | yoṅs su ’dzin pa med pa ste | byaṅ chub kyaṅ bdag po (P71b) med pa |655 bdag gi med pa | yoṅs su ’dzin pa med656 pa’o ||  sriṅ mo mig ni skyes pa’i chos daṅ 657 mtshuṅs par ldan pa yaṅ658 ma yin |659 bud med kyi chos daṅ mtshuṅs par ldan pa yaṅ660 ma (D223a) yin no || sriṅ mo byaṅ chub kyaṅ skyes pa’i chos daṅ mtshuṅs par ldan pa yaṅ661 ma yin | bud med kyi chos daṅ mtshuṅs par ldan pa yaṅ662 ma yin no || sriṅ mo de bźin du rna ba daṅ |663 sna daṅ | lce daṅ | lus daṅ | yid kyaṅ skyes pa’i chos daṅ mtshuṅs par664 ldan pa yaṅ665 ma yin |666 bud med kyi chos daṅ mtshuṅs par ldan pa667 yaṅ668 ma yin no || (L16b) sriṅ mo byaṅ chub kyaṅ skyes pa’i chos daṅ mtshuṅs par669 ldan pa yaṅ670 ma yin | bud med kyi chos daṅ mtshuṅs par ldan pa yaṅ671 ma yin (J254a) no || sriṅ mo 672 mig ni 673 skyes pa yaṅ674 ma yin | bud med kyaṅ ma yin no ||675 sriṅ mo byaṅ chub kyaṅ skyes pa yaṅ676 ma yin | bud med kyaṅ ma yin677 no || sriṅ (N339b) mo yid kyi bar du yaṅ678 skyes pa yaṅ679 ma yin |680 bud med kyaṅ ma yin no ||681 sriṅ mo byaṅ chub kyaṅ skyes pa yaṅ682 ma yin | bud med kyaṅ ma yin no ||683 sriṅ mo de684 ltar mig gi de bźin ñid ni685 de bźin gśegs pas thugs su chud de |686 de bźin (T14b) ñid rtogs pa ni byaṅ chub bo || yid kyi de bźin ñid kyi bar du yaṅ687 de bźin gśegs pas thugs su chud de | de bźin ñid rtogs pa ni byaṅ chub bo || sriṅ mo de’i phyir ṅas khyod la ’di skad du khyod ñid byaṅ chub bo źes smras so || [(S16a) 
(3)復次大姉。分別了眼則爲道矣。眼本空淨。若(4)能解了自然空者則爲道矣。耳鼻口身意亦(5)復如是。本自然空。覺了分別本淨自然空者(6)則爲道矣。  眼自然空。則無所染亦無結恨。不(7)見侵欺除婬怒癡。則爲道矣。耳鼻口身意亦(8)復如是。意則自然。其自然者則無所染亦無(9)結恨。不見侵欺除婬怒癡。則爲道矣。  眼則無(10)主則無吾我亦無所受。道亦無主則無吾我亦(11)無所受。耳鼻口身意亦復如是。則無有主亦(12)無吾我亦無所受。道亦無主則無吾我亦無(13)所受。  又計眼者。無男子法無女人法。已解了(14)道。無男女法。無男無女則爲道矣。耳鼻口身(15)意。亦無男法亦無女法。道亦如是無男無女。(16)如來覺了眼色無本。了無本者則爲道矣。耳(17)鼻口身意亦復如是。如來覺了意則無本。覺(18)了如是則爲道矣。故説此言汝則爲道。 
(8)復次覺眼者是名菩提。如是覺耳鼻舌身意(9)者是名菩提。眼體性空。能覺如是體性空者(10)即是菩提。耳鼻舌身意體性空。能覺知者即(11)是菩提。  復次眼體性不貪不瞋不癡。離貪瞋(12)癡即是菩提。如是耳鼻舌身意體性不貪不(13)瞋不癡。離貪瞋癡即是菩提。  眼無主者無取(14)者。菩提亦無主者無取者。如是耳鼻舌身意(15)亦無主者無取者。菩提亦無主者無取者。  眼(16)中無男法女法亦非男非女。如是菩提中無(17)男法女法亦非男非女。耳鼻舌身意中無男(18)法女法。耳鼻舌身意亦非男非女。如是菩提(19)中無男法女法。菩提亦非男非女。復次眼色(20)如如來。覺此如故名爲菩提。如是意法如如(21)來。覺此如故名爲菩提。是故我説汝身即是(22)菩提 
Further, sister, understanding the eye is awakening, and, similarly, understanding hearing, smelling, tasting, body and mind is awakening (punar aparaṃ bhagini cakṣuravabodho bodhir evaṃ śrotraghrāṇajihvākāyamano’vabodho bodhiḥ); the essential nature of the eye is empty, and this empty essential nature is awakening, and, similarly, the essential nature of hearing, smelling, tasting, body and mind is empty, and this empty essential nature is awakening (cakṣuḥsvabhāvaḥ śūnyaḥ sa śūnyasvabhāvo bodhir evaṃ śrotraghrāṇajihvākāyamanaḥsvabhāvaḥ śūnyaḥ sa śūnyasvabhāvo bodhiḥ).  Sister, the essential nature of the eye is beyond desire, aversion and bewilderment, and what is without desire, aversion and bewilderment is awakening (cakṣuḥsvabhāvo bhaginy araktādviṣṭāmūḍhaḥ, rāgadveṣamohāpagatā tu bodhiḥ); the essential nature of the hearing, smelling, tasting, body and mind is beyond desire, aversion and bewilderment, and what is without desire, aversion and bewilderment is awakening (śrotraghrāṇajihvākāyamanaḥsvabhāvo ’raktādviṣṭāmūḍhaḥ, rāgadveṣamohāpagatā tu bodhiḥ).  Sister, the eye is without owner, owned or the act of owning, the awakening is also owner, owned or tha act of owning (cakṣur bhaginy asvāmikam amamam aparigrahakam, bodhir api asvāmikāmamāparigrahikā); [same for the other senses].  Sister, the eye is not connected to the condition of being a man, it is not connected to the condition of a being a woman (cakṣur bhagini na puruṣadharmasamprayuktaṃ nāpi strīdharmasamprayuktam); and, sister, awakening is not connected to the condition of being a man, it is not connected to the condition of a being a woman (bodhir bhagini na puruṣadharmasamprayuktaṃ nāpi strīdharmasamprayuktam). [Same for the other senses.] Sister, the eye is not a man, it is not a woman (cakṣur bhagini na puruṣo nāpi strī), and, sister, awakening is not a man, it is not a woman (bodhir bhagini na puruṣo nāpi strī); as, sister, the mind is not a man, it is not a woman (mano bhagini na puruṣo nāpi strī), and, sister, awakening is not a man, it is not a woman (bodhir bhagini na puruṣo nāpi strī). Sister, thus the Real Being understands the reality of the eye, and this understanding is awakening (tathā bhagini cakṣustathatā tathāgatenādhigatā, tathatāvabodhas tu bodhiḥ), as the Real Being understands the reality of the mind, and this understanding is awakening (yāvan manastathatā tathāgatenādhigatā, tathatāvabodhas tu bodhiḥ). Sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ khyod kyi lus ’di ni bdag ma yin | sems can ma yin | (Q253b) srog ma yin | skyes bu ma yin | gaṅ zag ma yin | śed las skyes pa (P72a) ma yin 688 | śed bu689 ma yin | byed pa po ma yin | tshor ba po ma yin | śes pa po ma yin | mthoṅ ba po ma yin | ñan pa po ma yin | snom690 pa po ma yin | za ba po ma yin | reg pa po ma yin | rnam par śes pa po ma yin no |691 sriṅ mo byaṅ chub kyaṅ bdag ma yin |692 sems can ma yin | srog ma yin | gso ba693 ma yin | gaṅ zag ma yin | bdag694 gi ma yin | yoṅs su ’dzin pa ma yin | byas pa ma yin |695 tshor ba ma yin | gzugs ma yin | sgra ma yin | dri ma yin | ro ma yin | reg 696 ma yin |697 rnam par rig698 pa ma yin te | sriṅ mo de lta bas na chos thams cad mñam pa (L17a) ñid ni byaṅ chub (N340a) ces bya’o ||699   sriṅ mo gaṅ yaṅ khyod kyi lus ni g-yo ba med pa | byed pa med pa | (D223b) rtag700 pa med pa ste | rtsva daṅ |701 śiṅ daṅ | śiṅ ljon702 pa daṅ | rtsig703 pa’i tshogs rnams daṅ |704 khyad par med ciṅ |705 tha dad du dbyer med do ||706 sriṅ mo gaṅ yaṅ naṅ gi sa’i khams daṅ |707 phyi rol gyi sa’i khams ni708 gñis su med ciṅ |709 710 gñis su dbyer med de |711 ’di ltar mtshan ñid med par mtshan ñid gcig par |712 de bźin gśegs pas (J254b) śes rab daṅ |713 ye śes kyis714 mṅon par rdzogs par715 thugs su chud de | sriṅ mo de’i phyir ṅas khyod la (T15a) ’di skad du khyod ñid byaṅ chub bo 716 źes smras so || 
復次(19)大姉。其己身者則無吾我。無我無人無壽無(20)命無形無意無作無受無見無聞無取無放無(21)得無知。道亦無我無人無壽無命無男無女(22)無身無造亦無所見。亦復無有色聲香味細(23)滑之識。制一切法乃爲道耳。  今姉身者。愚朴(24)無智身爲現在。猶如草木牆壁瓦石。其内地(25)種及外地種。如來則以聖達之慧。了是地種(26)逮致正覺。故説此言汝則爲道。 
(23)復次汝身無我。無衆生。無壽命。無晡沙。無富(24)伽羅。無人。無摩那摩。無作者。無受者。無見(25)者。無聞者。無嗅者。無味者。無觸者。無知者。(26)彼菩提亦無我。無衆生。無壽命。無晡沙。無富(27)伽羅。無人。無摩那摩。無作者。無受者。無見(28)者。無聞者。無嗅者。無味者。無觸者。無知者。(29)是故説一切法不可知即是菩提  (827b1)復次此身無知無覺無作。猶如草木石壁。若(2)内地界若外地界名地體性。此地界性。如來(3)般若智力覺已。是故我説汝身即是菩提 
Further, sister, this body of yours is not a self, not an animated being, not a life-principle, not a spirit, not a personality, not a human, not a man, not a creator, not a subject of feeling, knowing, hearing, smelling, tasting, touching, not a subject of consciousness (punar aparaṃ bhagini tvatkāyo ’yaṃ nātmā na satvo na jīvo na puruṣo na pudgalo na manujo na mānavo na kārako na vedako na jñātā na draṣṭā na śrotā na ghrātā na bhoktā na spraṣṭā na vijñātā); sister, also awakening is not a self, not an animated being, not a life-principle, not a spirit, not a personality, not a human, not a man, not a creator, not a subject of feeling, knowing, hearing, smelling, tasting, touching, not a subject of consciousness (nāpi bodhir ātmā na satvo na jīvo na puruṣo na pudgalo na manujo na mānavo na kārako na vedako na jñātā na draṣṭā na śrotā na ghrātā na bhoktā na spraṣṭā na vijñātā). Thus, sister, the universal sameness of all moments of existence is awakening (evaṃ bhagini sarvadharmasamatā bodhiḥ).  Sister, this body of yours is neutral, without an acting subject and impermanent, it is not distinct and different from grass, wood, trees and building material of stone (yo bhagini tvatkāyo ’niñjyo ’kārako ’nityaḥ, tṛṇakāṣṭavṛkṣabhittigaṇāviśiṣṭāprabhinnaḥ). And, sister, the inner element of earth and the outer element of earth are not two and not distinguishable as two entities (yo bhaginy adhyātmapṛthivīdhātur bāhyapṛthivīdhātuś cādvayau dvayāprabhedau), and as such they have the one characteristic of being without characteristics (evam alakṣaṇāv ekalakṣaṇau) when understood by the Tathāgata through his insight and knowledge (prajñājñāna). Sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ (S16b) sems daṅ yid daṅ | rnam par śes pa’i rnam par rig pa gaṅ gis 717 sems pa718 daṅ | rnam par śes pa’i sems daṅ |719 yid daṅ 720 rnam par śes pa’i rnam par rig pa de ni |721 skra722 la gnas pa (P72b) ma yin | spu la gnas pa ma yin | śa mdog723 la gnas pa ma yin | lpags724 pa la gnas pa ma yin | śa la gnas pa ma yin | khrag la gnas pa ma yin | rus pa la gnas pa ma yin | chu ba725 la gnas pa ma yin | rkaṅ 726 la gnas pa ma yin | naṅ la727 gnas pa ma yin | phyi rol la728 gnas pa ma yin | gñi ga729 med pa la gnas pa ma yin | mig la gnas pa ma yin | rna ba la gnas pa (Q254a) ma yin | sna la gnas (N340b) pa ma yin | lce la gnas pa ma yin | lus la gnas pa ma yin | yid la gnas pa ma yin te | gnas pa ma yin | mi gnas pa ma yin | rgyun chad (L17b) pa ma yin | yul na gnas pa ma yin | phyogs na gnas pa ma yin | gzugs med pa |730 bstan du med pa | rnam par rig pa med pa | gzuṅ731 ba med pa | ’dre732 ba med pa | gźi med pa | dag pa |733 gtsaṅ734 ba | ’od gsal ba ste735 | sems daṅ 736 yid kyi rnam par rig pa de ni |737 kun nas ñon moṅs pa med pa | rnam par byaṅ ba med pa ste | de ni raṅ bźin gyis rnam par dag ciṅ |738 ’od gsal la |739 lus med pa’i phyir |740 kun nas ñon moṅs pa med ciṅ |741 rnam par byaṅ ba742 med do ||743  
復次大姉。其(27)心意識諸思想念。心使意者而有此法。無去(28)無來身無所至。教無所到。亦無津流亦無筋(29)脈。亦無骨節髮毛。亦不住腦亦不住髓。亦不(819a1)住内。亦不住外。亦不住1中亦無内外。眼亦不(2)住。耳鼻口身意亦復不住。亦無所住亦非不(3)住。亦不建立亦不離立。亦無處所。亦無土地。(4)亦無方面。無色無見無授無受。無使無教無(5)餘無著。清淨鮮潔則爲顯耀。其心意識亦無(6)欲著亦無淨者。無有塵倚本際清淨。以是之(7)故。亦無欲著無有淨者。則爲顯耀便無有(8)身。以是之故。亦無欲著無有淨者。 
(4)復次妹如汝心意和合思量分別。而此心意(5)思量分別無覺無知。不在皮膚。不在筋血。不(6)在骨髓。不在髮毛。不在指爪。不在内外。不在(7)眼耳鼻舌身意。非住非不住。不定住非不定(8)住。非此住非彼住。非色不可見不可捉。無障(9)礙無分別。不可執不和合。非家離家。清淨最(10)清淨。光明照曜彼心意思量分別。不與煩惱(11)和合亦非清淨。何以故。體性淨故不與煩惱(12)和合。不和合故清淨光明。又彼光明無身。無(13)身故不與煩惱和合亦非清淨。 
Further, sister, the experience in thoughts, mind and consciousness by which exist intention, the thoughts of consciousness and the experince in thought and consciousness, does not abide in the hair, not in the hair on the body, not in the cuticle, not in the skin, not in the flesh, not in the blood, not in the bones, not in the sinews, not in the marrow, not inside, not outside, not in neither of them, not in the eye, not in the ear, not in the nose, not in the tongue, not in the bod, not in the mind, does not abide, does not not abide, it is not discontinuity, does not abide in an area, not in any direction (punar aparaṃ bhagini yayā cittamanovijñānavijñaptyā cetanā vijñānacittam manovijñānavijñaptiḥ sā na keśe tiṣṭhati, na rome tiṣṭhati, na chavau tiṣṭhati, na tvaci tiṣṭhati, na māṃse tiṣṭhati, na rudhire tiṣṭhati, na asthau tiṣṭhati, na naharau(?Mvy) tiṣṭhati, na majjāyāṃ tiṣṭhati, nādhyātme tiṣṭhati, na bāhye tiṣṭhati, na nobhaye tiṣṭhati, na cakṣuṣi tiṣṭhati, na śrotre tiṣṭhati, na ghrāṇe tiṣṭhati, na jihvāyāṃ tiṣṭhati, na kāye tiṣṭhati, na manasi tiṣṭhati, na na tiṣṭhati, nāvacchedaḥ, na gocare tiṣṭhati, na deśe tiṣṭhati), it is without form, not possible to demonstrate, beyond experience, ungraspable, unmixed, without basis, pure, clean and brilliant (arūpiny anirdeśyāvijñaptir agrahyā niḥsaṃsargānāśrayā śuddhā śuciḥ prabhāsvarā); that experience in thoughts and mind is beyond the impurity of vices and also beyond purity (sā cittamanovijñaptir asaṃkliṣṭānavadātā), it is since it is without body in being essentially pure and brilliant that it beyond the impurity of vices and also beyond purity (sā svabhāvena viśuddhaprabhāsvare ’śarīratvād asaṃkliṣṭānavadātā). 
sriṅ mo de ltar na phuṅ po daṅ |744 khams daṅ |745 skye mched kyi raṅ bźin ni byaṅ chub bo ||746 byaṅ chub kyi raṅ bźin yaṅ phuṅ po daṅ |747 khams daṅ | (S17a) skye mched rnams (T15b) so || sriṅ mo khyod kyi lus ’di la phuṅ po daṅ | khams daṅ |748 skye mched gaṅ dag mṅon par grub pa de dag ni |749 byaṅ chub ste | byaṅ chub gźan (D224a) ma yin no || de ci’i phyir źe na | byaṅ chub (P73a) ni phuṅ po daṅ |750 khams daṅ |751 skye mched rnams las gźan ma yin te | de dag ñid byaṅ chub yin pas |752 chos thams cad mñam pa ñid du rtogs pas753 ni754 |755 byaṅ chub yin pa’i phyir ro || (J255a) sriṅ mo de’i phyir ṅas khyod756 la ’di skad du khyod ñid byaṅ chub bo757 (N341a) źes smras so ||758  
如是大姉。(9)陰種諸入自然爲道。道亦自然曉了分別陰(10)種諸入。設於己身能除陰種諸入事者。則爲(11)道矣。所以者何。道無憂慼無所危害。心了此(12)者即便是道。覺了諸法一切平等。則爲道矣。 
如是陰界入(14)體性即是菩提。菩提體性即是陰界入。是故(15)汝身陰界入性是名菩提。何以故。非離彼故(16)名爲菩提。離陰界入事中菩提不可得。覺陰(17)界入即是菩提。是故我説一切法平等覺此(18)名菩提 
Thus, sister, the essential nature of the parts of the personality, the spheres and the fields of perception is the awakening, and the essential nature of awakening is the parts of the personality, the spheres and the fields of perception (evaṃ bhagini skandhadhātvāyatanasvabhāvas tu bodhiḥ, bodhisvabhāvo ’pi skandhadhātvāyatanāni). And, sister, the parts of the personality, the spheres and the fields of perception as developed in your body is the awakening, the awakening is nothing else (asmin bhagini tvatkāye yāni skandhadhātvāyatanāny abhinirvṛttāni sā bodhir, nānyā bodhiḥ). Why? Awakening is nothing else than the parts of the personality, the spheres and the fields of perception, these, indeed, are awakening – since understanding the sameness of all moments of existence is awakening (tat kasya hetor, bodhir na skandhadhātvāyatanabhyo ’nyā, tāny eva bodhiḥ, sarvadharmasamatāvabodhas tu bodhiḥ). Sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
’jam dpal gźon nur gyur pas bstan pa ’di bśad pa na |759 nam760 mkha’i dkyil na gnas pa’i lha’i bu lṅa ’bum gyis |761 bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed762 do ||763 gaṅ dag smad ’tshoṅ ma’i bu mo gser mchog ’od dpal gyi764 phyi bźin ’braṅ ba’i skyes pa daṅ |765 bud med daṅ |766 khye’u daṅ |767 bu mo rnams las srog chags768 ñis brgyas kyaṅ (L18a) bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do ||769 lha daṅ mi drug cu ni chos rnams la chos kyi mig rdul med ciṅ 770 dri ma daṅ bral771 ba rnam par dag go ||772  
(13)文殊師利於遊觀園説此語時。虚空中五百(14)天子。皆發無上正眞道意。男女大小隨逐上(15)金光首者。於彼衆中有二百人。發大道意。六(16)十天與人。遠塵離垢諸法眼淨。 
(19)爾時文殊師利童子説此法已。時虚空中五(20)百諸天發阿耨多羅三藐三菩提心。復有隨(21)從勝金色光明徳女。若男若女童男童女二(22)百人。發阿耨多羅三藐三菩提心。六十天人(23)於諸法中得法眼淨。 
As the princely Mañjuśrī had taught this teaching, five hundred sons of gods in the firmament produced the thought of the incomparable perfect awakening; among the men, women, boys and girls in the entourage of Suvarṇottamaprabhāśrī two hundred beings produced the thought of the incomparable perfect awakening; and sixty gods and men attained the stainless, impeccable and pure sight of religion. 
smad ’tshoṅ ma’i bu mo gser mchog ’od dpal yaṅ tshim773 źiṅ mgu774 la (Q254b) yid775 raṅs te 776 rab tu dga’ nas |777 dga’ ba daṅ 778 yid bde ba skyes te |779 yan lag lṅas phyag ’tshal nas | ’jam dpal gźon nur gyur pa’i rkaṅ pa gñis la780 gtugs te | saṅs rgyas daṅ |781 chos daṅ | dge ’dun la skyabs su soṅ nas |782 tshaṅs par spyad783 pa daṅ |784 bslab785 pa’i gźi rnams yaṅ dag par blaṅs te |786 lhag pa’i bsam pas bla na (S17b) med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed787 nas |788 ’di skad ces smras so ||789  
773. T: tshig  774. P: ’gu  775. ST: yi  776. P: ins. |  777. PQ: om. |  778. P: ins. |  779. Q: om. |  780. P: om. la  781. P: om. |  782. DJNPQ: om. |  783. P: spyod  784. DJN: om. |  785. P: bslabs  786. P: ste for te |  787. L: skyed  788. DJNPQ: om. |  789. JT: | 
爾時上金光(17)首。歡喜悦豫五體投地。稽首文殊師利足下。(18)歸命佛法及與聖衆。淨修梵行奉持五戒。其(19)心質直乃發無上正眞道意。口宣斯言。 
時勝金色女踊躍歡喜(24)心得清淨。五體投地禮文殊師利足。作如是(25)言。歸依佛歸依法歸依僧。歸三寶已。受梵行(26)五戒。受戒法已。至心發阿耨多羅三藐三菩(27)提心。既發心已白文殊言。 
IV. The courtesan Suvarṇottamaprabhāśrī was content and elated, delighted and joyful, joy and good temper was born with her, and, having done obeisance with her five limbs by falling down before the feet of the princely Mañjuśrī, having taken refuge in the Buddha, his teachings and his congregation, having adopted a chaste life and the moral commandments, having produced the thought of the incomparable, perfect awakening with determination, she said (suvarṇottaraprabhāśrī gaṇikāduhitā tṛptodagrāttamanāḥ pramuditā prītisaumanasyajātā pañcāṅgaiḥ namaskṛtya mañjuśrīyaḥ kumārabhūtasya caraṇayor nipatya buddhadharmasaṅghān śaraṇaṃ gatvā brahmacaryāṃ śikṣāpadāni ca samādāyādhyāśayenānuttarāyai samyaksaṃbodhaye cittam utpādayitvedam avocat): 
’jam dpal bdag (T16a) kyaṅ |790 khyod kyis791 rjes su bstan pa daṅ |792 sems can thams cad la (P73b) sñiṅ brtse793 ba daṅ |794 sñiṅ rjes 795 saṅs rgyas kyi gduṅ mi gcad796 pa daṅ |797 chos (N341b) kyi gduṅ mi gcad798 pa daṅ |799 dge ’dun800 gyi gduṅ mi gcad801 pa’i slad du |802 khyod kyis bstan pa ’di thos nas803 bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub der804 sems bskyed par bgyi’o ||  de bźin du chos rtogs par bgyi ba’i slad du 805 sems can thams cad la 806 chos bstan par yaṅ bgyi’o ||  ñes par807 bgyis pa’i las kyi sgrib pa yoṅs su sbyaṅ ba’i808 slad du |809 noṅs pa la noṅs par bśags810 par bgyi’o ||  gaṅ na chos thams cad źi źiṅ ñe bar źi bar ma rtogs nas | tshul bźin ma lags pa yid la bgyid811 pa812 sṅon du ’gro ba daṅ | phyin ci log gi dbaṅ du mchis pa (D224b) daṅ |813 (L18b) raṅ gi lus la mṅon par źen pas |814 ’dod chags kyi sbyor ba daṅ 815 ldan (J255b) pa’i sems can rnams kyis ni |816 chos rnams817 kyi raṅ bźin ñid ma rtogs so ||818   ’jam dpal de lta lags mod kyi |819 ’on kyaṅ gaṅ dag ’dod chags kyi sbyor ba daṅ 820 ldan pa’i sems can de dag kyaṅ |821 chos rnams kyi chos ñid ’di ci822 ’dra ba de ñid daṅ ldan no ||  byaṅ chub sems pa rnams ni ldan pa’i chos ’di la slob ciṅ |823 bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed824 do ||825   de ci’i slad du826 źe na | ’jam dpal ñon moṅs pa rnams ni |827 ji ltar mchis pa ma lags pa la |828 kun brtags829 pa las ’byuṅ bar de ltar (S18a) kun brtags830 pa yoṅs su rtogs na |831 ’gag par ’gyur (Q255a) bas832 gsog833 daṅ ’dra ba’i834 slad du’o ||  ’jam dpal ji ltar khyod (N342a) kyis gsuṅs pa’i (T16b) don bdag gis ’tshal ba ltar na |835 ñon moṅs pa rnams ni raṅ bźin ma mchis (P74a) śiṅ byuṅ ba ma mchis836 pas sprin gyi tshogs daṅ ’dra’o ||  ñon moṅs pa rnams ni skad cig la ’jig837 ciṅ ’ju838 ste 839 chu’i chu bur daṅ ’dra’o ||840   ñon moṅs pa rnams ni śin tu mṅon par grub841 pa 842 ma mchis pa ste |843 rluṅ daṅ ’dra’o ||844   ñon moṅs pa rnams ni yul thams cad las yaṅ dag par ’das pa ste845 | nam mkha’i ri mo daṅ ’dra’o ||846   ñon moṅs pa rnams ni riṅ du mi gnas pas chu’i ri mo daṅ ’dra’o ||847   ñon moṅs pa rnams ni tshul bźin ma lags pa yid la bgyid pa’i ’jug pa las ’byuṅ ba ste |848 gnod sbyin daṅ |849 ’byuṅ po ’dra’o ||  ñon moṅs pa rnams ni ma mchis pa la phyin (L19a) ci log tu mthoṅ ba las byuṅ850 ba ste | sprin851 mar852 daṅ ’dra’o ||853   ñon moṅs pa rnams ni kun brtags pa las byuṅ ba ste | yaṅ dag pa ma lags pa’o ||  ñon moṅs pa rnams ni ṅar ’dzin pas lhag par chags pa daṅ ’brel ba’o854 ||  ñon moṅs pa rnams ni bdag gir ’dzin pas |855 dṅos po856 yoṅs su ’dzin pa’o ||  ñon moṅs pa rnams ni log par857 bskyed pas glo858 bur du byuṅ ba’o859 ||  ñon moṅs pa rnams ni rnam par rtog860 pa las861 byuṅ bas |862 mtshan ma’i rjes su ’braṅ ba daṅ ’dra’o ||  ñon moṅs pa rnams ni 863 khams sna tshogs la mi dpyod pa’i (J256a) tshul (N342b) gyis bskyed pa ste |864 so sor mi rtog (S18b) pa’o ||  ñon moṅs pa rnams ni sems daṅ865 rjes su ’thun866 pas867 bskyed pa ste868 | ṅes par mi sems pa’o ||  ñon moṅs pa rnams (D225a) ni bdag daṅ 869 gźan870 la (T17a) mṅon par źen pa las byuṅ ba871 ste | yid ches par mi bgyi ba’o ||  ñon (P74b) moṅs pa rnams ni phuṅ po dag len pa’o || ñon moṅs pa rnams ni khams rnams872 la873 ril por ’dzin pa’o ||  ñon moṅs pa rnams ni skye mched rnams sogs874 pa’o || ñon moṅs pa rnams ni miṅ daṅ gzugs la rnam par ’byed pa’o ||  ñon moṅs pa rnams ni tshul bźin ma lags pa yid la bgyid pa dag mi rtogs pa’o || [(Q255b) 
790. DJNP: om. |  791. LPST: kyi  792. P: om. |  793. Q: rtse  794. P: om. |  795. P: ins. |  796. S: gcod; P: bcad  797. L: om. |  798. S: gcod  799. T: om. |  800. P: mdun  801. S: gcod  802. DJNQ: om. |  803. D: ins. |; DJNP: om. ’di thos nas,; LST: la for ’di thos nas  804. DLST: tu  805. LST: ins. |  806. P: ins. ni  807. Q: ñe bar  808. L: sbyaṅs pa’i; Q: spyad pa’i  809. DJNQ: om. |  810. P: gśags  811. P: bgyi  812. LST: pa’i  813. T: ||  814. DJNPQ: om. |  815. P: ins. |  816. DJN: om. |  817. P: om. kyis ni | chos rnams  818. J: | for ||  819. DJNPQ: om. |  820. LP: ins. |  821. DJNQ: om. |  822. LT: ji; P: ñi  823. Q: om. |  824. Q: skyed  825. T: |  826. P: phyir for slad du  827. DJNPQ: om. |  828. P: om. |  829. P: rtags  830. P: rtags  831. DJNPQ: om. |  832. P: ba la for bas  833. P: bsog  834. P: ’dra’i for ’dra ba’i  835. JN: om. |  836. P: om. śiṅ byuṅ ba ma mchis  837. L: ’jigs  838. T: ’jig; S: ’jug  839. LPST: ins. |  840. J: om. ||  841. S: ’grub  842. L: ins. |  843. QS: om. |  844. J: | for ||  845. LST: te for pa ste  846. J: | for ||  847. J: | for ||  848. S: om. |  849. DJNQ: om. |  850. LS: ’byuṅ  851. S: sprind  852. P: dmar  853. J: | for ||  854. LT: pa’o  855. DJNPQ: om. |  856. DLST: por  857. LPST: pas  858. Q: blo  859. L: pa’o  860. P: rtogs  861. P: la  862. DJNQ: om. |  863. P: ins. |  864. DJN: om. |  865. T: om. daṅ  866. NP: mthun  867. LT: par  868. P: te; T: om. ste  869. L: ins. |  870. P: bźan  871. T: om. ba  872. P: rnam  873. P: las  874. JPQ: stsogs 
從仁(20)之教。文殊師利愍傷一切衆生之類不斷佛(21)教。其有人發大道意者。  亦當如是。道所建立(22)興設法施開化黎庶。  又説經法當爲洗除惡(23)穢罪業使得清淨。  一切諸法乃能寂然而悉(24)澹泊。隨順思惟本悉無異。自依貪身爲顛倒(25)事。不了平等而習婬色。欲從身出。衆生因欲(26)便有塵勞。  文殊師利猶如今者。諸法非法一(27)切本淨。迷惑致令從因縁會而有貪欲。  我(28)則能成合集諸法。立於無上正眞之道。  所以(29)者何。一切塵欲從其思想因虚僞起。已能曉了(819b1)知虚僞者。則能蠲除虚僞之事。  又聞文殊師(2)利説誼分別所趣塵欲之事。猶如雲霧自然(3)無實。  欲如電。即尋消化。  欲者如風。察於(4)本末而無所倚。  欲如虚空度一切界。  欲如虚空度一切界。  欲如鬼變於其中間不正之念。  (6)欲如熱病恍惚妄語。  欲而無實從縁想興。  欲(7)如繋縛計吾我故。  欲無有形計著身故。  欲如(8)客來不從本起。  欲衒因想隨衆念故。  欲如曉(9)觀從若干種而發生故。  欲無所生從貪羨起  (10)欲無所知從彼我生。  欲之所生爲因諸陰。欲(11)界如鍜因意境興。  欲如諸陰用諸入故。欲如(12)若影假名色耳。  欲不覺了違正念故。 
我今得聞如是法(28)教。爲一切衆生得安隱故起慈悲心。爲不斷(29)佛種故至心發阿耨多羅三藐三菩提心。  如(827c1)文殊師利爲我説此菩提之法。我當順行。亦(2)當廣爲一切衆生説如是法  我今至(5)心清淨懺悔一切罪業。  法文殊師利。如是(3)佛法寂滅大寂滅。我不知故隨惡覺觀起顛(4)倒心執於身見。自貪著身復令他貪。(145+co)  如文殊師利所説貪(6)寂滅法一切和合法亦如是寂滅。若有衆生(7)不知此法起貪著者。我能令彼遠離貪著。  我今得聞文殊師利所説(11)法要。知一切煩惱猶如雲霧體性不實。  何以故。一切煩惱(9)猶如死人。但以顛倒妄想故生。若無顛倒諸(10)妄想者煩惱則滅。  我今得聞文殊師利所説(11)法要。知一切煩惱猶如雲霧體性不實。  煩惱(12)如電。一念不住。  煩惱如風。體性不生。  煩惱如(13)空中畫。不可見故。  煩惱如畫水。隨畫隨滅故。  (14)煩惱如夜叉鬼。生惡覺故。  煩惱如熱病。狂妄(15)語故。  煩惱體性無。惡覺生故。  煩惱難捨。我我(16)所執故。  (f. next item)  無物妄取客塵。煩惱妄生故。  煩惱隨(17)想現。惡覺觀取故。  煩惱如眼。見種種境起故。  (18)煩惱體無盡。猶心濁生故。  煩惱體性無。和(19)合縁生故。  煩惱如團聚。陰入界合故。  煩惱不(20)可識。無名色故。  煩惱不可知。無善覺故。 
And I, Mañjuśrī, having heard your teaching, will produce the thought of the incomparable perfect awakening for the sake of your teaching, for the sake of pity and compassion with all beings, for the sake of not breaking the tradition of the Buddha, for the sake of not breaking the tradition of the religon, for the sake of not breaking the tradition of the congregation (ahaṃ tu, mañjuśrīs, tvadanuśāsanāyai sarvasatvānukampākaruṇāyai buddhavaṃsānupacchedāya dharmavaṃsānupacchedāya saṃghavaṃsānupacchedāya tvadupadeśaṃ śrutvānuttarāyai samyaksaṃbodhaye cittam utpādayiṣyāmi).  In the same way, I will teach religion to all beings to make them understand religion (evaṃ dharmapratipattaye sarvasatvebhyo dharmaṃ deśayiṣyāmi).  To purify the hindrances originated from sinful actions I will confess each sin according to how it is done (duṣkṛtakarmāvaraṇapariśodhanāyātyayam atyayato deśayiṣye).  When beings do not understand that all moments of existence are peaceful and tranquil, they do not understand the essential nature of moments of existence, since they are in the power of misunderstanding preceded by non-fundamental thought and chained to desire by attachment to their bodies (yatra sarvadharmaśāntyupaśāntim anadhigamya ayoniśomanasikārapūrvaṃgamaviparītavaśībhūtāḥ svakāyābhiniveśena rāgasaṃprayuktāḥ satvā na dharmasvabhāvatām adhigacchanti)  But, Mañjuśrī, even though this is the case, also those beings chained to desire are attached to exactly that state of things like it is (evaṃ mañjuśrīḥ bhavet te ’pi tu rāgasaṃprayuktāḥ satvā yādṛśā iyaṃ dharmatā tayaiva yuktāḥ).  And the bodhisatvas train themselves in this dharma of attachment and produce the thought of the incomparable perfect awakening (bodhisatvā asmin prayuktadharme śikṣante, anuttarāyāṃ samyaksaṃbodhau cittāny utpādayanti).  Why? Mañjuśrī, the vices are not real, but born out of thought-constructions, and they disappear when the thought-constructions are understood as something empty (tat kasya hetor, na mañjuśrīḥ kleśā hi yathābhūtāḥ saṃkalpotpannāḥ, evaṃ saṃkalpaparibodhe nirudhyante yathāriktatvāt).  As I understand the meaning of what you say, Mañjuśrī, the vices are without any essential nature and unborn, just like a mass of clouds (yathā mañjuśrīr mayā tvadbhāṣitārtho ’dhigataḥ kleśā hi niḥsvabhāvānutpannā meghasaṃghātasadṛśāḥ);  the vices are broken up and dissolved in an instant, just like bubbles (kleśā hi kṣaṇabhagnavilīnā budbudasadṛśāḥ);  the vices are not produced, just like wind (kleśā hy atyantānabhinirvṛttā vāyusadṛśāḥ);  the vices are beyond all spheres, just like a drawing in open space (kleśā hi sarvaviṣayasamatikrāntā ākāśalekhasadṛśāḥ);  the vices are not lasting, just like a drawing in water (kleśā hy acirasthitikā udakalekhasadṛśāḥ);  the vices are originated from entering wrong considerations, just like demons and spirits (kleśā hy ayoniśomanasikārapraveśotpannā yakṣabhūtasadṛśāḥ);  the vices are originated from wrongly seeing things where there is nothing, just like in a fever (kleśā hy abhūtaviparītadarśanotpannā uṣṇasadṛśāḥ).  The vices are originted from thought-constructions, and thus non-existent (kleśā hi saṃkalpotpannā abhūtāḥ);  the vices are connected to the inclinations of the ego (kleśā hy ahaṃkārenādhyavasānasaṃbaddhāḥ);  the vices are graping for the objects by the greed for possessions principle (kleśā hi mamakārena vastuparigrahāḥ);  the vices are adventitious since produced by misunderstandings (kleśā hi mithyotpādenāgantukāḥ);  the vices are following along the distingusishing marks since a results of thought-constructions (kleśā hi vikalpotpādena nimittānusāriṇaḥ);  the vices are non-inspection since a state of non-reflection on the different spheres (kleśā hi nānādhātvavicāranayenāpratyavekṣā);  the vices, being originated in accordance with the thoughts, are the absence of introspection (kleśā hi cittānulomikotpāditā anidhyaptiḥ);  the vices, originating from the attachment to self and others, are the absence of faith (kleśā hi parātmābhiniveśotpannā asaṃpratyayāḥ);  the vices are grasping for the parts of personality (kleśā hi skandhopādānaḥ); the vices are holding on to the spheres of sense-perception as material things (kleśā hi dhātupiṇḍagrahaḥ);  the vices are amassing the fields of sense-perception as material things (kleśā hi dhātupiṇḍagrahaḥ); the vices are making distinctions between concepts and forms (kleśā hi nāmarūpapravicayaḥ);  the vices are the absence of understanding superficial considerations (kleśā hy ayoniśomanasikārānadhigamaḥ). 
’jam dpal de lta lags mod kyi |875 ’on kyaṅ ñon moṅs pa rnams ni |876 byaṅ chub kyi phur bu’i877 gźi878 lags so ||  de ci’i slad du źe na | byaṅ chub ni g-yo ba ma mchis pa’i slad du’o || ñon moṅs pa rnams ni byaṅ chub kyi sa bon te | ñon moṅs pa rtogs pa ñid byaṅ chub lags so ||879   ñon moṅs pa rnams ni byaṅ chub rdo rje’i (L19b) gźi lags880 so ||  de ci’i slad du źe na | chos kyi dbyiṅs dbyer ma mchis pa’i tshul gyis |881 byaṅ chub ni ñon moṅs pa rnams kyis882 mi883 phyed884 pa’i slad du’o ||  ’jam dpal ñon moṅs pa rnams mthoṅ ba ni byaṅ chub ste |885 byaṅ chub ni yul thams cad kyi rjes su soṅ ba’o ||  ’jam dpal ji886 ltar byaṅ chub rnam par gnas pa ma mchis pa de ltar ñon moṅs pa rnams887 kyaṅ rnam (N343a) par gnas pa ma mchis pa ste | skyes nas ’jig ciṅ ’ju bas mi gnas pa’o ||  ’jam dpal ñon moṅs pa rnams ni sems kyi raṅ bźin lags so ||  (S19a) de ci’i slad du źe na | ’jam dpal sems ’di ni |888 chags pa’am | sdaṅ ba’am | rmoṅs889 pa źes |890 sems kyi raṅ bźin bstan par mi nus te891 |  ’jam dpal ji ltar sems bstan par mi nus pa de bźin du 892 ñon moṅs (T17b) pa (P75a) rnams kyaṅ |893 yul na gnas pa’am | phyogs na gnas pa źes |894 ñon moṅs (J256b) pa’i raṅ bźin bstan par mi nus pa’i slad du’o || 
又復文(13)殊師利。計於欲者。若能覺了疲懈之句。則能(14)知道。  所以者何。道無動轉衆生塵勞。欲如破(15)壞分別道故。欲者爲心心覺了故。  欲如琴瑟(16)曉了之故。  所以者何。有道之誼不壞欲塵以(17)能不壞便順道也。  若覩欲者則爲道矣所以(18)者何。欲入諸界靡所不至。  假使佛乘無所有(19)者。而無有形。塵勞之欲亦復如是無有形像。(20)欲於諸有而無所有。住無所住。這發起已尋(21)則便滅。  心則自然塵勞亦然。  所以者何。心不(22)可察。誰言能令心結染癡。  假使彼心不可覩(23)者。塵欲如是亦不可見。無積聚處無有方面(24)也。 
(The following does not correspond exactly to the Tibetan)  煩惱(21)如種子。能生菩提故。何以故要因煩惱能滿(22)菩提故  (23)文殊師利。菩提者如金剛撅。衆生煩惱不能(24)動故。又菩提者如金剛跡一切煩惱不能破(25)故。  何以故。法界方便不可壞故。  文殊師利。見(26)煩惱者名爲菩提。何以故。一切境界順菩提(27)故。  如是菩提無有住處。一切煩惱亦無住處。(28)何以故。生即滅故。  文殊師利如心體性不可(29)説示。  亦不可説在此在彼。貪瞋癡體性亦復(828a1)如是。  (Cf. previous item) 
But even though that is the case, Mañjuśrī, the vices are the pillar basis of the awakening (evaṃ mañjuśrīḥ bhavet kleśā api tu bodhikīlāśrayaḥ).  Why? Because the awakening is immovable (tat kasya hetor, bodhir acalā), and the vices are the seed of awakening – awakening is really the understanding of the vices (kleśā hi bodhibījaṃ, kleśāvabodha eva bodhiḥ).  And the vices are the diamond basis of awakening (kleśās tu bodhivajrāśrayaḥ).  Why? Because the awakening, by the principle of being inseparable from the totality of reality, cannot be cut by the vices (tat kasya hetor, dharmadhātvasaṃbhedanayena bodhiḥ kleśair asaṃbhinnā).  Mañjuśrī, seeing the vices is awakening, awakening belongs to any area (kleśadarśanaṃ mañjuśrīr bodhiḥ, bodhiḥ sarvaviṣayānugatā).  Mañjuśrī, as the awakening is not established anywhere, thus also the vices are not established – they do not stay on as they are broken up and melt away as soon as they have arisen (yathā mañjuśrīr bodhir avyavasthitā tathāpi kleśā avyavasthitā utpannā bhagnavilīnā anavasthitāḥ).  Mañjuśrī, the vices have thought as its essential nature (kleśā mañjuśrīś cittasvabhāvāḥ).  Why? Mañjuśrī, it is not possible to point out the essential nature of thought by expressions as “this thought is full of desire, full of aversion, full of bewilderment” (tat kasya hetor, na śakyaṃ mañjuśrīś idaṃ cittaṃ raktaṃ vā dviṣṭaṃ vā mūḍhaṃ veti nidarśayituṃ cittasvabhāvaḥ).  But, Mañjuśrī, as it is impossible to demonstrate what is thought, it is also not possible to point out the essential nature of the vices by expressions as “the vices are found in certain places and regions” (yathā mañjuśrīr na śakyaṃ cittaṃ nidarśayituṃ tathāpi na śakyaṃ kleśā deśasthā vā pradeśasthā veti nidarśayituṃ kleśasvabhāvaḥ). 
’jam dpal byaṅ chub sems dpa’ sems dpa’ chen pos |895 ji lta ji ltar ñon moṅs pa de dag rab tu rtogs pa de lta de ltar |896 de ’dod chags la spyod897 pa’i sems can rnams yoṅs su smin par bgyi ba la898 skyo bar mi ’gyur ro || źe sdaṅ la spyod pa rnams la ma lags899 | gti900 mug la spyod pa rnams901 la ma lags te902 | cha mñam pa la spyod pa’i sems can rnams yoṅs su smin par bgyi ba la903 skyo bar mi ’gyur ro ||  ’jam dpal de904 ltar bdag gi ’dod chags ji lta ba de bźin (D225b) du |905 ’dod chags la spyod pa thams cad kyi ’dod chags la blta bar bgyi’o ||  ’jam dpal de906 (L20a) ltar bdag gi907 źe sdaṅ ji lta ba de908 bźin du |909 źe sdaṅ la spyod pa thams cad kyi |910 źe sdaṅ la blta bar (Q256a) bgyi’o ||  ’jam dpal da911 ltar bdag gi912 gti913 mug ji lta ba de bźin du |914 gti (N343b) mug915 la spyod pa thams cad kyi |916 gti mug la blta917 bar bgyi’o ||  ’jam dpal da ltar bdag gi ñon moṅs pa thams cad ji lta ba918 de bźin du |919 ñon moṅs pa thams cad la spyod pa’i sems can thams cad kyi ñon moṅs pa la blta920 bar bgyi’o || 
菩薩大士。若能曉了塵勞之法。爲貪欲人(25)開化説法不以爲厭。若教愚恚及等分人。誘(26)導説法不以懈惓。  設使文殊師利。如我身欲(27)諸貪欲者亦復如是。  如我瞋恚及與愚癡。一(28)切瞋恚愚癡之事亦復如是。  See the line above  如我塵勞。衆生(29)塵勞亦復如是。 
菩薩如是知煩惱故。於多貪衆生多瞋(2)衆生多癡衆生。善能教化然不爲彼衆生惱(3)亂。乃至教化等分衆生亦不惱亂。  文殊師利。(4)如我貪瞋癡。一切衆生貪瞋癡亦復如是。  (Cf. previous item)  (Cf. previous item)  如(5)我煩惱當知一切衆生煩惱亦復如是 
A bodhisatva, Mañjuśrī, a great being, to the extent he penetrates the vices, to that extent he does not get tired in bringing to maturity beings behaving according to desire, not those behaving according to aversion, not those behaving according to bewilderment, he does not get tired in bringing to maturity beings behaving according to the three vices in equal combination (bodhisatvo mañjuśrīr mahāsatvo yathā yathā tān kleśān pratividhyate tathā tathā na sa rāgacaritānāṃ satvānāṃ paripācanayā parikhidyate, na dveṣacaritānāṃ, na mohacaritānāṃ, na sabhāgacaritānāṃ satvānāṃ paripācanayā parikhidyate).  Thus, Mañjuśrī, I will look upon my own desire in the same way as upon the desire of all those behaving according to desire (evaṃ mañjuśrīr yathātmarāgaṃ tathā sarveṣāṃ rāgacaritānāṃ rāgaṃ darśayiṣyāmi);  thus, Mañjuśrī, I will look upon my own aversion in the same way as upon the aversion of all those behaving according to aversion (evaṃ mañjuśrīr yathātmadveṣaṃ tathā sarveṣāṃ dveṣacaritānāṃ dveṣaṃ darśayiṣyāmi);  thus, Mañjuśrī, I will look upon my own bewilderment in the same way as upon the bewilderment of all those behaving according to bewilderment (evaṃ mañjuśrīr yathātmamohaṃ tathā sarveṣāṃ mohacaritānāṃ mohaṃ darśayiṣyāmi);  thus, Mañjuśrī, I will look upon my own vices in the same way as upon the vices of all those behaving according to vices (evaṃ mañjuśrīr yathātmakleśān tathā sarveṣāṃ kleśacaritānāṃ kleśān darśayiṣyāmi). 
’jam dpal ’di lta ste dper na | me ni rtsva (S19b) daṅ |921 śiṅ thams cad kyis ’jigs pa ma mchis pa’o922 || ’jam dpal de bźin du ’phags pa’i śes rab kyi me923 yaṅ924 ñon moṅs pa’i rtsva925 daṅ |926 śiṅ thams cad kyis ’jigs pa ma mchis pa’o927 ||  ’jam dpal ’di lta ste |928 dper na |929 ñi ma’i dkyil ’khor ni |930 mun pa mun nag (T18a) thams (P75b) cad daṅ lhan cig mi gnas so || ’jam dpal de bźin du ’phags pa’i śes rab kyaṅ |931 ñon moṅs pa thams cad daṅ lhan cig mi gnas so ||  ’jam dpal ’di lta ste dper na | rluṅ dmar932 ni śiṅ ljon pa daṅ |933 ri thams cad la mi chags so || ’jam dpal de bźin du ’phags pa’i śes rab la spyod pa’i byaṅ chub sems dpa’ yaṅ 934 ñon moṅs pa’i yul thams cad la mi chags so ||  ’jam dpal ’di lta ste dper na | nam mkha’i khams (J257a) ni sreg pa’i bskal pa thams cad kyis tshig935 par mi ’gyur ro || ’jam dpal de bźin du ’phags pa’i śes rab la spyod pa’i byaṅ chub sems dpa’ yaṅ |936 ñon moṅs pa’i sreg pa’i bskal (L20b) pa thams cad kyis tshig par mi ’gyur ro ||  ’jam dpal ’di lta ste dper (N344a) na | nam mkha’ ni rdul daṅ |937 na bun daṅ | sprin thams cad lhan cig mi gnas so || ’jam dpal de bźin du ’phags pa’i śes rab la spyod pa’i byaṅ chub sems dpa’ yaṅ |938 ñon moṅs pa thams cad daṅ lhan cig 939 mi gnas so ||  ’jam dpal ’di lta ste 940 dper na |941 nam mkha’ ni sa daṅ lhan cig 942 mi gnas so || ’jam dpal de bźin du ’phags pa’i śes rab la spyod pa’i byaṅ chub sems dpa’ yaṅ |943 ñon (S20a) moṅs pa thams cad daṅ lhan cig mi gnas so ||  ’jam (Q256b) dpal ’di lta ste 944 dper na |945 khab loṅ946 ni lcags daṅ lhan cig mi gnas so || (D226a) ’jam dpal de bźin du ’phags pa’i śes rab la spyod pa’i byaṅ chub sems dpa’ yaṅ |947 ñon moṅs pa thams cad daṅ lhan cig 948 mi gnas so ||  ’jam (P76a) dpal ’di (T18b) lta ste 949 dper na | ri khor950 yug ni rluṅ thams cad kyis bskyod par mi nus so || ’jam dpal de bźin du ’phags pa’i śes rab la spyod pa’i byaṅ chub sems dpa’ yaṅ |951 ñon moṅs pa thams cad kyis bskyod par mi nus so ||  ’jam dpal ’di lta ste dper na | dud ’gro’i skye gnas su soṅ952 ba |953 bya ṅaṅ pa źes bgyi954 ba ni 955 ’o ma daṅ chab bsres pa las |956 ’o ma ñid ni ’tshal gyi 957 chab ni ma lags so || ’jam dpal de bźin du ’phags pa’i śes rab la spyod pa’i byaṅ chub sems dpa’ yaṅ |958 ’phags pa’i śes rab (N344b) daṅ |959 ñon moṅs pa’i960 ’dres pa dag las 961 śes rab ñid ni len gyi962 963 ñon (L21a) moṅs pa ni ma lags so ||  ’jam dpal ’di lta ste 964 dper na | byaṅ gi sgra mi sñan965 gyi gliṅ na |966 ñe dur ’brel ba’i967 bud med rnams la |968 śiṅ gi yal ga ’dud par969 mi bgyid do || ’jam dpal de bźin du |970 dbaṅ po yoṅs su ma smin pa’i sems can rnams la |971 byaṅ (J257b) chub sems dpa’i spyod pa daṅ | ’phags pa’i śes rab daṅ972 |973 ye śes ’dud par mi bgyid do ||  ’jam dpal da ltar bdag ni974 ñon moṅs pa rnams kyis ’jigs pa’am |975 skrag pa ci yaṅ976 ma mchis so || de ci’i slad du (S20b) źe na | ’jam dpal bdag gis chos thams cad kyi977 raṅ bźin dben par rtogs pa’i slad du’o || ’jam dpal byaṅ chub sems dpa’ rnams ni |978 ’jigs pa ma mchis pa’i go cha979 bgos980 pa ste |  ’jam dpal ’di lta ste 981 dper na |982 gaṅ dgras ’jigs pa de ni dpa’ bo źes mi983 bgyi’o || ’jam dpal de bźin du gaṅ ñon moṅs (T19a) pa rnams (P96b) kyis ’jigs pa de yaṅ984 |985 byaṅ chub sems dpa’ źes mi bgyi’o ||  ’jam dpal ’di lta ste 986 dper na | gaṅ dgras987 bcom pa de ni dpa’ bo źes mi bgyi’o || ’jam (Q257a) dpal de bźin du gaṅ ñon moṅs pa rnams kyis bcom pa de988 yaṅ989 |990 byaṅ chub sems dpa’ źes mi bgyi’o ||  ’jam dpal ’di lta ste 991 dper na | nor bu rin po che chu992 ’daṅ993 źes994 bgyi ba chab kyi naṅ du stsal na 995 gśer bar yaṅ mi (N345a) ’gyur źiṅ |996 chab kyi dri mas kyaṅ mi gos la |997 chab kyi rñog pa thams cad kyaṅ998 rab tu daṅ999 bar bgyid do1000 || ’jam dpal de bźin du ’phags (D226b) pa’i śes rab la spyod pa’i byaṅ chub (L21b) sems dpa’ yaṅ 1001 ñon moṅs pa’i naṅ na gnas kyaṅ |1002 ñon moṅs pas gśer bar yaṅ mi ’gyur źiṅ |1003 ñon moṅs pa’i dri mas kyaṅ mi gos la | ñon moṅs pa’i rñog pa thams cad kyaṅ rab tu źi bar bgyid do1004 || 
921. DJN: om. |  922. LST: so for pa’o  923. T: med  924. N: me’aṅ  925. P: brtsa  926. DJNQ: om. |  927. LST: so for pa’o  928. DJNQS: om. |  929. P: om. |  930. DJNPQ: om. |  931. DJNPQ: om. |  932. DJLQT: mar  933. DJNP: om. |  934. S: ins. |  935. Q: tshigs  936. DJNPQ: om. |  937. DJNPQ: om. |  938. DJNQ: om. |  939. P: ins. tu  940. Q: ins. |  941. Q: om. |  942. P: ins. tu  943. DJNQ: om. |  944. S: ins. |  945. S: om. |  946. P: len  947. DJNQ: om. |  948. P: ins. tu  949. P: ins. |  950. J: ’khor  951. DJNQ: om. |  952. T: soṅs  953. DJ: om. |; P: ba’i for ba |  954. Q: bya  955. PST: ins. |  956. DJNPQ: om. |  957. QS: ins. |  958. DJNQ: om. |  959. DJNPQ: om. |  960. LST: pa daṅ; P: par for pa’i  961. P: ins. |  962. LT: kyi  963. S: ins. |  964. P: ins. |  965. P: gñan  966. DJNPQ: om. |  967. T: pa’i  968. DJNPQ: om. |  969. P: pa  970. DJNPQS: om. |  971. DJNPQ: om. |  972. T: om. daṅ  973. DJNPQS: om. |  974. LPST: bdag ni da ltar for da ltar bdag ni  975. P: |  976. N: ci’aṅ  977. JN: kyis  978. DJNPQ: om. |  979. Q: ca  980. P: dgos  981. P: ins. |  982. Q: om. |  983. P: om. mi  984. N: de’aṅ  985. DJLNPQ: om. |  986. P: ins. |  987. S: dgra  988. P: om. de  989. N: de’aṅ  990. DJNPQ: om. |  991. P: ins. |  992. P: om. chu  993. P: ’da’; Q: ’dod; S: ldaṅ for ’daṅ  994. T: ces  995. P: ins. |  996. DJNPQ: om. |  997. P: om. |  998. Q: kyis  999. P: daṅs  1000. P: bgyi’o for bgyid do  1001. P: ins. |  1002. DJNPQ: om. |  1003. DJNQ: om. |  1004. L: bgyi’o for bgyid do 
譬如大火悉燒草木賢聖慧(c1)火燒除塵勞。  譬如日光照明衆冥不與冥合。(2)聖慧如是蠲除塵勞不與倶合。  譬如風行不(3)著一切山與樹木。行智菩薩亦復如是。不著(4)一切塵勞之欲。  譬如劫盡燒諸有形不燒虚(5)空。行慧菩薩亦復如是。燒諸愛欲不與一切(6)塵勞倶合。  譬如淨水不與穢合。菩薩如是不(7)與塵倶。  譬如虚空受持於地。智慧如是不與(8)欲雜。    譬如大風壞鐵圍山。菩薩如是。以智慧(9)事吹散諸欲。  譬如有象名究焔氣。乳與水合(10)則爲一類。菩薩如是。以聖智慧遊除塵勞。化(11)令明哲合爲一慧。  譬如須彌北方天下與諸(12)親里不爲放逸在於樹下而自分別。菩薩如(13)是。智慧之明見衆人根而爲分別。  文殊師利。(14)吾身如今不畏欲塵亦無所難。所以者何。我(15)曉欲塵本悉淨故。又被菩薩大徳之鎧。勇猛(16)精進無所難。  譬如怯人求於救者。如此之(17)類不爲勇猛。開士大士亦復如是。離於欲者(18)不爲菩薩。  譬如有人爲賊所壞不爲猛將。開(19)士如是。壞愛欲者不爲菩薩。  譬如人以清水(20)明珠著濁河中尋時即清。不爲垢濁之所染(21)汚。菩薩如是。在於愛欲塵勞之中。不爲瑕穢(22)之所染汚。 
(6)復次文殊師利。譬如猛火於一切草木不生(7)恐怖。如是智慧行菩薩。於諸煩惱不生恐怖。  (8)譬如日輪不與闇住。如是智慧行菩薩不與(9)惑住。  譬如大風諸山樹木無能障礙。如是智(10)慧行菩薩。一切世間煩惱境界無能障礙。  譬(11)如虚空劫火不燒。如是智慧行菩薩。諸煩惱(12)火亦不能燒。    譬如虚空不與地合。如是(15)智慧行菩薩。不與煩惱諸結和合。  譬如有寶名曰鐵愛。不住不淨(13)隨所止處一切清淨。如是智慧行菩薩。於一(14)切煩惱亦復不住。(189+co)  如鐵圍山(16)風不能動。如是智慧行菩薩。一切煩惱所不(17)能動。  譬如倉鵠水乳和合惟啑於乳而(18)不取水。如是智慧行菩薩。雖與一切煩惱和(19)合。而但取智不取煩惱。  如欝單越國男女和(20)合。悉詣樹下若非親者樹枝垂下3陰覆其身。(21)菩薩如是。於根未熟衆生智不垂化  (22)復次文殊師利。我今於此一切煩惱不生驚(23)怖。何以故。以知一切煩惱性故。善披菩薩(24)無畏鎧故。  譬如健人臨陣不怖。若生恐懼則(25)非健人。菩薩亦爾。於諸煩惱而生恐怖則非(26)菩薩。  又如有人入陣相撃。不能勝他反爲他(27)害不名健兒。若諸菩薩而爲煩惱之所害者。(28)不名菩薩  文殊師利。如淨水珠投之濁水。水(29)則清淨而不爲彼濁水所汚。菩薩雖與煩惱(b1)和合。不爲煩惱之所染汚 
Just as, Mañjuśrī, the fire is not scared by all grass and trees; in the same way, Mañjuśrī, the fire of saintly insight is not scared by all the grass and trees of vices (tadyathā mañjuśrīr nāgnis sarvatṛṇakāṣṭair bhītaḥ, evam eva mañjuśrīr nāryaprajñāgniḥ sarvakleśatṛṇakāṣṭair bhītaḥ).  Just as, Mañjuśrī, the disk of the sun does not stay in the company of darkness; in the same way, Mañjuśrī, saintly insight does not stay in the company of vices (tadyathā mañjuśrīr na sūryamaṇḍalaṃ tamo’ndhakāreṇa sārdhaṃ saṃvasati, evam eva mañjuśrīr nāryaprajñā sarvakleśaiḥ sārdhaṃ saṃvasati).  Just as, Mañjuśrī, the wind does not cling to trees and mountains; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight does not cling to any region of vices (tadyathā mañjuśrīr na mārutaḥ vṛkṣaparvataiḥ saktaḥ, evam eva mañjuśrīr nāryaprajñācarito bodhisatvaḥ sarvakleśaviṣayaiḥ saktaḥ).  Just as, Mañjuśrī, the element of space does not get burnt by all the fire of the world conflagration; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight does not get burnt by all the fire of the world conflagration of vices (tadyathā mañjuśrīr nākāśadhātuḥ sarvakalpaparidāhena dahyate, evam eva mañjuśrīr nāryaprajñācarito bodhisatvaḥ sarvakleśakalpaparidāhena dahyate).  Just as, Mañjuśrī, as space does not stay in the company of dust, mist and clouds; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight does not stay in the company of any vices (tadyathā mañjuśrīr nākāśaṃ rajomahikāmeghaiḥ sārdhaṃ saṃvasati, evam eva mañjuśrīr nāryaprajñācarito bodhisatvaḥ sarvakleśaiḥ sārdhaṃ saṃvasati).  Just as, Mañjuśrī, as space does not stay in the company of earth; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight does not stay in the company of any vices (tadyathā mañjuśrīr nākāśaṃ pṛthivyā sārdhaṃ saṃvasati, evam eva mañjuśrīr nāryaprajñācarito bodhisatvaḥ sarvakleśaiḥ sārdhaṃ saṃvasati).  Just as, Mañjuśrī, as the loadstone does not stay in the company of iron; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight does not stay in the company of any vices (tadyathā mañjuśrīr nāyaskānto ’yobhiḥ sārdhaṃ saṃvasati, evam eva mañjuśrīr nāryaprajñācarito bodhisatvaḥ sarvakleśaiḥ sārdhaṃ saṃvasati).  Just as, Mañjuśrī, the mountain Cakravāḍa cannot be shaken by all the winds; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight cannot be shaken by all the vices (tadyathā mañjuśrīr na cakravāḍaḥ sarvavāyubhiḥ kampayituṃ śakyate, evam eva mañjuśrīr nāryaprajñācarito bodhisatvaḥ sarvakleśaiḥ kampayituṃ śakyate).  Just as, Mañjuśrī, the bird goose from the animal world drinks the milk and not the water from a mixture of milk and water; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight takes out the insight and not the vices from a mixture of saintly insight and vices (tadyathā mañjuśrīr haṃsa iti tiryagyonigataḥ pakṣī kṣīravārimiśrāt kṣīram eva pibati na vāri, evam eva mañjuśrīr āryaprajñācarito bodhisatva āryaprajñākleśamiśrāt prajñām eva gṛhṇāti na kleśān).  Just as, Mañjuśrī, in the northern continent the tree branches will not bow down to women who have sexual relations with relatives; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight does not bow down to those living beings whose organs are immature.  Thus, Mañjuśrī, I have no fears for the vices (evam mañjuśrīr nāsti me kleśais trāsabhayam). Why? The bodhisatvas, Mañjuśrī, are clad in the armour of fearlessness (tat kasya hetor, bodhisatvā mañjuśrīr abhayasaṃnāhasaṃnaddhāḥ).  Just as, Mañjuśrī, one cannot call a hero one that fears the enemy; in the same way, Mañjuśrī, one cannot call a bodhisatva one that fears the vices (tadyathā mañjuśrīr yaḥ śatruṇā trasto na sa śūra ity ucyate, evam eva mañjuśrīr yaḥ kleśais trasto na sa bodhisattva ity ucyate).  Just as, Mañjuśrī, one cannot call a hero one that is conquered by the enemy; in the same way, Mañjuśrī, one cannot call a bodhisatva one that is conquered by the vices (tadyathā mañjuśrīr yaḥ śatruṇā jito na sa śūra ity ucyate, evam eva mañjuśrīr yaḥ kleśais jito na sa bodhisatva ity ucyate).  Just as, Mañjuśrī, the jewel called “waterpurifyer” purifies all the dirt in the water when thown into the water without getting sticky and without being sullied by the impurities in the water; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight, even if he is situated among the vices, he purifies all the impurities in the vices without getting sticky and without being sullied by the impurities in the vices (tadyathā mañjuśrīr udakaprasādikaṃ nāma maṇiratnaṃ na vāriprakṣiptaṃ snighdaṃ na jalamalopaliptaṃ sarvajalakāluṣyaṃ prasādayati, evam eva mañjuśrīr nāryaprajñācarito bodhisatvaḥ kleśasthito ’pi snigdho na kleśamalopaliptaḥ sarvakleśakāluṣya praśamayati). 
de nas smad ’tshoṅ ma’i bu mo gser mchog ’od dpal gyis bstan pa ’di bśad nas |1005 yaṅ ’jam dpal gźon nur gyur pa1006 la ’di skad ces smras so ||  ’jam dpal ji ltar na byaṅ chub sems dpa’ ñon moṅs pa ma mchis pa lags 1007 |1008   ’jam dpal gyis smras pa | sriṅ mo byaṅ chub sems (S21a) dpa’ gaṅ gis ñon moṅs pa skye ba’am |1009 ’gag par mthoṅ na |1010 byaṅ chub sems dpa’ de ni ñon moṅs pa thams cad1011 med pa źes mi bya’o ||  sriṅ mo ’di lta ste dper na | ’bru mar gyi sgron ma la mun pa mun nag snaṅ na |1012 1013 ’bru mar gyi sgron ma źes (J258a) mi bya’o ||1014 sriṅ mo de bźin du byaṅ chub sems dpa’ gaṅ gis ñon moṅs pa skye ba’am1015 (P77a) |1016 (T19b) ’gag par mthoṅ1017 na |1018 byaṅ chub sems dpa’ de ni ñon moṅs pa med pa źes mi bya’o ||  sriṅ mo ñon moṅs pa med pa źes bya ba ni |1019 su gaṅ du1020 kun nas ñon moṅs pa yaṅ1021 mi mthoṅ |1022 rnam par byaṅ ba yaṅ1023 mi mthoṅ ste | (N345b) mthoṅ ba daṅ |1024 mi mthoṅ ba daṅ |1025 sems daṅ |1026 yid daṅ |1027 rnam par rig pa daṅ bral ba ni 1028 ñon moṅs pa med pa’o || sriṅ mo gaṅ daṅ gaṅ du sems daṅ |1029 yid daṅ |1030 rnam par rig pa ’jug na | tha na mya ṅan las ’das par sems pa1031 yaṅ1032 ruṅ ste | de thams cad ni ñon moṅs pa’o ||  de ci’i phyir źe na | ñon moṅs pa med pa la ni 1033 (Q257b) sems sam |1034 sems la1035 ’jug pa med pa’i (L22a) phyir te |  gaṅ gis dge ba’am 1036 mi dge ba’i dmigs pa la sems 1037 ’jug pa de dag thams cad ni mṅon par1038 ’du byed pa’o || gaṅ mṅon par ’du byed pa de ni ’khor ba’o || gaṅ ’khor ba de ni ’du byed do || ’du byed thams cad ni ’khor ba ste | sriṅ mo de1039 dag ni ñon moṅs pa yin no ||  sriṅ mo ñon moṅs pa źes bya ba de ni sbyor ba ste |  mig1040 daṅ gzugs su sbyor ba ni |1041 ñon moṅs pa’o || de bźin du rna ba daṅ | sgra daṅ |1042 sna daṅ |1043 dri daṅ | lce daṅ | ro daṅ | lus daṅ |1044 (S21b) reg bya1045 daṅ |1046 yid daṅ |1047 chos su sbyor ba ni ñon moṅs pa’o || tshul khrims la sbyor ba ni ñon moṅs pa’o || tiṅ ṅe (D227a) ’dzin la sbyor ba ni ñon moṅs pa’o || śes rab daṅ |1048 rnam par grol ba daṅ |1049 rnam par grol ba’i ye śes mthoṅ ba la sbyor ba1050 ni ñon moṅs pa’o || rab tu dben pa la sbyor bar sems pa1051 ni 1052 ñon moṅs pa’o ||  sriṅ mo ñon moṅs pa med pa źes bya ba de1053 ni |1054 rgyu ba med pa źes bya ba’i tshig bla dags1055 so || (N346a) de ni (P77b) spros pa med (T20a) pa źes bya ba’i tshig bla dags1056 so || de ni1057 rtsol ba med pa źes bya ba’i tshig bla dags1058 so ||1059 kun tu1060 ’byuṅ ba med pa źes bya ba’i tshig bla1061 dags1062 te1063 | sriṅ mo graṅs daṅ |1064 graṅs med pa daṅ bral ba ni 1065 ñon (J258b) moṅs pa med pa ñid do || 
爾時上金光首嘆説此已。復問文(23)殊師利。  何謂菩薩無有塵勞。  答曰。假使菩薩(24)見於起意若見滅意。不當謂之爲菩薩也。  譬(25)如有限覩總持者。不當謂之獲於無量。如是(26)菩薩若覩塵勞意有起滅。非是菩薩無塵之(27)謂。  無塵欲者。不見有塵。不見結恨。無見不(28)見。遠離想念。乃謂無塵。設使行者其心意識(29)而得自在。一切所有無泥洹想。  所以者何。心(a1)無欲塵想念之縁。便得自恣也。  於諸善惡亦(2)復如是。所行無行。有爲無爲。有形無形。一切(3)知之。生死塵勞有餘之垢。    目察於色。耳聽音(4)聲。鼻香。舌味。身更。心法。若得定意志在澹(5)泊。於愛欲塵則無垢穢。爾乃名曰無有放逸。(6)號曰無業。而無所習斯之謂也。  爾乃名曰無有放逸。(6)號曰無業。而無所習斯之謂也。無塵勞者。離(7)於有爲及無爲哉。乃無瘕疵。 
(2)爾時勝金色女説是語已。問文殊師利言。  云(3)何菩薩能離煩惱。  文殊答言。若有菩薩知煩(4)惱生知煩惱滅。是則不名離煩惱者。  譬如明(5)燈能滅諸闇。若與闇倶不名爲燈。如是菩薩(6)見煩惱生見煩惱滅。則不得名離煩惱菩薩。  (7)復次離煩惱菩薩。不見煩惱不見清淨。非見(8)非不見。離心意識者名離煩惱。於彼彼處心(9)有分別。乃至念涅槃者。是名不離煩惱。  See next item  何以(10)故。或心或心數生攀縁罪福故。此攀縁者名(11)一切作行。若作行已是爲流轉若流轉法名(12)實流轉。一切流轉名爲煩惱  (13)復次和合者名爲煩惱。  何者和合。眼與色和(14)合。耳與聲和合。鼻與香和合。舌與味和合。身(15)與觸和合。意與法和合。三昧與煩惱和合。何(16)以故。見得三昧出沒相者名爲煩惱。  離惡覺(17)者名離煩惱。離心行者名離煩惱。無功用者(18)名離煩惱。離數量者名離煩惱。 
Then, after the daughter of a courtesan Suvarṇottamaprabhāśrī had given this teaching, she again addressed the princely Mañjuśrī:  How, Mañjuśrī, does the bodhisatva become free from vices (kathaṃ mañjuśrīr bodhisatvo niṣkleśo bhavati)?  Mañjuśrī said: Sister, the bodhisatva who sees the vices in terms of originating and disappearing is not called a bodhisatva without vices (mañjuśrīr uvāca yo bhagini bodhisatvaḥ kleśān utpadyamānān nirudhyamānān paśyati sa na bodhisatvo niṣkleśa ucyate).  Sister, if only darkness appears in an oil lamp, it cannot really be called an oil lamp, in the same way, sister, the bodhisatva who sees the vices in terms of originating and disappearing is not called a bodhisatva without all vices (tadyathā bhagini yasmin tailapradīpe tamo’ndhakāraṃ pratibhāsate na sa tailapradīpa ucyate, evam eva bhagini yo bodhisatvaḥ kleśān utpadyamānān nirudhyamānān paśyati sa na bodhisatvo niṣkleśa ucyate). One without vices, sister, is called the one who does not see impurity anywhere, who does not see purity, he is one without vices when he is beyond seeing and non-seeing, beyond thought, mind and consciousness (niṣkleśa iti bhagini yo yatra na saṃkleśaṃ paśyati na vyavadātaṃ paśyati, darśanādarśanacittamanovijñaptyapagato niṣkleśaḥ).  Those, sister, who anywhere foster the activity of thoughts, mind and consciousness – even the thought of extinction – they all have vices (ye bhagini yatra cittamanovijñaptipravṛttaya, antamaśo nirvāṇacittaṃ vā, sarve te kliṣṭāḥ).  Why? For the one without vices there are neither thought nor activity of thought (tat kasya hetor, na niṣkleśasya cittaṃ vā cittapravṛttir vā).  Those who foster thoughts having as the object good and bad, for all of them the formative factors are active (yeṣāṃ kuśalākuśalārambaṇacittapravṛttis teṣāṃ sarveṣāṃ abhisaṃskāraḥ); formative factors are the existence, and existence are the formative factors (yo ’bhisaṃskāraḥ sa saṃsāraḥ, yaḥ saṃsāraḥ so ’bhisaṃskāraḥ); all the formative factors are the existence, they, sister, are the vices (sarvasaṃskārāḥ saṃsāras te bhagini kleśāḥ).  The vices, sister, are attachment (kleśa iti bhagini tat saṃyojanam).  The attachment of eye and forms is vice (cakṣūrūpasaṃyojanam hi kleśaḥ), as the attachement of ear and sound, nose and smell, tongue and taste, body and tangibles, mind and moments of existence is vice (evaṃ srotraśabdaghrāṇagandhajihvārasakāyaspraṣṭavyasaṃyojanam hi kleśaḥ), the attachment to morality is vice (śīlasaṃyojanam hi kleśaḥ), the attachment to meditation is vice (samādhisaṃyojanam hi kleśaḥ), the attachment to insight, liberation and the seeing of the knowledge of liberation is vice (prajñāvimokṣavimokṣajñānadarśanasaṃyojanam hi kleśaḥ), the attachment to isolation is vice (pravivekasaṃyojanam hi kleśaḥ).  Absence of vice, sister, is a designation for the absence of activity (niḥkleśa iti bhaginy apracārasyaitad adhivacanam), absence of vice is a designation for the absence of discursive thinking (niḥkleśa iti niḥprapañcasyaitad adhivacanam), absence of vice is a designation for the absence of effort (niḥkleśa iti anābhogasyaitad adhivacanam), absence of vice is a designation for the absence of purpose (niḥkleśa ity apracārasyaitad adhivacanam), the one without calculation and non-calculation, sister, is without vices (gaṇanāgaṇanāviraho bhagini niḥkleśaḥ). 
sriṅ mo gźan yaṅ byaṅ chub sems dpa’ gaṅ bdag1066 la yaṅ1067 ñon moṅs pa med la | gźan dag ñon moṅs pa las 1068 rab tu thar pa1069 la yaṅ1070 śin tu1071 brtson pa de ni |1072 ñon moṅs pa med1073 pa’o źes1074 |1075 de bźin gśegs pas gsuṅs te |  gźan dag ñon moṅs pa las rab tu thar par1076 byed pa ni |1077 (L22b) byaṅ chub sems dpa’i brtson ’grus yaṅ dag 1078 phul lo ||  bu mos smras pa | ’jam dpal byaṅ chub sems dpa’i brtson ’grus yaṅ dag 1079 phul 1080 gaṅ lags |  ’jam dpal gyis smras pa | stoṅ pa ñid la so sor rtog1081 pa’i rjes su ’jug ciṅ |1082 lta ba la spyod pa’i sems can rnams la sñiṅ rje ba daṅ |  mtshan ma med pa la so sor rtog1083 pa’i rjes su ’jug ciṅ |1084 mtshan ma la spyod pa’i sems can rnams la sñiṅ rje ba daṅ |  smon (S22a) pa med pa la so sor rtog1085 pa’i rjes su ’jug ciṅ |1086 (Q258a) smon pa la spyod pa’i1087 sems can rnams la sñiṅ rje ba daṅ |  mṅon par ’du byed pa med pa la so sor rtog1088 pa’i rjes su ’jug ciṅ |1089 mṅon par ’du byed pa la spyod pa’i sems can rnams (N346b) la sñiṅ rje ba daṅ |  skye ba med ciṅ ’chi ’pho ba1090 med pa la so sor rtog1091 pa’i rjes su ’jug ciṅ |1092 rga ba daṅ |1093 śi bar ’du śes pa’i sems can rnams la sñiṅ rje ba daṅ |  skye ba med pa la so sor rtog1094 pa’i rjes su ’jug ciṅ |1095 skye ba daṅ |1096 ’jig1097 par ’du śes pa’i sems can rnams la sñiṅ rje ba daṅ | [(T20b)  ñan thos su ṅes pa la so sor rtog1098 pa’i rjes su ’jug ciṅ |1099 ñan thos kyi ’bras bu thob pa las ldog1100 pa daṅ |  raṅ saṅs rgyas su ṅes pa la so sor rtog1101 pa’i rjes su ’jug ciṅ |1102 raṅ saṅs rgyas kyi ’bras bu thob pa las ldog pa daṅ |  byaṅ chub sems dpa’i skyon med pa la ’jug pa (D227b) so sor rtog1103 pa’i rjes su ’jug ciṅ |1104 sems can thams cad la yaṅ1105 sñiṅ rje ba ste |  sriṅ mo ’di ni byaṅ chub sems dpa’i brtson ’grus yaṅ dag phul lo || 
復次大姉。假(8)使菩薩身無塵勞。則能度脱他人欲垢。如來(9)説此爲無塵勞。救濟他人塵勞之欲。  遵修菩(10)薩乃爲精進。  女又問言。何謂菩薩現在目前(11)精進者乎。  文殊師利答曰。觀於空無而不退(12)轉。衆生邪見則興大哀。  觀於無相而不退轉。(13)衆生有相則以愍濟。  觀於無願而不退轉。衆(14)生貪願則以愍濟。  觀無所行而不退轉。衆生(15)著行則以愍濟。  觀無所生而不退轉。衆生生(16)死則以愍濟。  觀無所起而不退轉。衆生起滅(17)則以愍濟。  觀聲聞乘獲聲聞果使不退轉。  觀(18)縁覺乘獲縁覺果使不退轉。  觀菩薩乘則以(19)愍哀一切群生。  是爲菩薩習平等行精進之(20)事。 
若有菩薩。自(19)離煩惱復令他離。爲解一切衆生縛故勤行(20)精進。如來説此名離煩惱精進菩薩。  See previous item  時勝金(21)色女問文殊師利言。何者名爲最勝精進菩(22)薩。  文殊師利言。若有菩薩不證空法。於身見(23)衆生悲心不捨  不證無相。於惡見衆生悲心(24)不捨  不證無願。於願行衆生悲心不捨  不證(25)無作法。於作行衆生悲心不捨  不證無生法。(26)於生老死衆生悲心不捨  不證無出法。於生(27)滅衆生悲心不捨。  不證聲聞辟支佛果住菩(28)薩位。於一切衆生悲心不捨。  (See previous item)  (See previous item)  是名最勝精進(29)菩薩。 
Further, sister, as the Tahāgata says, the one who himself is without vices, but strives to release others from vices, he is to be called without vices (punar aparaṃ bhagini ya ātmani niḥkleśaḥ parān ca kleśapramocanāya prayujyate so niḥkleśa iti tathāgatenoktam),  so freeing others from the vices is the bodhisatva’s adoption of vigour (parān kleśāt pramocanaṃ tu bodhisatvasya vīryasamādanam).  The girl said: Mañjuśrī, what is the bodhisatva’s adoption of vigour (dārikovāca katamad mañjuśrīr bodhisatvasya vīryasamādanam)?  Mañjuśrī said: Being in accordance with reflection on emptiness but still having compassion for beings acting according to viewpoints (mañjuśrīr uvāca śūnyatāpratyavekṣānuvartanatāpi dṛṣṭicariteṣu satveṣu ca kāruṇyam),  being in accordance with reflection on the absence of distinguishing marks but still having compassion for beings acting according to distinguishing marks (ānimittapratyavekṣānuvartanatāpi nimittacariteṣu satveṣu ca kāruṇyam),  being in accordance with reflection on the absence of wishful thinking but still having compassion for beings acting according to wishful thinking (apraṇidhānapratyavekṣānuvartanatāpi praṇidhānacariteṣu satveṣu ca kāruṇyam),  being in accordance with reflection on the absence of formative factors but still having compassion for beings acting according to formative factors (anabhisaṃskārapratyavekṣānuvartanatâpy abhisaṃskāracariteṣu satveṣu ca kāruṇyam),  being in accordance with reflection on the absence of birth and death but still having compassion for beings having concepts of old age and death (jāticyutipratyavekṣānuvartanatāpi jarāmaraṇasaṃjñeṣu satveṣu ca kāruṇyam),  being in accordance with reflection on the unbornness but still having compassion for beings having concepts of origination and destruction (anutpadapratyavekṣānuvartanatāpi utpādavināśasaṃjñeṣu satveṣu ca kāruṇyam),  being in accordance with reflection on the devlopment of a disciple but still giving up the attainment of the fruit of the disciple (śrāvakaniyāmapratyavekṣānuvartanatāpi śrāvakaphalaprāptivyāvartanam),  being in accordance with reflection on the devlopment of an isolated buddha but still giving up the attainment of the fruit of the isolated buddha (pratyekabuddhaniyāmapratyavekṣānuvartanatāpi pratyekabuddhaphalaprāptivyāvartanam),  being in accordance with reflection on the development of a bodhisatva but still having compassion with all beings (bodhisatvanyāmapratyavekṣānuvartanatāpi sarvasatveṣu ca kāruṇyam),  this, sister, the bodhisatva’s adoption of vigour (idaṃ bhagini bodhisatvasya vīryasamādanam). 
sriṅ mo ’di lta ste 1106 dper na |1107 (L23a) rgya mtsho chen por ’jug pa ni (J259a) sla’i1108 |1109 rin po che chen po dag thogs te1110 ldog1111 par ni dka’o ||  sriṅ mo de bźin du stoṅ pa ñid la so sor rtogs pa1112 ni sla’i1113 | thabs la mkhas pa daṅ bral bas ldog par ni dka’o ||  mtshan ma med pa daṅ | smon pa med pa daṅ | mṅon par ’du byed pa1114 med pa daṅ | skye ba med pa daṅ | (S22b) ’byuṅ ba med pa daṅ | ñan thos kyi skyon med pa daṅ | raṅ saṅs rgyas kyi skyon med pa la yaṅ1115 so sor brtag1116 pa1117 ni sla’i1118 | thabs la mkhas pa daṅ bral bas ldog par ni dka’o || [(N347a)  sriṅ mo ’di lta ste dper na | g-yul ṅo chen por ’jug pa1119 ni sla’i1120 | ma rmas1121 ma ñams par rgal ba1122 ni dka’o || sriṅ mo de bźin du rnam par thar pa’i sgo gsum du yaṅ1123 ’jug1124 pa1125 ni1126 sla’i1127 |1128 thabs la1129 mkhas pa daṅ bral bas 1130 ldog par ni dka’o ||  bu mos smras pa | ’jam dpal thabs śes1131 bgyi ba ji lta bu lags |  ’jam dpal gyis smras pa | sriṅ mo thabs śes1132 bya ba ni |1133 gaṅ phyogs gñis mi spoṅ (Q258b) ba ste |1134 ’di ltar ’khor ba’i phyogs daṅ | mya ṅan las ’das pa’i phyogs so1135 ||1136 [(T21a)  sriṅ mo thabs śes1137 bya ba (P78b) ni1138 |1139 gaṅ sgo gñis ston par byed pa ste | ’khor ba’i sgo daṅ | mya ṅan las ’das pa’i sgo daṅ | stoṅ pa ñid kyi sgo daṅ | lta ba las rab tu thar pa’i sgo daṅ | mtshan ma1140 med pa’i sgo daṅ | mtshan ma las rnam par thar pa’i sgo daṅ | smon pa med pa’i sgo daṅ | bsams1141 bźin du skye ba’i sgo daṅ | mṅon par ’du byed pa med pa’i sgo daṅ | dge ba mṅon par ’du bya ba’i1142 sgo daṅ |1143 skye ba med pa’i sgo daṅ |1144 (L23b) skye ba kun tu1145 ston pa’i sgo daṅ |1146 ’byuṅ ba med pa’i sgo daṅ | phuṅ po daṅ |1147 khams daṅ | skye mched kyi sgo daṅ | skye ba med ciṅ |1148 ’gag pa med pa’i sgo daṅ | skye ba daṅ |1149 ’byuṅ ba’i sgo daṅ | dben1150 pa’i sgo daṅ | sems can yoṅs su smin par bya ba’i sgo daṅ | chos kyi (N347b) dbyiṅs kyi sgo daṅ | chos thams cad 1151 so sor sruṅ1152 ba’i sgo daṅ | (S23a) ñan thos kyi theg pa’i sgo daṅ | byaṅ chub sems dpa’i lhag pa’i bsam (D228a) pa’i sgo daṅ | raṅ byaṅ chub kyi sgo daṅ | saṅs rgyas kyi chos mi brjed1153 pa’i sgo ste1154 |  sriṅ mo byaṅ chub (J259b) sems dpa’ gaṅ sgo gñis ñe bar ston kyaṅ 1155 sgo thams cad la yaṅ1156 chags pa med pa de ni thabs la mkhas pa źes bya’o ||  de bźin du ’dod chags kyi sgo daṅ |1157 ’dod chags daṅ bral ba’i sgo daṅ | źe1158 sdaṅ gi sgo daṅ |1159 źe1160 sdaṅ daṅ bral ba’i sgo daṅ | gti mug gi sgo daṅ | gti mug daṅ bral ba’i sgo daṅ | ñon moṅs pa’i sgo daṅ | ñon moṅs pa daṅ bral ba’i sgo daṅ | ’gro ba thams cad kyi sgo daṅ | ’gro ba med pa’i sgo ste1161 |1162 sriṅ mo ’di ni byaṅ chub sems dpa’i thabs la mkhas pa’o || [(T21b)  byis pa so so’i skye bo thams cad kyi1163 spyod pa’i sgo daṅ |1164 slob pa daṅ | mi slob pa daṅ |1165 ñan thos daṅ |1166 raṅ (P79a) saṅs rgyas daṅ | byaṅ chub sems dpa’i spyod pa’i sgo gaṅ yin pa |1167 de gñis1168 śes pa gaṅ yin pa ’di1169 ni 1170 byaṅ chub sems dpa’i thabs la mkhas pa1171 źes bya’o ||
 
1106. JNP: ins. |  1107. Q: om. |  1108. Q: bla’i  1109. JN: om. |  1110. LQ: ste; P: te |  1111. J: ldag  1112. JNQ rtog pa P rtog par S rtogs par T brtag par for rtogs pa  1113. Q: bla’i  1114. LT: bya ba for byed pa  1115. N: la’aṅ  1116. P: rtog; S: rtogs  1117. DLST: par  1118. Q: bla’i  1119. DT: par for pa; P: om. ’jug pa  1120. Q: bla’i  1121. DJLPQ: smas; S: smas pa; T: smras for rmas  1122. D: rgal par L rgyal ba; P: rgal bar; ST: rgyal bar for rgal ba  1123. N: du’aṅ; L: om. yaṅ  1124. L: sgog for sgo gsum du yaṅ ’jug  1125. DPLT: par  1126. LP: om. ni  1127. Q: bla’i  1128. T: dka’o || for sla’i |  1129. P: om.  1130. P: ins. |  1131. DNS: źes  1132. DNS: źes  1133. DJNPQ: om. |  1134. Q: ||  1135. P: su  1136. P: | for ||  1137. DNS: źes  1138. LST: om. ni  1139. DJNQS: om. |  1140. T: om. ma  1141. P: bsam  1142. P: byed pa’i for bya ba’i  1143. Q: || for |  1144. P: om. skye ba med pa’i sgo daṅ |  1145. DJ: du  1146. J: || for |  1147. P: om. |  1148. DJNPQ: om. |  1149. DJNPQ: om. |  1150. LST: bden  1151. P: ins. kyi  1152. S: bsruṅ  1153. P: mi rjed  1154. P: bste  1155. P: ins. |  1156. N: la’aṅ  1157. Q: om. |  1158. P: źes  1159. T: źe sdaṅ daṅ bral ba’i sgo daṅ | for źe sdaṅ gi sgo daṅ |  1160. P: źes  1161. P: daṅ for ste  1162. JN: om. |  1163. T: om. kyi  1164. P: om. |  1165. P: om. |  1166. P: om. |  1167. DJNPQS: om. |  1168. LT: gñi ga; S: gñis ka for gñis  1169. P: om. de gñis śes pa gaṅ yin pa ’di  1170. LST: ins. |  1171. P: pa’o for pa 
譬如丈夫行入巨海。超進極遠乃致衆寶。  (21)如是大姉。正諦觀察空  無相願及無所行。不(22)生不起。聲聞之乘。縁覺之乘。令難進者至不(23)退轉。乃離因縁。  又如有人入大戰中。使難進(24)者將護忿諍。令無所害致爲難也。如是大姉。(25)其諦觀察三脱門者。不失善權其難  亦爾(26)女復問言。何謂菩薩爲權方便  文殊師利答(27)曰。權方便者。知其時節不捨恐畏生死分部(28)泥洹伴黨。  權方便者。示恐懼門。謂生死門。泥(b1)洹之門。空無之門。所見之門。無相之門。無願(2)之門。彼所想門。無所行門。精進本徳遵行(3)之門。無所出門。現世之門。無所立門。陰種諸(4)入無所起門。無所滅門典所行門。澹泊之(5)門。開化衆生導示之門。法界之門。護正法門。(6)聲聞之門。縁覺之門。説佛道門。度佛道門。  若(7)使菩薩見恐懼門者。於一切門而無所著。是(8)則名曰善權方便。  取要言之貪欲門哉離諸(9)愛故。瞋怒門哉離於結恨。愚癡門哉離於不(10)明。塵勞門哉離於穢濁。諸趣門哉無往來(11)故。是爲菩薩善權方便。  至於一切愚夫行門。(12)所學無學縁覺菩薩如來之門。其能曉了此(13)諸門者。是則名爲善權方便 
譬如大海易入難出。  何以故無善方便(c1)故。  如是聲聞縁覺入空無相無作法中。無方(2)便故不能自出。最勝精進菩薩有方便故能(3)入能出。  譬如有人入陣鬪戰身無傷損而能(4)免出。是最爲難。如是菩薩入空無相無願三(5)解脱門。有方便故則能免出。是則名爲菩薩(6)方便  (7)勝金色女問文殊師利言。云何名爲菩薩方(8)便。  文殊師利言。方便有二種。一者不捨生死。(9)二者不住涅槃。  復有二種。一者空門。二者惡(10)見門。復有二種。一者無相門。二者相覺觀門。(11)復有二種。一者無願門。二者願生門。復有二(12)種。一者無作門。二者種善根行門。復有二種。(13)一者無生門。二者示生門。復有二種。一者無(14)出門。二者陰入界門。復有二種。一者寂滅門。(15)二者出生門。復有二種。一者定門。二者教化(16)門。復有二種。一者法界門。二者護正法門。復(17)有二種。一者聲聞門。二者深心菩提行門。復(18)有二種。一者辟支佛門。二者四無礙門。  若有(19)菩薩於如是等二種法門。爲他示現無所執(20)著。於一切法門亦復如是。是名方便。  復有二(21)種門。一者貪門。二者離貪門。復有二種。一者(22)瞋門。二者離瞋門。復有二門。一者癡門。二者(23)離癡門。復有二門。一者煩惱門。二者離煩惱(24)門。復有二種。一者一切生門。二者離生門。此(25)名菩薩方便門。  復有二種。一者一切凡夫行(26)門。二者一切學無學聲聞辟支佛菩薩如來(27)門。若能知此二種門者。是名菩薩最勝方便 
Just as, sister, it is easy to go into the ocean, but getting hold of the great pearls and return is hard (tadyathā bhagini mahāsāgarapraveśaḥ sukaro mahāratnāny ādāya vyavartanaṃ duṣkaram).  In the same way, sister, to reflect on emptiness is easy, but returning from it is difficult for the one without expedient means (evam eva bhagini śūnyatāpratyavekṣā sukaropāyarahitena vyāvartanaṃ duṣkaram);  to reflect on absence of distinguishing marks, wishful thinking and formative factors, the absence of birth and origination, the way of development of the disciples and the isolated buddhas is easy, but returning from it is difficult for the one without expedient means (ānimittāpraṇihitānabhisaṃskārājātyanutpādaśrāvakanyāmapratyekabuddhanyāmapratyavekṣā sukaropāyarahitena vyāvartanaṃ duṣkaram).  Just as, sister, it is easy to enter a great battle, but getting out without injuries and unhurt is hard. In the same way, sister, to enter the three gates of liberation is easy, but returning is difficult for the one without expedient means (tadyathā bhagini mahāyuddhapraveśaḥ sukaro ’vraṇitānupahatottarṇaṃ duṣkaram, evam eva bhagini trivimokṣamukhapraveśaḥ sukara upāyarahitena vyāvartanaṃ duṣkaram).  The girl said: What, Mañjuśrī, are expedient means like?  Mañjuśrī said: Expedient means, sister, is not giving up the two opposite sides, that is, the side of existence and the side of extinction (kīdṛśo mañjuśrīr upāya iti, mañjuśrīr uvāca, upāya iti bhagini yad dvipakṣāprahāṇaṃ kiṃ tu saṃsārapakṣo nirvāṇapakṣaś ca).  Expedient means, sister, is demonstrating the dual gates (upāya iti bhagini yo mukhadvaysaṃdarśaṇaḥ), that is, the gate of existence and the gate of extinction (saṃsāramukhaṃ nirvāṇamukhaṃ ca), the gate of emptiness and the gate of freedom from viewpoints (śūnyatāmukhaṃ dṛṣṭivimokṣamukhaṃ ca), the gate of absence of distinguishing marks and the gate of freedom from distinguishing marks (ānimittamukhaṃ nimittavimokṣamukhaṃ ca), the gate of absence of no wishful thinking aand the gate of being born according to one’s wish (apraṇidhānamukhaṃ saṃcintyopapattimukhaṃ ca), the gate of absence of things formed and the gate of forming the good (anabhisaṃskāramukhaṃ kuśalābhisaṃskaraṇamukhaṃ ca), the gate of no birth and the gate of demonstrating birth (anutpādamukham utpādasaṃdarśanamukhaṃ ca), the gate of no activity and the gate of parts of the personality, spheres and fields of senseperception (apravṛttimukhaṃ skandhadhātvāyatanamukhaṃ ca), the gate of no origination and destruction and the gate of birth and activity (anutpādānirodhamukhaṃ utpādapravṛttimukhaṃ ca), the gate of isolation and the gate of maturing beings (vivekamukhaṃ satvaparipācanāmukhaṃ ca), the gate of total reality and the gate of caring for every single thing (dharmadhātumukhaṃ sarvadharmapratirakṣaṇamukhaṃ ca), the gate of the way of disciplines and the gate of the determination of the bodhisatva (śrāvakayānamukhaṃ bodhisatvādhyāśayamukhaṃ ca), the gate of isolated awakening and the gate of never forgetting the qualities of the Buddha (pratyekabodhimukhaṃ buddhadharmāsaṃpramoṣamukhaṃ ca).  Sister, the bodhisatva demonstrating the dual gates but not getting attached to any gates is called able in expedient means (yo bhagini bodhisatvo mukhadvayam upadarśayann api sarvamukheṣv asaktaḥ sa upāyakuśala ucyate).  In the same way with the gate of desire and the gate of absence of desire (evam eva rāgamukhaṃ vigatarāgamukhaṃ ca), the gate of aversion and the gate of absence of aversion (dveṣamukhaṃ vigatadveṣamukhaṃ ca), the gate of bewilderment and the gate of absence of bewilderment (mohamukhaṃ vigatamohamukhaṃ ca), the gate of vices and the gate of absence of vices (kleśamukhaṃ vigatakleśamukhaṃ ca), the gate of all movement and the gate of absence of movement (sarvagatimukham agatimukhaṃ ca), this, sister is the bodhisatvas ability in expedient means (idaṃ bhagini bodhisatvasyopāyākauśalyam).  The gate of the behaviour of the ordinary naive beings and the gate of the behaviour of the one to be trained, the one without need of further training, the disciple, the isolated buddhas as well as that of the bodhisatva, the knowledge of these two gates is the ability in expedient means of the bodhisatva (yad bālapṛthagjanacaryāmukhaṃ śaikṣāśaikṣaśrāvakapratyekabuddhabodhisatvacaryāmukhaṃ ca yad taddvayajñānam idam bodhisatvasyopāyakauśalyam ucyate). 
||1172 bam po gñis pa ste tha ma1173 ||1174   yaṅ de’i tshe na |1175 bcom ldan ’das (Q259a) bya rgod kyi phuṅ po’i ri’i1176 ṅos kyi sman ljoṅs źig na |1177 (L24a) źabs1178 ’briṅ 1179 byed pa’i dge sbyoṅ1180 tshe daṅ ldan pa kun dga’ bo daṅ 1181 thabs1182 gcig tu riṅ du (N348a) ’chags1183 pas |1184 ’chag ciṅ bźugs so || der bźugs nas |1185 bcom ldan ’das kyis 1186 ’jam dpal gźon nur gyur pa la |1187   ’jam dpal khyod kyis 1188 byaṅ chub sems dpa’i brtson ’grus yaṅ dag 1189 phul daṅ1190 |1191 thabs la mkhas pa ji skad bstan (S23b) pa de ni de bźin te | legs so 1192 legs so źes bya ba byin pa daṅ |  legs so 1193 źes bya ba’i sgra des |1194 stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di dbyaṅs kyis go bar gyur ciṅ | legs so źes bya ba’i sgra de ñid kyis |1195 stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di rnam pa drug tu1196 rab tu1197 g-yos par yaṅ1198 gyur nas |1199 lha daṅ |1200 klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin daṅ | nam mkha’ ldiṅ daṅ | mi’am ci daṅ | lto ’phye1201 chen po daṅ | mi daṅ |1202 mi ma yin pa rnams daṅ | brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba maṅ po dag |1203 legs so 1204 źes bya (J260a) ba’i sgra des bskul1205 nas |1206 bcom ldan ’das ga la ba (P79b) der doṅ ste phyin nas |1207 bcom ldan ’das kyi1208 źabs la mgo (D228b) bos phyag ’tshal te | phyogs gcig tu1209 ’khod do || [(T22a)  phyogs gcig tu1210 ’khod1211 nas |1212 lha daṅ |1213 klu daṅ | gnod sbyin daṅ |1214 dri za daṅ | lha ma yin daṅ |1215 nam mkha’ ldiṅ daṅ |1216 mi’am ci daṅ | lto ’phye1217 chen po daṅ | mi daṅ mi ma yin pa daṅ | brgya byin daṅ |1218 tshaṅs pa daṅ | ’jig rten (N348b) skyoṅ ba de dag gis |1219 bcom ldan ’das la ’di skad ces gsol to ||1220 bcom ldan (L24b) ’das legs so 1221 źes bgyi ba’i sgra1222 gaṅ gis stoṅ gsum gyi1223 stoṅ chen po’i ’jig rten gyi khams dbyaṅs kyis1224 go bar mdzad pa de |1225 bcom ldan ’das kyis1226 su la stsal | bcom ldan ’das kyis bka’ stsal pa | lha’i bu dag de1227 ni ’jam dpal gźon nur gyur pa la’o ||  lha’i bu rnams kyis gsol pa | bcom ldan ’das ’jam dpal gźon nur gyur (S24a) pa de da1228 ltar1229 (Q259b) gaṅ1230 na mchis | bcom ldan ’das kyis bka’ stsal pa | lha’i bu dag ’jam dpal gźon nur gyur pa ni |1231 rgyal po’i khab1232 kyi groṅ khyer chen po’i śar phyogs kyi sgo na | smad ’tshoṅ ma’i bu mo gser mchog ’od dpal źes bya ba daṅ 1233 lhan cig tu1234 chos daṅ ldan pa’i gtam zer źiṅ ’dug gis |1235 lha’i bu dag gaṅ dag chos ñan par ’dod pa dag kyaṅ1236 der deṅ1237 śig1238 |  de nas lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin daṅ |1239 nam mkha’ ldiṅ daṅ | mi’am ci daṅ | lto ’phye chen po daṅ | mi daṅ 1240 mi ma yin pa daṅ | brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba de dag (P80a) thams cad lhan cig tu ’dus nas |1241 ’jam dpal gźon nur gyur pa ga la ba1242 der doṅ1243 ste 1244 phyin pa daṅ | lus rags par sprul nas |1245 me tog gi char rab tu phab ste | me tog gi char des1246 rgyal po’i (N349a) khab kyi khor1247 khor yug tu |1248 me tog 1249 chal1250 (T22b) bar1251 bkram par gyur to ||  de na1252 lha rnams kyis kyaṅ mi rnams mthoṅ źiṅ |1253 mi rnams kyis1254 kyaṅ lha rnams 1255 mthoṅ ste | phan tshun smra bar ni1256 mi byed do || de ltar rgyal po’i khab kyi (J260b) groṅ khyer chen po nas |1257 srog chags brgya stoṅ phrag maṅ po dag |1258 me tog de1259 dag (L25a) gis kyaṅ 1260 bskul1261 | lha’i lus rags pa de dag gis kyaṅ1262 bskul nas |1263 ’jam dpal gźon nur gyur pa1264 ga la ba der doṅ ṅo ||  rgyal po ma skyes dgra yaṅ1265 (D229a) bud med kyi1266 tshogs rnams1267 kyis bskor te | dpuṅ gi tshogs yan lag bźi pa daṅ |1268 lhan cig tu1269 rgyal po’i ’byor pa chen po daṅ1270 | rgyal po’i mthu chen pos |1271 ’jam dpal (S24b) gźon nur gyur pa ga la ba der soṅ nas | ’khor de daṅ |1272 rgyal po ma skyes dgra daṅ | blon1273 po daṅ |1274 blon po’i bu rnams daṅ | tshoṅ dpon daṅ |1275 khyim bdag gi bu rnams kyis |1276 smad ’tshoṅ ma’i bu mo gser mchog ’od dpal de |1277 ’dod chags kyi1278 ñon moṅs pa’i1279 kun nas ldaṅ ba daṅ bral te | dbaṅ po daṅ 1280 spyod lam rab tu źi źiṅ |1281 dbaṅ po mi g-yeṅ1282 la |1283 ṅo tsha śes pa daṅ | dpal gyis legs par brgyan par1284 mthoṅ ṅo || (Q260a) mthoṅ nas kyaṅ de la phyin chad1285 su yaṅ1286 ’dod pa’i rnam par rtog pa1287 mi skye bar gyur to || 
1172. Q: om. ||  1173. P: om. gñis pa ste tha ma; QS: ma’o for ma; T: tha’o for tha ma  1174. D: | for ||  1175. DJNPQ: om. |  1176. LST: om. ri’i  1177. DJNQ: om. |  1178. LT: źa for źabs  1179. Q: źam riṅ for źabs ’briṅ  1180. PST: sloṅ  1181. P: ins. |  1182. LST: om. thabs  1183. JNQT: ’chag  1184. DJNQ: om. |  1185. DJNPQ: om. |  1186. P: ins. |  1187. DJNQ: om. |  1188. P: ins. |  1189. P: ins. pa  1190. P: pa for daṅ  1191. DJNPQ: om. |  1192. P: ins. |  1193. P: ins. |  1194. DJNPQ: om. |  1195. DJNPQ: om. |  1196. Q: du  1197. LST: om. rab tu  1198. P: om. yaṅ  1199. DJNQ: om. |  1200. Q: om. |  1201. P: ’che  1202. DJNQ: om. |  1203. DJNPQS: om. |  1204. P: ins. |  1205. P: skul  1206. DJNQ: om. |  1207. Q: om. |  1208. L: kyis  1209. Q: du  1210. Q: du  1211. P: mkhod  1212. DJNQ: om. |  1213. JNQ: om. |  1214. JN: om. |  1215. JN: om. |  1216. P: om. |  1217. P: che  1218. P: om. |  1219. DJNQ: om. |  1220. T: |  1221. Q: ins. ||  1222. P: sgo  1223. Q: gyis  1224. P: kyi  1225. DJNQ: om. |  1226. P: kyi  1227. P: de dag for dag de  1228. Q: de  1229. LST: lta  1230. LST: ga  1231. DJNQ: om. |  1232. J: khabs  1233. DJLNP: ins. |  1234. Q: du  1235. DJNPQ: om. |  1236. P: daṅ for dag kyaṅ  1237. NPT: deṅs  1238. S: źig  1239. Q: om. |  1240. PS: ins. |  1241. Q: om. |  1242. P: om. ga la ba  1243. L: soṅ  1244. P: om. |  1245. DJNQ: om. |  1246. P: om. rab tu phab ste | me tog gi char des  1247. LPS: kho ra for khor  1248. DJNPQ: om. |  1249. ST: ins. gis; L: ins. gi  1250. Q: tsha la; S: char for chal  1251. LST: par  1252. LPST: nas  1253. DJNQ: om. |  1254. P: kyi  1255. JN: ins. kyaṅ  1256. L: ba for bar ni; ST: om. ni  1257. DJNQ: om. |  1258. DJNS: om. |  1259. S: om. de  1260. J: ins. |  1261. P: bkul  1262. P: om. kyaṅ  1263. Q: om. |  1264. Q: pa’i  1265. N: dgra’aṅ  1266. Q: maṅ po’i for kyi  1267. LST: om. rnams  1268. DJNQS: om. |  1269. LST: om. tu  1270. P: om. daṅ  1271. DJNPQ: om. |  1272. Q: om. |  1273. DJNPQ: rgyal for blon  1274. L: om. blon po daṅ |; DJNQ: om. |  1275. DJN: om. |  1276. DJNQ: om. |  1277. JNQ: om. |  1278. DJNS: kyis  1279. LST: par for pa’i  1280. P: ins. |  1281. DJNQ: om. |  1282. P: yeṅs  1283. DJNPQ: om. |  1284. PS: pa  1285. DJNP: cad  1286. N: su’aṅ  1287. P: par 
  (14)爾時世尊在靈鷲山。遊泉水邊而以經行。賢(15)者阿難侍從倶焉。於是世尊。則以遙讃。  善哉(16)善哉文殊師利。是爲菩薩奉習平等現在目(17)前善權方便精進之行。如仁所云等無差特(18)也。  於時以此善哉之音。即得普告三千世界。(19)其聲悉周六反震動。則無央數天龍鬼神犍(20)沓惒阿須倫迦留羅眞陀羅摩休勒。人與非(21)人。釋梵四王聞善哉音皆受告勅。往詣佛所(22)稽首足下退住一面。  各白佛言。向者大聖爲(23)何所讃。乃告三千悉見蒙勅。大千世界六反(24)震動。世尊答曰。天子欲知。歎文殊師利有所(25)勸化也。  又問。今者所遊。佛言。於王舍城東門(26)之下在中街路。爲上金光首。廣説經法談論(27)所趣。天子汝等往求法誼。  時天龍神犍沓惒(28)阿須倫迦留羅眞陀羅摩休勒人與非人。釋(820c1)梵四王。一切僉然共詣文殊師利談所。自現(2)半身而雨天花。悉皆周遍王舍大城。  於彼世(3)時諸天見人人見諸天。各自安隱無諍訟者。(4)又王舍城無數千人。各取諸天所散之花。齎(5)詣文殊師利。  時阿闍世王與四部兵後宮婇(6)女大臣百官。從諸小王倶共往詣文殊師利。(7)又諸尊者及長者子太子群臣。見上金光首(8)威儀耀赫諸根澹怕。破壞塵勞離於顛倒。(9)殊妙之徳而自莊嚴。見已如是不復興發貪(10)欲之想 
(28)大莊嚴法門經卷上
(a3)大莊嚴法門經卷下亦名文殊師利神通力經亦名勝金色光明徳女經
(4)隋天竺三藏那連提耶舍譯  (5)爾時世尊。與侍者阿難。在耆闍崛山頂大經(6)行處。遙讃文殊師利言。  善哉善哉文殊師利。(7)善説菩薩最勝精進方便法門。  如汝所説。讃(8)此語時其聲遍滿三千大千世界。一切大地(9)六種震動。是時無量天龍夜叉乾闥婆阿修(10)羅迦樓羅緊那羅摩睺羅伽人非人等。帝釋(11)天王大梵天王四天大王。皆悉尋聲同詣佛(12)所。恭敬禮足却住一面。  倶白佛言。世尊。向聞(13)如來讃善哉聲遍大千界地皆震動。未審。如(14)來讃歎誰耶。爾時世尊告諸大衆。我向讃歎(15)文殊師利。  是時大衆復白佛言。世尊。文殊師(16)利今在何處。佛言。在王舍城東門路上。共金(17)色女爲諸大衆敷演妙法。汝等若欲樂聞法(18)者宜可往彼。  是時一切天龍夜叉乾闥婆阿修(19)羅迦樓羅緊那羅摩睺羅伽人非人等。帝釋(20)天王大梵天王四天大王聞佛教已。倶詣文(21)殊師利所。各現自身殊勝光明。雨天妙華遍(22)王舍城及諸大衆。  爾時一切人天大衆。皆得(23)相見無有障礙。時王舍城一切人民。見諸天(24)衆及見妙華。皆共相隨往文殊師利所。  爾時(25)阿闍世王。以大威徳莊嚴四兵及後宮婇女。(26)亦皆往詣文殊師利所。是時城中一切王子。(27)大臣長者居士子等。見金色女心住寂滅。皆(28)捨染心五根清淨。具諸慚愧無復煩惱。 
  At that time the Lord was walking with his attendant the venerable monk Ānanda in the mountain forest (girikuñja) on the slopes of the Vulture Peak (gṛdhrakūṭaparvatatala), and then sat down. Having sat down he addressed the princely Mañjuśrī:  “Mañjuśrī, the way you taught the bodhisatva’s assumption of vigour (vīryasamādāna) and ability in expedient means (upāyakauśalya), that is just the way they are, it is very good, very good!”  By that word “Very good” the whole system of threefold thousand great thousand world spheres was filled with the sound, and by that word “Very good” the whole system of threefold thousand great thousand sixfold world spheres were moved, and gods, snakegods, demons, heavenly musicians, giants, celestial birds, man-horses, great snakes, men and not men, the king of the gods, the creator and many protectors of the world were incited by that word “Very good” and went to the the place where the Lord stayed, greeted him by bowing the head to the feet of the Lord and sat down at one side.  Having sat down, the gods, snakegods, demons, heavenly musicians, giants, celestial birds, man-horses, great snakes, men and not men, the king of the gods, the creator and many protectors of the world said to the Lord: “To whom did the Lord express the word “Very good”, by which the whole system of threefold thousand great thousand world spheres was filled with the sound?” The Lord said: “Sons of gods, it was to the princely Mañjuśrī.”  The sons of gods said: “Lord, where does the princely Mañjuśrī stay now?” The Lord said: “Sons of gods, the princely Mañjuśrī stays at the eastern gate of the great city Rājagṛha engaged in religious conversation with the daughter of a courtesan called Suvarṇottamaprabhāśrī, so the sons of gods who wishes to listen to the religion should go there.”  Then all those gods, snakegods, demons, heavenly musicians, giants, celestial birds, man-horses, great snakes, men and not men, the king of the gods, the creator and many protectors of the world assembled and went to where the princely Mañjuśrī stayed, and having manifested themselves in gross bodies and made it rain with flowers, and by that rain of flowers bunches of flowers were spread all over the neighbourhood (parisamanta) of Rājagṛha.  There the gods could see the men and men could see the gods, but they did not expostulate with each other. And many hundred thousand beings from the great city of Rājagṛha, having been incited by those flowers, having been incited by those visible bodies of the gods (devaudārikakāya), went to where the princely Mañjuśrī stayed.  The king Ajātaśatru – surrounded by his retinue of women, with his armed forces of four classes (caturaṅgabala), with great royal richness and great royal might (mahārājānubhava) – also went to where the princely Mañjuśrī stayed, and the retinue, the king, the ministers, the sons of the ministers, the traders, the sons of the householders saw that daughter of a courtesan Suvarṇottamaprabhāśrī freed from the manifestation of the vice desire (rāgakleśaparyutthāna), her senses and behaviour were calm (praśāntendriyeryāpatha), and her senses were not disturbed (atandritendriya), full of shame, adorned with beauty (śrīsamalaṃkṛtā). And having seen her, the mental construction of desire (rāgavikalpa) did not afterwards arise in them. 
de nas ’jam dpal gźon nur gyur pas |1288 skye bo’i tshogs chen po de ’dus par rig (N349b) nas | (P80b) smad ’tshoṅ ma’i bu mo gser mchog ’od dpal la ’di skad ces smras so || bu mo skye bo’i tshogs chen po1289 thams cad kyis khyod mthoṅ yaṅ |1290 phyir źiṅ chags pa med na1291 | khyod kyis1292 ñon moṅs pa de dag gaṅ du bźag |  bu mos smras pa | ’jam dpal sems can thams (T23a) cad kyi ñon moṅs pa rnams ni |1293 ye śes daṅ 1294 rnam par grol ba la1295 gnas pa daṅ | chos kyi dbyiṅs la gnas (L25b) pa ste | de dag kyaṅ ma bskyed1296 pa daṅ | ma bkag pa daṅ | ma bsgyur1297 bar de ltar bdag gis rtogs so || ñon moṅs pa’i raṅ bźin gaṅ lags pa 1298 de yaṅ1299 bdag gis rtogs lags so ||  ’jam dpal gyis smras pa | bu mo ñon moṅs pa’i raṅ bźin de 1300 gaṅ yin |  bu mos smras pa | ’jam dpal rtog pa ma mchis śiṅ |1301 rnam par rtog1302 pa ma1303 mchis pa’i raṅ bźin ni 1304 ñon moṅs pa’i raṅ bźin lags so || (S25a) tshul bźin ma lags pa ma skyes pa’i raṅ bźin (J261a) ni 1305 ñon moṅs pa’i raṅ bźin lags so || ñon moṅs pa rnams ni glo1306 bur te | stoṅ pa ñid rtogs pa daṅ lhan cig mi gnas so || mtshan ma med pa daṅ1307 |1308 smon pa med pa1309 śes pa daṅ 1310 lhan cig mi gnas so || raṅ bźin gyis ’od gsal ba daṅ 1311 lhan cig mi gnas so ||  ’jam dpal ’di lta ste dper na | dug drag po’i sbrul1312 gdug pas1313 bltas pa (D229b) tsam gyis1314 |1315 skye bo ’gum par ’gyur1316 ba las |1317 der mi źig (N350a) gis dug1318 thams cad ’jil ba daṅ | dug thams cad rab tu źi bar bgyid pa’i sman gnod sel ces1319 bgyi ba ’tshal te 1320 mchis nas | (P81a) de nas sman de bstan ma thag du sbrul1321 gdug pa’i dug1322 de ma mchis par bgyis nas |1323 de la khye’u daṅ bu mo rnams brtse1324 bas rtse1325 źiṅ | khye’u daṅ bu mo de dag (Q260b) sbrul1326 gdug pa de daṅ lhan cig tu1327 1328 rtse1329 bar bgyid de | paṅ1330 par len ciṅ glo1331 la se ral phreṅ1332 du btags1333 te1334 | rgyan1335 du bgyis kyaṅ 1336 tshig par mi bgyid |1337 za bar1338 mi bgyid | sdug bsṅal du mi (L26a) bgyid do ||  ’jam dpal de bźin du bdag kyaṅ (T23b) sṅon chos ’dul ba ma thos pas1339 |1340 tshul bźin ma lags pa 1341 yid1342 la bgyid pa phyin ci log la ñe bar gnas pa’i ñon moṅs pas1343 yoṅs su bsregs pa na |1344 ’dod chags kyi sa1345 raṅ gi lus la chags śiṅ |1346 raṅ gi gzugs la mṅon par źen te | gzugs dbu ba lta bur so sor rtog par mi bgyid | lus sgyu ma’i chos ñid du ma ’tshal | dga’ ba’i rtsed mo rmi lam lta bur ma ’tshal |1347 ’dod pa’i dga’ ba’i ro myaṅ ba sbraṅ (S25b) rtsi’i1348 thigs pa lta bur ma ’tshal | srog gi1349 dbaṅ po zil pa’i thigs pa lta bur ma ’tshal | 1350 ’du byed thams cad mi rtag par ma ’tshal | lus mi sdug par ma ’tshal |1351 ’du byed thams cad śin tu sdug bsṅal bar ma ’tshal (N350b) źiṅ1352 |1353 chos thams cad bdag ma mchis par so sor rtog par mi bgyid de |1354 bdag kyaṅ mun pa mun nag1355 gis bsgribs śiṅ |1356 gźan la yaṅ1357 mun par bgyid | bdag kyaṅ bciṅs śiṅ 1358 gźan la yaṅ1359 ’chiṅ1360 bar bgyid pa las1361 |  ’jam dpal gaṅ gi (J261b) tshe |1362 bdag gis khyod las chos1363 daṅ ldan pa’i bka’ mchid1364 thos te | thos nas kyaṅ mos śiṅ |1365 mos nas kyaṅ rnam par (P81b) grol te |1366 de’i slad du bdag da ltar daṅ |1367 slan1368 chad1369 chags pa’i mig gis |1370 su la1371 yaṅ lta1372 bar mi bgyid do ||  de ci’i slad du źe na | ’jam dpal snaṅ ba ni mun pa daṅ lhan cig mi gnas so || ’jam dpal de bźin du ’dod chags daṅ 1373 bral ba ni su yaṅ1374 ñon moṅs pa rnams la chags pa ma mchis pa’i slad du’o || 
1288. DJNQ: om. |  1289. LPST: om. chen po  1290. DJNP: om. |  1291. P: pa for na  1292. P: kyi  1293. DJNPQ: om. |  1294. P: ins. |  1295. P: las  1296. JNP: skyed  1297. P: sgyur  1298. P: ins. de yaṅ lags pa  1299. N: de’aṅ  1300. P: ins. ni  1301. DJNQ: om. |  1302. L: rtogs  1303. P: om. ma  1304. L: ins. |  1305. P: ins. |  1306. DJLPQ: blo  1307. P: om. daṅ  1308. JN: om. |  1309. LST: pa’i for pa  1310. P: ins. |  1311. P: ins. |  1312. DJNQ: sprul  1313. P: pa can for pa  1314. P: gyi  1315. DJNPQ: om. |  1316. P: gyur  1317. DJNQ: om. |  1318. T: dus  1319. NS: źes  1320. P: ins. ma  1321. DJNQ: sprul  1322. P: om. pa’i dug  1323. DJNQ: om. |  1324. JNQS: rtse  1325. P: brtse  1326. DJNQ: sprul  1327. LT: du  1328. P: ins. |  1329. P: brtse  1330. N: phaṅ; P: phad  1331. L: gro  1332. LST: ’phreṅ  1333. P: gtags  1334. LT: ste  1335. T: rgyun  1336. P: ins. |  1337. Q: om. |  1338. P: zad par for za bar  1339. LST: pa na for pas  1340. DJNPQ: om. |  1341. Q: ins. ya  1342. P: yin  1343. P: om. pas  1344. DJNQ: om. |  1345. DJLT: kyis, NPQ?; S: kyi for kyi sa  1346. DJNQ: om. |  1347. P: om. |; T: duplicates dga’ ba’i rtsed mo rmi lam lta bur ma ’tshal |  1348. P: rtsi  1349. P: gis  1350. T: ins. duplicates the above as dga’ ba’i rtsed mo rmi lam lta bur ma ’tshal | ’dod pa’i dga’ ba’i ro myaṅ ba sbraṅ rtsi’i thigs pa lta bur ma ’a |  1351. T: duplicates lus mi sdug par ma ’tshal |  1352. LPST: ciṅ  1353. JNQ: om. |  1354. DJN: om. |  1355. P: bdag for mun nag  1356. Q: om. |  1357. N: la’aṅ  1358. LST: ins. |  1359. N: la’aṅ  1360. L: bciṅs; ST: bciṅ  1361. L: lag; Q: lags  1362. DJNPQ: om. |  1363. T: om. chos  1364. P: mchis  1365. DJNPQ: om. |  1366. DJNQ: om. |  1367. DJNPQ: om. |  1368. T: slad  1369. P: cad  1370. DJNPQS: om. |  1371. N: la’aṅ  1372. LPST: blta  1373. Q: ins. |  1374. N: su’aṅ 
(11)爾時文殊師利。告上金光首。今者衆人普來(12)集會。以何等故無復染著。前所欲塵今爲安(13)在。  女白文殊師利。一切衆生塵勞之欲。則建(14)立志慧脱本際。住於法界無本之處。無本如(15)此而無差特。無生無滅亦無所處。又彼塵欲(16)則爲本淨。分別平等。  又問女曰。何謂塵欲而(17)爲本淨。  答曰。無想不想。無應不應。以此塵欲(18)則爲本淨。塵從順行而無所起。則爲本淨。當(19)知塵欲因客。遊來。曉了空慧與道同居。無相(20)之慧。無願之慧。本淨之明。而倶同居。察此一(21)切悉無所有。  譬如蛇虺含毒害人。若有人來(22)而齎良藥能消恚毒。蛇這見藥毒即滅除。男(23)女大小知毒歇盡。悉共戲弄著械膝上。無所(24)傷害亦不螫人。  如是人者。本未曾聞法律之(25)時。念於不順所見顛倒。處於塵欲爲之所燒。(26)己身貪欲自著顏色。已能觀了色如聚沫。則(27)知身法猶如幻化。分別戲樂若如於夢。已解(28)愛欲若如水泡。命如朝露萬物無常。曉了諸(a1)陰皆同惱患。知身不淨悉爲空無。觀一切法(2)皆無吾我。正諦思惟本末悉虚。不毀他人不(3)自稱譽。亦不自縛不縛他餘。  今我從仁聞所(4)説法。尋即信樂便得解脱。是故眼視無所染(5)著。  所以者何。省仁之説應其所作而處塵勞。(6)如是計塵亦無欲垢誰能見者(7) 
時文(29)殊師利。見此大衆於金色女無染心已。問金(b1)色女言。汝今煩惱置在何處。令諸王子乃至(2)居士子等不生染心。  金色女言。一切煩惱及(3)衆生煩惱。皆住智慧解脱之岸。如如法界平(4)等法中。彼諸煩惱非有生非有滅亦不安置。(5)我如是知如是正見煩惱體性。  文殊師利語(6)金色女言。何者是煩惱體性。  金色女言。諸惡(7)覺觀是煩惱體性。不淨攀縁故煩惱則生。清(8)淨覺觀故煩惱如客。是故煩惱不與空智和(9)合。不與無相無願和合。  如大毒蛇眼視人時(10)人便消滅。若有智人持阿伽陀藥往彼蛇所(11)蛇聞藥氣即便失毒。乃至童子種種觸惱不(12)2能爲害。  文殊師利。我於昔時惡覺觀故顛倒(13)心生。爲煩惱火之所焚燒。愛著自身不知此(14)身如沫如炎如幻如化如於夢中。受五欲樂(15)如蜜塗刀。愚者貪味不覺傷舌。又如草露見(16)日便消。不知諸行無常迅速。不知五陰一向(17)常苦。不知自身性不清淨。不知一切法離我(18)我所種種差別。不知自無所見令他闇蔽。不(19)知自縛復令他縛。  我未聞法於此諸法不得(20)解脱。我今聞法得智慧已。於諸煩惱而得解(21)脱。是故一切衆生於我身所不生貪心。文殊(22)師利。  譬如光明不與闇住。如是離貪心者煩(23)惱不住。 
Then the princely Mañjuśrī, having seen that great crowd of people (mahājanakāya), said to the daughter of a courtesan Suvarṇottamaprabhāśrī: “My child (dārike), even though seeing this great crowd of people you are not any more filled with desire, so where have you disposed of your vices (kleśa)?”  The girl said: “The vices, Mañjuśrī, of all beings are placed within knowledge and liberation, placed within the totality of moments of existence (āha sarvasatvānāṃ kleśā jñānavimokṣasthitā dharmadhātusthitā), and I have understood them thus as without origination, without destruction without change (te caivaṃ mayānutpannāniruddhāvikṛtā avabuddhāḥ), this essential nature of the vices is what I have understood (yaḥ kleśasvabhāvaḥ sa tu mayāvabuddhaḥ).”  Mañjuśrī said: “My child, what is the essential nature of vices (mañjuśrīr uvāca kleśasvabhāvo dārike katamaḥ)?”  The girl said: “The essential nature beyond construction and thought-construction, Mañjuśrī, is the essential nature of the vices (akalpāvikalpasvabhāvo mañjuśrīḥ kleśasvabhāvaḥ); the fundamentally unborn essential nature is the essential nature of the vices (yoniśo’nutpannasvabhāvaḥ kleśasvabhāvaḥ); the vices are adventitious, they do not stay on with the understanding of emptiness (āgantukāḥ kleśā na śūnyatādhigamena sārdhaṃ saṃvasanti); they do not stay on with knowledge of the absence of distinguishing marks and the absence of wishful thinking (nānimittāpraṇdhānajñānena sārdhaṃ saṃvasanti); they do not stay with the originally pure light (na prakṛtiprabhāsvareṇa sārdhaṃ saṃvasanti).  Just like, Mañjuśrī, a man is killed in a minute by a venomous (viṣogra) snake (āśīviṣa), but if a man eats the drug called Agada, which neutralizes all poison (sarvaviṣaghna) and passifies all poison (sarvaviṣapraśamana), then, as soon as the drug is administered, the poison of the venomous snake (āśīviṣaviṣa) is made to nought, and boys and girls can play with it. Playing with the snake they adopt it (kroḍīkṛ-) and binds it with ornaments (pārśvasūtraka), but even though they adorn it it does not hurt (na dahati) or bite (na bhakṣayati) or inflict harm upon anybody (na duḥkhayati).  In the same way, Mañjuśrī, I had not heard of the discipline of religion before and was burnt by the vices brought about by superficial mental activity and misunderstandings (evam eva mañjuśrīr aham aśrutapūrvadharmavinayāyoniśomanasikāraviparītopasthitaiḥ kleśaiḥ paridagdhā), attached to my own body by desire (rāgeṇa svakāyasaktā), attached to my beauty (svarūpābhiniviṣṭā), and I did not reflect on (pratyavekṣ-) the fact that beauty (rūpa) is just like foam (phenopama); I did not understand that the body (kāya) has the nature of an illusion (māyopama), I did not understand that playing with pleasures (ratikrīḍā) is like a dream (svapnopamā), I did not understand that the taste of the pleasure of desire (kāmaratyāsvāda) is like a drop of honey (madhu), I did not understand that the life-principle (jīvitendriya) is like dew-drops (avaśyāyabindhūpama), I did not understand that all composite things (saṃskāra) are impermanent (anitya), I did not understand that the body is impure (aśubha), I did not understand that all composite things (saṃskāra) are intense suffering (atyantaduḥkhita), and I did not reflect on (pratyavekṣ-) the fact that all moments of existence are without self-substance (anātma). I was thus myself obscured by darkness and also obscured others (ahaṃ ca tamo’ndhakārāvṛtā parāñ cāndhīcakāra), I was bound myself and bound others (ahaṃ ca baddhā parāñ ca babandha).  When I, Mañjuśrī, heard your speech on religion, and having heard it got faith in it, having got faith in it I was freed (yadā mañjuśrīr ahaṃ tvaddharmakathāṃ śrutā śrutvā cādhimuktādhimucya ca vimuktā), so I will not, neither in the present, nor in the future, look upon anyone with desirous eyes (tasmān nāhaṃ kaṃcid sāmpratam āyatyāṃ vā raktacakṣuṣā drakṣyāmi).  And why? Mañjuśrī, light does not coexist with darkness (tat kasya hetoḥ, na mañjuśrīr ālokas tamobhiḥ sārdhaṃ saṃvasati), and, in the same way, Mañjuśrī, no one without vices is attached to the vices (evam eva mañjuśrīr na kaścid vigatarāgaḥ kleśai raktaḥ). 
de nas yaṅ ’jam dpal gźon nur gyur pa la |1375 smad (D230a) ’tshoṅ (L26b) ma’i bu mo gser mchog ’od dpal gyis |1376 (T24a) ’di skad ces smras so ||  kye ma ’jam dpal lha’i ’khor1377 daṅ |1378 mi’i ’khor chen po ’di ’dus kyis | gaṅ gis lha (Q261a) daṅ mi ’di dag gis ñon moṅs pa’i raṅ bźin de dag rtogs nas |1379 sems can rnams la sñiṅ rje1380 bas 1381 bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed par ’gyur ba 1382 de lta bu’i chos kyi bka’ mchid bgyi bar1383 khyod spobs par1384 mdzod cig |  ’jam dpal gyis smras pa | sriṅ mo ñon moṅs (S26a) pa’i raṅ bźin la ni mos par dka’o ||1385 de (N351a) ci’i phyir źe na | sriṅ (P81b6) mo ñon moṅs 1386 pa’i raṅ bźin ni |1387 byaṅ chub yin pa’i phyir ro || 
爾時上金光首白。文殊師利。  一切大會諸天(8)人民將無恐懼。唯爲分別如應説法。令諸天(9)人曉了塵欲。本悉清淨愍哀一切。使發無上(10)正眞道意。  文殊師利答曰。欲塵本淨信樂者(11)希。所以者何用不覺故。覺塵清淨則成道矣。 
爾時金色女對文殊師利説是法已。(24)白文殊師利言。  一切天人大衆雲集。唯願慈(25)悲具説法力。開示人天令知一切煩惱體性。(26)知體性已。於諸衆生起憐愍心。爲諸衆生得(27)安隱故。發阿耨多羅三藐三菩提心。  時文殊(28)師利復作是言。此煩惱體性難信難解。何以(29)故。此煩惱性即是菩提故。 
Then the daughter of a courtesan Suvarṇottamaprabhāśrī said to the princely Mañjuśrī:  Please Mañjuśrī, since these great congregations of gods and men are assembled here, be eloquent in your religious speech so that these gods and these men produce the thought of the absolute incomparable awakening out of compassion for the living beings, that after having understood the essential nature of the vices (he mañjuśrīr asya devaparṣado mānuṣyaparṣadaś ca saṃnipatitatvād evaṃ dharmakathāyai pratibhātu te yena ete devā mānuṣyāś ca kleśasvabhāvam avabudhya satveṣu kāruṇyenānuttarāyāṃ samyaksaṃbodhau cittāny utpādayiṣyanti).  Mañjuśrī said: But sister, the essential nature of the vices is very difficult to reach (duradhimocya bhagini kleśasvabhāvaḥ). And why? Because the essential nature of the vices is awakening (tat kasya hetoḥ, kleśasavbhāvo bhagini bodhiḥ). 
sriṅ mo ’di lta ste 1388 dper na | me ma sbar1389 ba ni sreg pa’i bdag ñid ma1390 yin no || sriṅ mo de bźin du ñon moṅs pa yaṅ1391 yoṅs su ma brtags1392 na |1393 ’khor ba’i bdag ñid ma yin no |1|1394   sriṅ mo ’di lta ste dper na | me sbar ba1395 ni sreg pa’i bdag ñid yin no || sriṅ mo de bźin du ñon moṅs pa yaṅ1396 yoṅs su brtags na |1397 ’khor ba’i bdag ñid yin no |2|1398   sriṅ mo ’di lta ste 1399 dper na | me ni rgyu yod na ’bar ro || sriṅ mo de bźin du1400 ñon moṅs pa rnams kyaṅ lta ba’i kun nas ldaṅ ba’i rgyu yod na |1401 khams (P84a) gsum du ’bar ro |3|  sriṅ mo ’di lta ste 1402 dper na | me ni rgyu med na mi ’bar ro || sriṅ mo de bźin du ñon moṅs pa rnams kyaṅ lta ba’i kun nas ldaṅ ba’i rgyu med na 1403 khams gsum du mi ’bar ro |4|  sriṅ mo ’di lta ste 1404 dper na | lo stoṅ du ’bar ba’i me la ni skye ba daṅ ’bri ba med do || sriṅ mo de bźin du bskal pa brgya (J262a) stoṅ du |1405 (L27a) rgyu ba’i ñon moṅs pa la yaṅ1406 |1407 skye ba1408 daṅ ’bri ba med1409 do |5|  sriṅ mo ’di lta ste 1410 dper na | me śi ba la ni me źes mi gdags1411 so ||1412 sriṅ mo de bźin du ñon moṅs 1413 pa1414 źi ba (T24b) la yaṅ1415 |1416 ñon moṅs pa źes mi gdags1417 so |6|  sriṅ mo ’di lta ste1418 dper na | nam mkha’ gaṅ la me1419 ’bar yaṅ |1420 nam mkha’ ni me des tshig par mi nus (N351b) so || sriṅ mo de bźin du gaṅ raṅ bźin gyis ’od gsal ba1421 la |1422 glo1423 bur gyi ñon moṅs pa1424 byuṅ1425 yaṅ |1426 raṅ bźin gyis ’od gsal ba de ni |1427 glo1428 bur gyi1429 ñon moṅs pa des1430 |1431 (S26b) kun nas ñon moṅs par byed mi nus so |7| 
(12)譬如無生之火不能燒人。如是當知無想之(13)念不行吾我也。  如所興火還自燒己。如是當(14)知思想之念。塵勞貪欲造生死身。  如木生火(15)其焔遂盛。如是當知邪見顛倒興起塵勞三(16)界然熾。  如火滅後無復焔光。如是當知倒見(17)已止塵則不起。即於三界不興勞垢。  如百千(18)歳火滅不然。人不疑恐畏於冷灰。如是當知(19)雖若干劫習欲塵穢。已解觀之無所積聚。  如(20)火滅盡不可施用。慧明澹怕塵勞不興。  如身(21)中火温熱雖盛則無所燒。如是計之。其心本(22)淨顯耀之明。客塵欲起終不染汚心之源際(23)也。 
譬如火未出時不(c1)能燒薪。如是不生煩惱於流轉中不受生死。(2)  如火出已即能燒薪。惡覺生者流轉生死。  譬(3)如火燒大  譬(5)如無薪火不得然。如是遠離惡見煩惱不生(6)三界。  譬如火然設百千歳無有利益亦不増(7)多。煩惱熾火亦復如是。至百千年無所利益(8)亦不増多。  譬如火滅不至方所。如是智慧滅(9)諸煩惱。亦復如是不至方所。  譬如猛火無能(10)入者。如是自性清淨客塵煩惱生而不能染。(11) 
1) Just like, sister, a fire not ignited does not have the nature of burning, in the same way, sister, the vice which is not imagined does not have the nature of existence (tadyathā bhagini nāgnir ajāto dāhanātmakaḥ, evam eva bhagini na kleśo ’parikalpitaḥ saṃsārātmakaḥ).  2) Just like, sister, a fire which is ignited has the nature of burning, in the same way, sister, the vice which is imagined has the nature of existence (tadyathā bhaginy agnir jāto dāhanātmakaḥ, evam eva bhagini kleśaḥ parikalpitaḥ saṃsārātmakaḥ).  3) Just like, sister, if the fire has a cause it burns, in the same way, sister, if the vices have the cause of the manifestation of viewpoints it burns in the three spheres of existence (tadyathā bhagini hetuko ’gnir jvalati, evam eva bhagini dṛṣṭiparyutthānahetukāḥ kleśās traidhātuke jvalati).  4) Just like, sister, if the fire has no cause it does not burn, in the same way, sister, if the vices does not have the cause of the manifestation of viewpoints it does not burn in the three spheres of existence (tadyathā bhagini nāhetuko ’gnir jvalati, evam eva bhagini na dṛṣṭiparyutthānāhetukāḥ kleśās traidhātuke jvalati).  5) Just like, sister, there is no increase or decrease in the thousand year fire, in the same way, sister, there is no increase or decrease in the vices committed during a hundred thousand world-ages (tadyathā bhagini na varṣasaharsāgner upacayāpacayaḥ, evam eva bhagini na kalpaśatasahasracaritakleśānām upacayāpacayaḥ).  6) Just like, sister, an extinguished fire cannot be called a fire, in the same way, sister, vices at peace cannot be called vices (tadyathā bhagini na praśāntāgnir agniḥ prajñapyate, evam eva bhagini na praśāntakleśaḥ kleśaḥ prajñapyate).  7) Just like, sister, though fire burns in open space it cannot burn the space, in the same way, sister, though the adventitious vices arise in the originally luminous, they are not able to pollute the originally luminous (tadyathā bhagini yatra ākāśe agnir jvalati na so ’gnir ākāśaṃ dagdhuṃ śakyate, evam eva bhagini yatra prakṛtiprabhāsvara āgantukakleśā utpannā api na te kleśās tat prakṛtiprabhāsvaraṃ saṃkleśayituṃ śakyante). 
sriṅ mo ’di (D230b) ltar1432 yaṅ gzugs (Q261b) kyi lus la ji ltar blta1433 bar bya | bu mos smras pa | ’jam dpal dper na |1434 mtsho bran gyi chab kyi naṅ gi chu zla bźin du’o |1|  ’jam dpal gyis smras pa | bu mo phuṅ po rnams ji ltar blta bar bya | bu mos smras pa | ’jam dpal dper na |1435 de bźin gśegs pa’i sprul pa bźin du’o |2|  ’jam dpal gyis smras pa | bu mo khams rnams ji ltar blta1436 bar bya | bu mos smras pa | ’jam dpal dper na | khams gsum bskal pa’i mes bsregs par gyur pa de1437 bźin du’o |3|  ’jam dpal gyis smras pa | bu mo skye mched 1438 rnams 1439 ji ltar blta bar bya | bu mos smras pa | ’jam dpal dper na | mṅon par ’du bya ba’i las mṅon par ’dus ma bgyis1440 pa 1441 bźin du’o |4| [(P84b)  ’jam dpal gyis smras pa | bu mo ’khor ’di ji ltar blta1442 bar bya | bu mos smras pa | ’jam dpal dper na | ’khor ’di ni steṅ gi1443 (L27b) nam mkha’i mtshams bźin du’o |5|  ’jam dpal gyis smras pa | bu mo khyod 1444 ji1445 ltar blta bar bya | bu mos smras pa | ’jam dpal dper na | bdag gi1446 pha daṅ1447 ma gñis (N252a) 1448 phrad pa 1449 bźin du’o |6|  ’jam dpal gyis smras pa | bu mo ṅa1450 ji ltar blta bar bya | bu mos1451 smras pa | ’jam dpal dper na | (T25a) loṅ ba gzugs la blta1452 ba bźin du’o |7|  ’jam dpal gyis smras pa | bu mo khyod kyis chos1453 ’di dag thos sam | bu mos smras pa | ’jam dpal dper na | sgyu1454 ma (J262b) sprul pa’i rna ba’i1455 rnam par rig pa lta bus thos lags so |8|  ’jam dpal gyis (S27a) smras pa | bu mo khyod bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub ’dod dam | bu mos smras pa | ’jam dpal bdag ñid byaṅ chub lags te | yaṅ ’dod par mi bgyid do |9|  ’jam dpal gyis smras pa | bu mo khyod kyis sbyin pa’i pha rol tu phyin pa spyad1456 dam | bu mos smras pa | ’jam dpal bdag gis ñon moṅs pa thams cad gtan1457 du yoṅs su btaṅ bas 1458 spyad lags so |10|  ’jam dpal gyis smras pa | bu mo khyod kyis tshul khrims kyi (Q262a) pha rol tu phyin pa yoṅs su rdzogs par byas sam | bu mos smras pa | ’jam dpal (D231a) nam mkha’ yoṅs su rdzogs pas |1459 yoṅs su rdzogs par bgyis lags so |11|1460   ’jam dpal gyis smras pa | bu mo khyod kyis1461 bzod pa’i pha rol tu phyin pa bsgoms sam | bu mos smras pa | ’jam dpal sems can thams (P85a) cad (N352b) skye ba ma mchis pa daṅ | ’byuṅ ba ma mchis pas bsgoms lags so |12|  ’jam dpal gyis smras pa | bu mo khyod kyis brtson (L28a) ’grus kyi1462 pha rol tu phyin pa brtsams1463 sam |1464 bu mos smras pa | ’jam dpal chos thams cad thob par bgyi ba ma mchis pa’i tshul gyis |1465 brtsams lags so |13|  ’jam dpal gyis smras pa | bu mo khyod kyis1466 bsam gtan gyi pha rol tu phyin pa la gnas sam | bu mos smras pa | ’jam dpal chos 1467 kyi dbyiṅs gnas pa ma mchis pa’i tshul gyis |1468 bdag gnas lags so |14|  ’jam dpal (T25b) gyis smras pa | bu mo khyod kyis śes (S27b) rab kyi pha rol tu phyin pa yoṅs su rdzogs par byas sam | bu mos smras pa | ’jam dpal lhag chad ma mchis par yoṅs su rdzogs par bgyis lags so |15|  ’jam dpal gyis smras pa | bu mo khyod kyis byams pa bsgoms sam | bu mos smras pa | ’jam dpal sems can thams cad 1469 mi srid pa’i tshul gyis bsgoms lags so |16|  ’jam dpal gyis smras pa | bu mo byaṅ chub sems dpas1470 sñiṅ rje chen po gaṅ nas btsal bar (J263a) bya |1471 bu mos smras pa | ’jam dpal byaṅ chub sems dpas sñiṅ rje chen po ni 1472 sems can thams cad kyi ñon moṅs pa rnams las btsal bar bgyi’o || de ci’i slad du źe na |1473 gal te sems can rnams kyi ñon moṅs pa ma mchis par gyur na | (N353a) byaṅ chub sems dpa’ yaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skye bar mi ’gyur ba’i slad (P85b) du’o |17|  ’jam dpal gyis smras pa | bu mo1474 byaṅ chub sems dpas1475 dga’ ba ga1476 las btsal1477 bar bya |1478 bu mos smras pa | lhag pa’i bsam pa daṅ ldan (Q262b) pa’i byaṅ chub kyi sems las1479 so |18|  ’jam dpal gyis (L28b) smras pa |1480 bu mo byaṅ chub sems dpa’i btaṅ1481 sñoms ci1482 źig byed |1483 bu mos smras pa | ’jam dpal byaṅ chub sems dpa’i btaṅ1484 sñoms ni |1485 sems can thams cad la1486 mi slu1487 ba (D231b) yoṅs su rdzogs par bgyid pa daṅ | chos thams cad la ’gal ba ma mchis par1488 ñe bar mchi bar1489 bgyid pa’o |19|  ’jam dpal gyis smras pa | bu mo ’gal ba źes bya1490 ba (S28a) ji lta bu yin | bu mos smras pa | gaṅ dag ma mchis pa’i ñon moṅs pa rnams spoṅ ba’i1491 slad du 1492 byaṅ chub la rab tu źugs pa dag go |20| [(T26a)  ’jam dpal gyis smras pa | de dag gaṅ daṅ ’gal1493 | bu mos smras pa | phas kyis1494 rgol ba thams cad daṅ ṅo |21|  ’jam dpal gyis smras pa | bu mo phas kyis1495 rgol ba gaṅ dag1496 yin | bu mos smras pa | gaṅ dag bzod pa’i rlom1497 sems kyis gźan la rgol ba dag lags so |22|  ’jam dpal gyis smras pa | bu mo bzod pa źes bya ba (N353b) ga1498 las ’oṅ |1499 bu mos smras pa | ’jam dpal sems can thams cad kyis1500 tho btsam1501 pa las mchi’o1502 |23| de ci’i slad du źe na | tho btsam1503 pa ma mchis na |1504 bzod pa ci yaṅ1505 ma mchis pa’i slad du ste1506 | ’jam dpal gaṅ la sems can thams cad kyis1507 tho btsam1508 pa na | ’khrug pa ma mchis śiṅ |1509 gnod pa mi1510 bgyid pa de |1511 bzod pa bsgom1512 pa lags so ||  ’jam dpal gyis smras pa | bu mo khoṅ khro (P86a) ba źes bya ba ji lta bu yin | bu mos smras pa | (J263b) ’jam dpal gaṅ gis bskal pa brgyar bsags1513 pa’i dge ba’i rtsa ba rnams la gnod par bgyid pa ’di1514 ni khoṅ khro ba źes bgyi’o |24|  ’jam dpal gyis smras pa | (L29a) bu mo khoṅ khro ba med pa1515 źes bya ba ji lta bu yin | bu mos smras pa | ’jam dpal gaṅ gis1516 sems la źe ’gras pa ma mchis śiṅ |1517 yul thams cad la gnod pa1518 mi bgyid pa1519 ste | de ni bzod pa lags par1520 rig par bgyi’o |25|  ’jam dpal gyis smras pa | bu mo ji ltar (S28b) na byaṅ chub sems dpa’ g-yul las rnam (Q263a) par rgyal ba yin |1521 bu mos smras pa | ’jam dpal gaṅ chos thams cad la rnam par ’byed kyaṅ mi dmigs pa lags so |26|  ’jam dpal gyis smras pa | bu mo ji ltar na byaṅ chub sems dpa’ bdud phyir rgol1522 ba bcom pa yin | bu mos smras pa | gaṅ bdud thams cad ’dul bar bgyid kyaṅ |1523 ñon (N354a) moṅs pa ma mchis pa ste | (T26b) de ci’i slad du źe na | ’jam dpal byaṅ chub sems dpa’ ni 1524 phuṅ po rnams (D232a) ston kyaṅ |1525 phuṅ po’i ñon moṅs pa rnams daṅ lhan cig mi gnas pa daṅ | ’jam dpal byaṅ chub sems dpa’ ni ñon moṅs pa rnams ston kyaṅ |1526 raṅ bźin chos ñid kyis chags pa ma mchis pa daṅ | ’jam dpal byaṅ chub sems dpa’1527 1528 |1529 1530 sems can yoṅs su smin par bgyi ba’i slad du |1531 rga ba daṅ |1532 ’chi ba ston kyaṅ |1533 chos thams cad la ’chi ’pho 1534 daṅ |1535 ’gro ba ma mchis par rab tu rtogs pa daṅ | ’jam dpal byaṅ chub sems dpa’ ni1536 lha’i bu dag ston kyaṅ |1537 phrag1538 dog daṅ |1539 rlom sems 1540 thams cad daṅ bral ba’i slad du’o |27|  ’jam pal gyis smras pa | bu mo byaṅ chub sems dpa’ ji ltar sems can yoṅs su smin par byed | bu mos smras pa |1541 (P86b) ’jam dpal byaṅ chub (L29b) sems dpas1542 śes rab daṅ |1543 thabs yoṅs su sgom1544 pas |1545 sems can yoṅs su smin par bgyid do |28|  ’jam pal gyis smras pa | bu mo byaṅ chub sems dpas1546 ji ltar sems can thams cad kyi druṅ du gnas par bya | bu mos smras (S29a) pa | ’jam dpal raṅ gi sems daṅ śes pa yoṅs su sgom1547 pas1548 |1549 byaṅ chub sems dpas1550 sems can thams cad kyi druṅ du gnas par bgyi’o |29| [(J264a)  ’jam dpal (N354b) gyis smras pa | bu mo ’khor ’di ni 1551 khyod la chos ñan par ’dod do || bu mos smras pa | ’jam dpal gaṅ du bdag daṅ |1552 gźan gyi1553 ’du śes ’jug pa de ni |1554 ñan par ’tshal ba ma lags la | gaṅ la (Q263b) rna ba’i rnam par rig pas |1555 rnam par śes pa ’jug pa1556 yaṅ1557 |1558 ñan par ’tshal1559 ba ma1560 lags so |30|  ’jam dpal gyis smras pa | bu mo chos ñan par ’dod pa źes bya ba ji lta bu yin |1561 bu mos smras pa | ’jam dpal gaṅ gi tshe raṅ gi1562 lus la rmi lam gyi mi1563 lta bur (T27a) mos pa daṅ | 1564 chos ston pa la sgyu ma’i mi1565 lta bur mos pa daṅ |1566 bstan1567 pa’i chos de la yaṅ1568 brag ca’i1569 sgra skad lta bur mos śiṅ1570 mos pa daṅ | rnam par grol ba la1571 yaṅ1572 |1573 gñis su mi bgyid pa de tsam gyis na |1574 chos ñan par ’tshal ba lags so |31|  ’jam dpal gyis smras pa | bu mo chos ji ltar1575 mñan1576 par bya | bu mos smras pa | chos la rton1577 pa la1578 nan tan bgyid pas |1579 chos mñan1580 par bgyi’o |32|  de nas ’jam dpal gźon nur gyur pa’i byin gyi1581 rlabs daṅ | (D232b) (P87a) raṅ gi dge ba’i rtsa ba bsags pa’i1582 śes rab kyis smad ’tshoṅ ma’i bu mo gser mchog ’od dpal gyis de lta de ltar chos bstan pa na | (L30a) ’khor de las srog chags khri ñis stoṅ gis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed par gyur to || byaṅ chub sems dpa’i (S29b) theg pa pa sṅon dge ba’i rtsa ba bsags (N355a) pa’i lha daṅ mi lṅa brgyas1583 ni |1584 mi skye ba’i chos la bzod pa 1585 thob par gyur to1586 || srog chags sum khri ñis stoṅ ni 1587 chos rnams la chos kyi mig rdul med ciṅ dri ma daṅ bral ba rnam par dag go ||  bu mo de yaṅ1588 chos ñan pa’i dga’ ba daṅ | mchog tu dga’ bas |1589 chos rnams la rjes su ’thun1590 pa’i bzod pa thob par gyur to || des1591 bzod pa thob nas |1592 ’jam dpal gźon nur gyur pa’i rkaṅ pa la gtugs1593 te |1594 ’jam dpal thugs brtse1595 ba’i slad du |1596 bdag rab tu dbyuṅ1597 du gsol |1598 tshul bźin ma lags par1599 bskyed pa |1600 ’phags pa ma lags pa | ’phags pa’i chos las ñams par bgyid pa’i lus 1601 ’di las thar par mdzad du gsol źes rab tu ’byuṅ1602 bar gsol ba (J264b) btab bo ||1603  
1432. P: lta ste for ltar  1433. P: lta  1434. Q: om. |  1435. Q: om. |  1436. P: lta  1437. L: ba; P: om. pa de; T: pa for pa de  1438. L: ins. drug  1439. P: ins. ni  1440. L: bgyid  1441. P: ins. bgyis  1442. P: lta for ltar blta  1443. P: gis  1444. LST: ins. ñid  1445. T: om. ji  1446. LST: om. gi  1447. L: om. daṅ  1448. DJNQ: ins. kyi gñis  1449. DJNPQ: ins. ma mchis pa  1450. P: om.; Q: de  1451. P: mo  1452. LST: ji lta; P: lta for blta  1453. LST: om. chos  1454. PQ: rgyu  1455. P: om. rna ba’i  1456. P: spyod  1457. S: gtam  1458. P: ins. |  1459. DJNPQS: om. |  1460. J: om. ||  1461. P: om. kyis  1462. P: kyis  1463. P: rtsams; T: brtsoms  1464. P: om. |  1465. DJNPQS: om. |  1466. Q: om. kyis  1467. LST: ins. thams cad  1468. DJNPQS: om. |  1469. L: ins. ni  1470. LPT: dpa’i; S: pa’i  1471. JN: om. |  1472. P: ins. |  1473. J: om. | ?  1474. Q: om. bu mo  1475. LST: dpa’i; Q: dpa’  1476. LP: gaṅ  1477. L: rtsal  1478. JN: om. |  1479. L: lags  1480. JN: om. |  1481. PT: gtaṅ  1482. P: ji  1483. JN: om. |  1484. PQ: gtaṅ  1485. DJNPQ: om. |  1486. LST: om. la  1487. S: bslu  1488. S: pas  1489. P: om. mchi bar  1490. LST: bgyi  1491. ST: spaṅ ba’i; LQ: spaṅs pa’i  1492. P: ins. |  1493. P: mgal  1494. LPQT: kyi  1495. DLPT: kyi  1496. LPST: dag gaṅ for gaṅ dag  1497. P: sloms  1498. P: gaṅ  1499. J: || for |  1500. P: kyi  1501. N: mtho btsams; JQ: tho brtsam; S: mtho btsam  1502. P: ’chi’o  1503. N: mtho btsams JQ tho brtsam; P: tho tsam; S: mtho btsam  1504. DJNPQ: om. |  1505. N: ci’aṅ  1506. P: te  1507. LS: gaṅ gis; T: gaṅ la sems can gaṅ gis for thams cad kyis; P: kyi for kyis  1508. LN: mtho btsams JQ tho brtsams; PT: tho btsams; S: mtho btsam  1509. DJNPQ: om. |  1510. P: ma  1511. DJNPQS: om. |  1512. N: bsgoms  1513. LP: brtsags  1514. LST: de  1515. LST: bzod pa for khoṅ khro ba med pa  1516. LST: gi  1517. DJNQ: om. |  1518. P: par  1519. LST: bya ba for bgyid pa  1520. P: la for lags par  1521. T: ||  1522. P: brgal  1523. DJNPQ: om. |  1524. P: ins. |  1525. DJNPQ: om. |  1526. DJNPQ: om. |  1527. P: dpa’i  1528. DLPST: ins. ni  1529. DJNPQ: om. |  1530. P: om. sems can yoṅs su smin par bgyi ba’i slad du | rga ba daṅ | ’chi ba ston kyaṅ | chos thams cad la ’chi ’pho daṅ | ’gro ba ma mchis par rab tu rtogs pa daṅ | ’jam dpal byaṅ chub sems dpa’ ni which, however, is inserted in the next paragraph.  1531. S: om. |  1532. DJNQS: om. |  1533. DJNQ: om. |  1534. DJNQ: ins. ba  1535. DJN: om. |  1536. End of P omission  1537. DJNPQ: om. |  1538. P: phra  1539. DJNPQ: om. |  1540. S: ins. can  1541. P: om. bu mos smras pa | but ins. jam dpal byaṅ chub sems dpa’ sems can yoṅs su smin par bgyi ba’i (86b) slad du brga ba daṅ | ’ chi ba ston kyaṅ chos thams cad la ’chi ’pho daṅ ’gro ba ma mchis par rab tu rtogs pa daṅ | Cf. the omission in the preceding paragraph.  1542. P: dpa’  1543. DJNPQ: om. |  1544. P: bsgoms; QS: bsgom; T: sgoms  1545. DJNQS: om. |  1546. T: dpa’  1547. P: bsgom; S: bsgoms  1548. T: bas  1549. DJNQ: om. |  1550. L: dpa’s; ST: dpa’  1551. P: ins. khyod ’di ni  1552. DJNPQS: om. |  1553. L: om. gyi; ST: du for gyi  1554. DJNPQ: om. |  1555. DJNPQS: om. |  1556. LST: na for pa  1557. N: pa’aṅ  1558. DJNPQ: om. |  1559. LP: mtshal  1560. P: om. ma  1561. P: om. |  1562. P: gis  1563. P: om. mi  1564. LST: om. chos ston pa la sgyu ma’i mi lta bur mos pa daṅ |  1565. P: lam for mi  1566. End of LST omission.  1567. LST: ston  1568. N: la’aṅ  1569. LQST: cha’i  1570. P: om. mos śiṅ  1571. LST: om. la  1572. N: la’aṅ  1573. DJNPQS: om. |  1574. DJNPQ: om. |  1575. T: lta  1576. P: ñan  1577. DJLQ: ston  1578. P: om. rton pa la; T: om. la  1579. P: pa; S: na for pas; DJNPQS: om. |  1580. P: ñan  1581. P: gyis  1582. T: bstsal pa’i for bsags pa’i  1583. LST: brgya; Q: ba rgyas  1584. DJN: om. |  1585. T: ins. |  1586. Q: te  1587. T: ins. | des bzod pa thob nas | ’jam dpal gźon |  1588. N: de’aṅ  1589. J: DJNQ om. |  1590. N: mthun  1591. L: de nas for des  1592. DJNQ: om. |  1593. Q: btugs  1594. JN: om. |  1595. Q: rtse  1596. DJNQ: om. |  1597. LST: ’byuṅ  1598. Q: || for |  1599. LST: pa kun for par  1600. JN: om. |  1601. LS: ins. ’di lus; T: ins. ’di lus ’di lus  1602. LST: dbyuṅ  1603. T: |; JN: om. || 
於是文殊師利復問其女。又當云何觀于(24)色身。答曰。猶如水中之月影也。  又問。云何觀(25)五陰體。答曰。猶如無化如來之化也。  又問。諸(26)種當云何觀。答曰。猶如水火二界也。  又問。(27)云何觀諸入事乎。答曰。猶如無施因縁罪福(28)所行也。  又問。云何觀此諸會。答曰。而悉照曜(29)會者心性。  又問。云何還觀爾身。答曰。猶如(b1)吾之父母。平等定者而無有二也。  又問。云何(2)以觀吾身。答曰。猶如生盲不見諸色。  又問。云(3)何曾聽此法乎。答曰。已聞是法如幻師化化(4)人所聽也。  又問。云何汝豈爲發無上正眞道(5)乎。答曰。吾則是道無所志求。  又問。云何爲奉(6)行於施度無極乎。答曰。修一切度捨諸塵勞(7)也。  又問。爲具足戒度無極乎。答曰。所具足者(8)周滿如空也。  又問。爲奉行於忍辱乎。答曰。所(9)可遵修一切諸法無起無生。  又問。爲慇懃精(10)進行乎。答曰。修行諸法無所至湊也。  又問。以(11)爲建立寂度無極乎。答曰。建於法界住無所(12)住也。  又問。爲已具足智度無極乎。答曰。志無(13)憍慢心不自大也。  又問。爲行慈乎。答曰。以爲(14)曉了一切衆生悉無所有。  又問。當於何求大(15)哀菩薩乎。答曰。當於衆生塵勞中求。所以者(16)何。大哀菩薩欲得制御衆生塵勞。則發無上(17)正眞道意也。  又問。行喜菩薩當復何求。答曰。(18)己心眞實志性清淨。化諸憂慼是菩薩喜也。  (19)又問。菩薩行護云何具足乎。答曰。衆生所諍(20)變鬪之事。具足化之使至安和。  又問。何謂爲(21)諍。答曰。蠲除無實虚僞塵勞。志建佛道者也。  (22)又問。與誰共諍。答曰。與外衆邪異學心不同(23)者也。  又問。衆邪異學爲何所是。答曰。見他所(24)興不能忍辱而自隨者也。  又問。菩薩忍辱何(25)所志趣。答曰。開化一切衆生之故也。所以者(26)何。若不開導。何謂忍辱化衆生者。無瞋結恨(27)亦不憂慼。則爲忍辱。  又問。何謂危害。答曰。(28)積累徳本爲憂惱事。是爲危害。  又問。何謂無(29)害乎。答曰。諸界不憂則爲守仁。此謂無害也。  (c1)又問。何謂菩薩選擇戰鬪。答曰。選擇諸法無(2)所獲故。  又問。云何菩薩降伏衆魔。答曰。無所(3)著故不滅塵勞。所以者何。菩薩降伏五陰不(4)與塵倶。以此勝魔菩薩降塵不汚本淨。究竟(5)本末曉了諸法。開化衆生除老死患。告諸天(6)子。文殊師利菩薩者。則爲已離一切之智諸(7)通慧想也。  又問。女言。云何菩薩開化衆生。答(8)曰。專秉善權修行智慧。  又問。云何菩薩建立(9)群生。答曰。建立己心之慧聖達菩薩。乃能開(10)化一切群生。  又問。今女説法此之衆會悉善(11)聽受也。答曰。此不爲善聽受者也。所以者何。(12)有彼我想而反勸耳。立於識故也。  又問。云何(13)聞法爲善聽者。答曰。設能信己如夢。其説經(14)法如幻師化了聽假音。不著其聲不造解脱。(15)有二事者。是乃名爲善聽受法也。  又問。云何(16)聽承法理。答曰。文殊師利歸命法者也(17)  爾時上金光首。承文殊師利童眞建立威神。(18)亦已本徳所修智慧。於衆會中如應説法。萬(19)二千人。皆發無上正眞道意。五百天子。宿(20)9殖徳本志菩薩乘者。得不起法忍。三萬二千(21)天與人。遠塵離垢諸法得法眼淨。  女説法已(22)心懷欣豫。則自逮得柔順法忍。即便投身文(23)殊師利足下自歸。唯願至聖。聽我之身得爲(24)沙門。加哀濟脱不順之念。衆人所行皆非賢(25)觀也。 
爾時文殊師利問金色女言。云何見身。金色(12)女言。如見水中月。  又問云何見五陰。女言。如(13)見佛所化人。  又問。云何見十八界。女言。如見(14)劫火燒諸世界。  又問。云何見十二入。女言。如(15)不作業行。  又問。云何見四衆。女言。如見上虚(16)空。  又問。云何觀自身。金色女言。知從父母和(17)合而生。  又問。云何見我身。女言。如盲人見(18)色。  又問。汝今聽此法耶。金色女言。如幻人聽(19)法。  又問。汝發阿耨多羅三藐三菩提心耶。金(20)色女言。我已發心不復更發。  又問。汝行檀那(21)波羅蜜耶。女言。煩惱中不行亦不捨。  又問。汝(22)滿尸波羅蜜耶。女言。滿如虚空滿。  又問。汝修(23)羼提波羅蜜耶。女言。已修如一切衆生不生(24)不出。  又問。汝發毘梨耶波羅蜜耶。女言。已發(25)如一切法不可得。  又問。汝住禪波羅蜜耶。女(26)言。已住如法界中住。  又問。汝滿般若波羅蜜(27)耶。女言。已滿云何滿。不増不減方便智故。  又(28)問。汝修慈耶。女言。已修如一切衆生不生。  又(29)問。菩薩大悲當於何求。女言。於一切衆生煩(a1)惱中求。何以故。若衆生無煩惱者。菩薩不發(2)阿耨多羅三藐三菩提心。  文殊師利言。喜心(3)當於何求。女言。於最勝信清淨菩提喜心中(4)求。  文殊師利言。菩薩捨心云何滿。女言。捨離(5)一切衆生鬪諍是名爲滿。遠離一切諸法諍(6)論是故名滿。  文殊師利言。云何名諍論。女言。(7)若菩薩自言我當捨離一切煩惱度脱一切衆(8)生。是名諍論。  文殊師利又言。與誰諍論。女(9)言。一切外道。  又問。誰是外道。女言。於他邪(10)説隨順忍受是名外道。  復次菩薩忍心從何(11)而生。女言。從一切衆生惱亂中生。何以故。若(12)不惱亂忍心不生故。若菩薩受諸衆生呵罵(13)打辱。其心如地不起怨恨。是名爲忍。  文殊師(14)利言。云何瞋恨。女言。瞋恨者能滅百劫所作(15)善業。是名瞋恨。  又問云何非瞋恨。女言。若於(16)一切煩惱境中無所障礙。名無瞋恨。  文殊師(17)利言。菩薩於諍論中云何能勝。女言。菩薩於(18)一切法無所分別亦無所得。是名爲勝。  文殊(19)復言。云何菩薩遠離魔怨。女言。菩薩雖現行(20)魔業無所染著。是則名爲遠離魔怨。何以故。(21)菩薩雖現五陰煩惱。不與五陰煩惱和合。體(22)性無染故。菩薩雖示生死教化衆生。知一切(23)法無去來故。雖爲衆生説1天魔道。於一切智(24)中自身遠離我我所故。  文殊問言。菩薩云何(25)教化衆生。女言。當修方便般若波羅蜜能教(26)化故。  文殊又言。菩薩云何安住一切衆生。女(27)言。如菩薩自住智中。一切衆生亦如是住。  文(28)殊師利言。女子。一切大衆聞汝説法心生愛(29)樂恭敬於汝。女言。文殊師利。不應如是恭敬(b1)供養。如是供養者不名供養。何以故。若見自(2)身他身及見有法。而可説者不名供養。若不(3)見自身他身及有法者。是名供養。如是無聞(4)無著是名聽法。亦名供養。  文殊師利言。云何(5)法供養。女言。若觀身如夢。説者如幻。所聞法(6)如響。如是信已不作二種解脱。是名法供養。(7)  文殊問言。云何聽法。女言。如説修行是名(8)聽法。是金色女以文殊師利童子神通力故。(9)又以自身過去善根智慧力故。於彼衆中如(10)法説法。  爾時金色女説此法時。衆中有億千(11)人。發阿耨多羅三藐三菩提心。復有過去深(12)種善根諸天人衆。其數五百得無生法忍。三(13)萬2三千天人。遠塵離垢得法眼淨。  勝金色女(14)淨心歡喜得順法忍。得順忍已。禮文殊師利(15)足。自於己身深生慚愧。作如是言。我於正法(16)猶如死人。唯願慈愍聽我出家。 
1) But even though that is the case, sister, how should the body of form be regarded (evam api bhagini kathaṃ rūpakāyo draṣṭavyaḥ)? The girl said: Mañjuśrī, just like the reflection of the moon in a small lake (āha yathā mañjuśrīr hradodakāntara udakacandraḥ).  2) Mañjuśrī said: How, girl, should the parts of personality be regarded? The girl said: Just like, Mañjuśrī, the manifestation of the Real Being (mañjuśrīr uvāca kathaṃ dārike skandhā draṣṭavyāḥ, āha yathā mañjuśrīs tathāgatasya nirmāṇaḥ).  3) Mañjuśrī said: How, girl, should the spheres of sense-perception be regarded? The girl said: Just like, Mañjuśrī, the three spheres of existence when consumed by the fire of the world-age (mañjuśrīr uvāca kathaṃ dārike dhātavo draṣṭavyāḥ, āha yathā mañjuśrīḥ kalpāgniparidagdhaṃ traidhātukam).  4) Mañjuśrī said: How, girl, should the fields of sense-perception be regarded? The girl said: Just like, Mañjuśrī, an action to be formed as unformed (mañjuśrīr uvāca kathaṃ dārika āyatanāni draṣṭavyāni, āha yathā mañjuśrī anabhisaṃskṛtam abhisaṃskartavyaṃ karma ).  5) Mañjuśrī said: How, girl, should this congregation be regarded? The girl said: Just like, Mañjuśrī, the empty space above us (mañjuśrīr uvāca kathaṃ dārika iyaṃ parṣad draṣṭavyā, āha yathā mañjuśrīr uparivihāyo’ntarikṣam).  6) Mañjuśrī said: How, girl, should you be regarded? The girl said: Just like, Mañjuśrī, a meeting between my mother and father (mañjuśrīr uvāca kathaṃ dārike tvaṃ draṣṭavyā, āha yathā mañjuśrīr mātāpitṛsamāgamanam).  7) Mañjuśrī said: How, girl, should I be regarded? The girl said: Just like, Mañjuśrī, the seeing of a form of a blind (mañjuśrīr uvāca kathaṃ dārike ’haṃ draṣṭavyāḥ, āha yathā mañjuśrīr anadhakasya rūpadarśanam).  8) Mañjuśrī said: Girl, are these teachings heard by you? The girl said: They are heard, Mañjuśrī, as the aural information of a magically created [man] (mañjuśrīr uvāca tvayā dārika ime dharmāḥ śrutāḥ, āha yathā mañjuśrīr māyānirmitasya śrotravijñaptyā śrutāḥ).  9) Mañjuśrī said: Girl, do you wish to reach the incomparable complete awakening? The girl said: Mañjuśrī, since I am the awakening myself I do not need to wish for it once more (mañjuśrīr uvāca tvaṃ dārike ’nuttarāṃ samyaksaṃbodhim icchasi, dārikovācāham eva mañjuśrīr bodhir na punar icchāmi).  10) Mañjuśrī said: Girl, have you practiced the perfection of giving? The girl said: Mañjuśrī, I have practiced it by completely giving away my vices (mañjuśrīr uvāca tvayā dārike dānāpāramitā caritā, āha mayā mañjuśrīḥ sarvakleśātyantaparityāgena caritā).  11) Mañjuśrī said: Girl, have you fulfilled the perfection of morality? The girl said: Mañjuśrī, I have fulfilled it in the way of filling up empty space (mañjuśrīr uvāca tvayā dārike śīlapāramitā paripūritā, āhākāśaparipūranayā mañjuśrīḥ paripūritā).  12) Mañjuśrī said: Girl, have you cultivated the perfection of tolerance? The girl said: Mañjuśrī, I have cultivated it by means of the unbornness and absence of all beings (mañjuśrīr uvāca tvayā dārike kṣāntipāramitā bhāvitā, āha sarvasatvānutpādābhāvena mañjuśrīr bhāvitā).  13) Mañjuśrī said: Girl, have you undertaken the perfection of vigour? The girl said: Mañjuśrī, I have undertaken it by the principle that all moments of existence are beyound reach (mañjuśrīr uvāca tvayā dārike vīryapāramitārabdhā, āha sarvadharmāprāptinayena mañjuśrīr ārabdhā).  14) Mañjuśrī said: Girl, are you established in the perfection of meditation? The girl said: Mañjuśrī, I am established by the principle that total reality is not established (mañjuśrīr uvāca tvayā dārike dhyānapāramitāvasthitā, āha dharmadhātvanavasthānayena mañjuśrīr aham avasthitā).  15) Mañjuśrī said: Girl, have you fulfilled the perfection of insight? The girl said: Mañjuśrī, I have fulfilled it in the way that there is no rest (mañjuśrīr uvāca tvayā dārike prajñāpāramitā paripūritā, dārikovācānadhikaṃ mañjuśrīḥ paripūritā).  16) Mañjuśrī said: Girl, have you cultivated the friendliness? The girl said: Mañjuśrī, I have cultivated it by the principle that all beings are non-existent (mañjuśrīr uvāca tvayā dārike maitrī bhāvitā, āha sarvasatvābhāvanayena mañjuśrīr bhāvitā).  17) Mañjuśrī said: Girl, from where is great compassion to be sought by the bodhisatva? The girl said: Mañjuśrī, great compassion is to be sought by the bodhisatva from the vices of all beings. Why? If the vices of all beings did not exist, the bodhisatva would not produce the thought of awakening (mañjuśrīr uvāca mahākaruṇā dārike yato bodhisatvena paryeṣṭavyā, āha mahākaruṇā mañjuśrīr bodhisatvena sarvasatvānāṃ kleśebhyaḥ paryeṣṭavyā. tat kasya hetoḥ. sarvasatvānāṃ kleśā yadi na bhaveyur bodhisatvo ’nuttarāyāṃ samyaksaṃbodhau na cittam utpādayet).  18) Mañjuśrī said: Girl, from where is joy to be sought by the bodhisatva? The girl said: Mañjuśrī, joy is to be sought by the bodhisatva from the thought of awakening characterized by great determination (mañjuśrīr uvāca muditā dārike yato bodhisatvena paryeṣṭavyā, āha muditā mañjuśrīr bodhisatvenādhyāśayasahagatād bodhicittāt paryeṣṭavyā).  19) Mañjuśrī said: Girl, what does the equanimity of the bodhisatva effect? The girl said: Mañjuśrī, the equanimity of the bodhisatva fulfils true speech towards all beings and demonstrates the absence of aversion towards any moments of existence (mañjuśrīr uvāca bodhisatvasyopekṣā dārika kiṃ karoti, āha bodhisatvasyopekṣā mañjuśrīḥ sarvasatveṣv avisaṃvādanatāṃ paripūrayati sarvadharmeṣv aprativirodhatāṃ copadarśayati).  20) Mañjuśrī said: Girl, what are the ones filled with aversion? The girl said: Those, Mañjuśrī, who have entered awakening trying to get rid of the vices which really are inexistent (mañjuśrīr uvāca katame dārike prativiruddhā iti, āha ye ’bhūtakleśaprahāṇāya bodhipraviṣṭāḥ).  21) Mañjuśrī said: Girl, to whom are they averse? The girl said: To all with other views (mañjuśrīr uvāca te dārike kena prativiruddhā, āha sarvaparapravādibhiḥ).  22) Mañjuśrī said: But, girl, who are the ones with other views? The girl said: Those who speak to others with conceited thoughts of tolerance (mañjuśrīr uvāca katame dārike parapravādinaḥ, āha ye kṣāntimanyanayā parān pravadanti).  23) Mañjuśrī said: Girl, where does tolerance come from? The girl said: Mañjuśrī, it comes from being hurt by all beings. Why? If one is not hurt there is no tolerance. One who unperturbed does not hurt anyone, even though hurt by all beings, he has cultivated tolerance (mañjuśrīr uvāca kasmād dārike kṣāntir ity āgatā, āha sarvasatvaviheṭhanāyā mañjuśrīr āgatā. tat kasya hetoḥ. nāviheṭhanāyāṃ kṣāntiḥ kācid bhavet. yo mañjuśrīḥ sarvasatvaviheṭhanāyām aprakupito na viheṭayati sa kṣāntibhāvitaḥ).  24) Mañjuśrī said: Girl, what is aversion like? The girl said: Mañjuśrī, because it destroys the roots of good collected for a hundred world ages, that is why it is called aversion (mañjuśrīr uvāca katamo dārike pratigha iti, āha yena mañjuśrīḥ kalpaśatopacitaṃ kuśalamūlaṃ pratihanti tenocyate pratigha iti).8   25) Mañjuśrī said: Girl, what is absence of aversion ? The girl said: Mañjuśrī, the one without negative thoughts does not harm any field of sense perception, he is [also] to be known as tolerant (mañjuśrīr uvāca katamo dārike ’pratigha iti, āha yo mañjuśrīr apratihatacitto na sarvaviṣayān pratihanti sa kṣānta iti veditavyaḥ).  26) Mañjuśrī said: Girl, how does the bodhisatva become victorious in the battle? The girl said: Mañjuśrī, he discerns all moments of existence but does not apprehend them (mañjuśrīr uvāca kathaṃ dārike bodhisatvo vijitasaṃgrāmo bhavati, āha yo mañjuśrīr vicīya sarvadharmān nopalabhate).9   27) Mañjuśrī said: Girl, how does a bodhisatva become a killer of the fiend, the Evil One? The girl said: Mañjuśrī, he is one who does not get sullied even though he is one who subdues the Evil One (mañjuśrīr uvāca kathaṃ dārike mārapratyarthikaghātako bhavati, āha yo mañjuśrīr na māradamako ’pi kliśyate). Why? Mañjuśrī, the bodhisatva shows the parts of his personality, but he does not abide with the vices in the parts of personality (tat kasya hetoḥ, na bodhisatvo mañjuśrīḥ skandhān darśayann api skandhakleśaiḥ sārdhaṃ saṃvasati); and, Mañjuśrī, even though the bodhisatva demonstrates vices, he is essentially and by his nature not attached to them (bodhisatvo mañjuśrīḥ kleśān darśayann api svabhāvadharmatayāsaktaḥ); he demonstrates old age and death to mature living beings, but he understands that all moments of existence are beyond death and movement (satvaparipācanāya jarāmaraṇaṃ darśayann api sarvadharmān acyutanirgamanān prabodhati); and even though, Mañjuśrī, the bodhisatva shows [these qualities] as a son of a god, he is without all envy and conceit (bodhisatvo mañjuśrīr devaputro darśayann api sarverṣyāmanyanāprahīṇaḥ).  28) Mañjuśrī said: Girl, how does the bodhisatva bring living beings to maturity? The girl said: Mañjuśrī, the bodhisatva brings beings to maturity by cultivating insight and expedient means (mañjuśrīr uvāca kathaṃ dārike bodhisatvaḥ sattvān paripācayati, āha bodhisatvo mañjuśrīḥ prajñopāyaparibhāvanayā satvān paripācayati).  29) Mañjuśrī said: Girl, how does the bodhisatva stay in the nearness of all beings? The girl said: Mañjuśrī, by cultivating his own thoughts and knowledge does he stay in the nearness of all beings (mañjuśrīr uvāca kathaṃ dārike bodhisatvaḥ sarvasatvāntike tiṣṭhati, āha svacittajñānaparibhāvito mañjuśrīr bodhisattvaḥ sarvasatvāntike tiṣṭhati).  30) Mañjuśrī said: Girl, is there in this congregation a wish to listen to your teachings? The girl said: Mañjuśrī, in the one who has entered into the concept of self and others there is no wish to listen, in the one who has entered into the consciousness of information derived from hearing there is no wish to listen (mañjuśrīr uvāca iyaṃ dārike parṣat tvaddharmaṃ śuśrūṣamāṇā, āha yasya mañjuśrīḥ parātmasaṃjñāpraveśaḥ so ’śruśrūṣamāṇo yasya śrotravijñaptivijñānapraveśaś cāśruśrūṣamāṇaḥ).  31) Mañjuśrī said: Girl, so what is the wish to listen to religion? The girl said: Mañjuśrī, when one believes in one’s own body as in a man appearing in a dream, when one believes in the teacher of religion as in a man created through magical deception, when one believes in that religious teaching as in an echo, when there is no duality of belief and liberation, that much is the wish to listen (mañjuśrīr uvāca katamā dārike dharmasya śuśrūṣaṇatā, āha yadā mañjuśrīḥ svakāye yathāsvapnapuruṣādhimuktir dharmadeśake yathāmāyāpuruṣādhimuktir tasyāṃ dharmadeśanāyāṃ yathāpratiśrutkādhimuktir adhimuktivimuktyor advaidhīkāras tāvatī śuśrūṣaṇatā).  32) Mañjuśrī said: Girl, how then should the religious teaching be listened to? The girl said: Mañjuśrī, the religious teaching should be listened to so that one progresses in the reliance on the religious teaching (mañjuśrīr uvāca kathaṃ dārike dharmaḥ śrotavyaḥ, āha dharmapratisaraṇe pratipattyā dharmaḥ śrotavyaḥ).  Then, when the daughter of a courtesan Suvarṇottamaprabhāśrī taught religion in that way by means of the powerful precence of the princely Mañjuśrī and the insight resulting from the roots of good which she had collected, twelve thousand beings in that congregation produce the thought of the incomparable complete awakening, five hundred gods and men who had collected roots of good as followers of the bodhisatva’s way attained the tolerance that all things are unborn, and thirty two thousand beings attaind the impeccable pure sight into the moments of existence (atha mañjuśriyaḥ kumārabhūtasyādhiṣṭhānena svakuśalamūlopacayaprajñayā suvarṇottaraprabhāśriyā gaṇikāduhitayā tathā tathā dharma upadiśyamāne, tasyāṃ parṣadi dvādaśaśataprāṇinām anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni, pañcaśatadevamānuṣyāṇāṃ bodhisatvayānikānām pūrvakuśalamūlopacitānām anutpattikadharmakṣāntir upalabdhā, dvātriṃśatyāḥ prāṇisahasrasya virajo vigatamalaṃ dharmacakṣur viśuddham).  The girl attained, by the joy and rapture resulting from hearing about religion, the kind of tolerance which is in correspondence with the moments of existence (tasyā dārikayā dharmaśravaṇasya prītyā prāmodyena dharmeṣv ānulomikī kṣāntir upalabdhā). Having attained it she fell down before the feet of the princely Mañjuśrī, asking him for the ascetic life: “Out of compassion, Mañjuśrī, allow me to enter the ascetic life, and release me from this body being made up of the superficial, which is not noble and destroys the noble religion (sā kṣāntim upalabhya mañjuśriyaḥ kumārabhūtasya pādayor nipatya, anukampām upādāya mañjuśrīḥ pravrājahi mām, mocaya mām asmād ayoniśa’utpāditād anāryād āryadharmadūṣakāt kāyād iti pravrajyām adhyaiṣata). 
’jam dpal gyis smras pa | sriṅ mo ’di lta ste |1604 mgo’i skra ’dreg pa 1605 de ni |1606 byaṅ chub sems dpa’i rab tu (Q264a) ’byuṅ ba ma yin no || de ci’i phyir źe na | bu mo gaṅ sems can thams cad kyi (T27b) ñon moṅs pa gcad1607 pa’i phyir brtson pa de ni |1608 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin pa’i1609 phyir ro |1|  bu mo gaṅ gos1610 ṅur smrig ’chaṅ ba de ni |1611 byaṅ chub sems dpa’i rab tu ’byuṅ ba ma yin gyi | bu mo gaṅ bdag ñid kyaṅ bslab pa daṅ |1612 tshul khrims yaṅ dag par blaṅs la1613 | tshul khrims ’chal pa’i sems (L30b) can rnams kyaṅ tshul khrims kyi sdom pa daṅ | brtul (N355b) źugs la yaṅ dag (S30a) par sbyor bar byed pa de ni |1614 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin no |2|  bu mo gaṅ bdag ñid dben par gnas pa de ni |1615 byaṅ chub sems dpa’i rab tu ’byuṅ ba ma yin gyi | bu mo gaṅ ’gro ba lṅa’i ’khor ba na rnam par rgyug pa’i sems can rnams dben pa śes pa la ’god par byed pa de ni1616 |1617 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin no1618 |3|  kha dog daṅ |1619 gzugs kyi rtags daṅ |1620 spyod lam gyi dbyibs1621 ni |1622 byaṅ chub sems dpa’i rab tu ’byuṅ ba ma (D233a) yin gyi | sems can gźan daṅ |1623 gaṅ zag gźan dag la byams pa daṅ |1624 sñiṅ rje’i1625 sems bskyed pa ni byaṅ chub sems dpa’i rab tu ’byuṅ ba yin no |4|  bdag gi dge ba’i rtsa ba bskyed pa ni |1626 byaṅ chub sems dpa’i rab tu ’byuṅ ba ma yin gyi | sems can gźan gyi1627 dge ba’i rtsa ba bskyed pa ni |1628 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin no |5|  bdag yoṅs su mya ṅan las ’da’ ba’i lhag pa’i bsam pa la gus pa ni |1629 byaṅ chub sems dpa’i rab tu ’byuṅ ba ma yin gyi | sems can gźan yoṅs su mya ṅan las ’da’1630 ba’i lhag pa’i bsam pa la1631 gus pa ni |1632 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin no |6|  bdag gi ñon moṅs pa 1633 źi bar byed pa ni |1634 byaṅ chub sems dpa’i rab tu ’byuṅ ba ma yin gyi | sems can thams cad kyi ñon moṅs pa (T28a) źi bar byed pa ni |1635 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin (N356a) no |7|  bdag gi sems (S30b) rjes su sruṅ ba ni |1636 (L31a) byaṅ (L265a) chub sems dpa’i rab (Q264b) tu ’byuṅ ba ma yin gyi1637 | sems can thams cad kyi sems rjes su sruṅ ba ni |1638 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin no |8|1639   bdag thar par bya ba la brtson pa ni |1640 byaṅ chub sems dpa’i rab tu ’byuṅ ba ma yin gyi | sems can thams cad thar par bya ba la brtson pa ni |1641 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin no |9|  bu mo 1642 ’khor bas skyo ba ni |1643 byaṅ chub sems dpa’i rab tu ’byuṅ ba ma yin gyi | sems can thams cad ’khor ba las grol1644 bar bya ba la dga’ ba ni |1645 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin no |10|  bu mo 1646 mya ṅan las ’da’ ba la1647 dga’ ba ni |1648 byaṅ chub sems dpa’i rab tu ’byuṅ ba ma1649 yin gyi | saṅs rgyas kyi chos thams cad yoṅs su rdzogs par byed pa ni |1650 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin no |11| 
時文殊師利言。菩薩不以除己髮者爲(26)是出家也。所以者何其能斷滅衆生欲塵。使(27)修精進。乃是菩薩之出家矣。  菩薩不以自被(28)袈裟爲是出家也袈裟名者晋曰去穢當去(29)衆生婬怒癡垢令無瑕玼。常行精進乃是菩(a1)薩之出家矣。菩薩不以自奉禁戒爲是出家。(2)謂化衆生令守謹愼。乃是菩薩之出家矣。  菩(3)薩不以自處閑居爲是出家也。假使五趣1隨(4)諸群類。悉能建之立慧閑居。乃是菩薩之出(5)家矣。  菩薩不以顏貌形容威儀禮節爲是出(6)家也。化諸黎庶勸立慈哀。乃是菩薩之出家(7)矣。  菩薩不以興己功徳爲是出家也。勸顯滋(8)茂一切衆生殖徳本者。乃是菩薩之出家矣。  (9)菩薩不以濟己志於滅度爲是出家也。解脱一(10)切衆生心性令致滅度。乃是菩薩之出家矣。  (11)菩薩不以除己塵勞爲是出家也。滅去一切(12)衆生塵勞。乃是菩薩之出家矣。  菩薩不以偏(13)護己身獨守其心爲是出家也。將護一切群(14)萌心志。乃是菩薩之出家矣。  菩薩不以自脱(15)己者爲是出家也。度脱一切群萌往反。乃是(16)菩薩之出家矣。  菩薩不以濟己生死之患爲(17)是出家也。度脱一切生死之患。乃是菩薩之(18)出家矣。  菩薩不以志樂泥2洹爲是出家也。具(19)足一切諸佛之法。乃是菩薩之出家矣。 
文殊師利言。(17)菩薩出家者。非以自身剃髮名爲出家。何以(18)故。若能發大精進爲除一切衆生煩惱。是名(19)菩薩出家。  非以自身披著染衣名爲出家。勤(20)斷衆生三毒染心是名出家。  非自持戒行名(21)爲出家。能令毀禁安住淨戒是名出家。  非以(22)阿蘭若處獨坐思惟名爲出家。能於女色生(23)死流轉。以慧方便化令解脱是名出家。非以(24)自身守護律儀名爲出家。若能廣起四無量(25)心。安置衆生是名出家。  非以自身修行善法(26)名爲出家。能令衆生増益善根是名出家。  非(27)以自身得入涅槃名爲出家。爲欲安置一切(28)衆生。入大涅槃是爲出家。  非以自身除煩惱(29)故名爲出家。勤斷一切衆生煩惱名爲出家。(c1)  非以自能將護身心名爲出家。將護一切衆(2)生名爲出家。  非以自解身心縛故名爲出家。(3)爲解一切衆生身5心縛故名爲出家。  非以自(4)身於生死怖畏得解脱故名爲出家。能除一(5)切衆生生死怖畏。令得脱者名爲出家。  非(6)以自樂涅槃名爲出家。勤行精進爲令衆生(7)滿足一切佛法故名爲出家。 
1) Mañjuśri said: It is like this, sister, shaving the hair on the head is not embracing the ascetic life as pertaining to the bodhisatva (mañjuśrīr uvāca tadyathā bhagini na tac chiraso muṇḍanaṃ bodhisatvasya pravrajyā). Why? Girl, the effort to eliminate the vices of all beings is embracing the ascetic life as pertaining to the bodhisatva (tat kasya hetoḥ, yo dārike sarvasatvakleśopacchedāyodyogaḥ sā bodhisatvasya pravrajyā).  2) Girl, wearing the yellow robe is not embracing the ascetic life as pertaining to the bodhisatva (yad dārike kāṣāyadhāraṇaṃ na sā bodhisatvasya pravrajyā). Rather girl, to adopt the training and rules of morality oneself while instigating beings with bad morality to adopt the vows and practice of morality is embracing the ascetic life as pertaining to the bodhisatva (yad dārika ātmana eva śikṣāśīlasamādānaṃ duḥśīleṣu satveṣu ca śīlasaṃvaravratasamādāpanaṃ sā bodhisatvasya pravrajyā).  3) Girl, practicing oneself in isolation is not embracing the ascetic life as pertaining to the bodhisatva (yo dārika ātmana eva vivekavihāro na sā bodhisatvasya pravrajyā). Rather girl, establishing in knowledge of isolation the beings dispersed in the five destinies of existence is embracing the ascetic life as pertaining to the bodhisatva (yā dārike pañcagatau saṃsāre vidhāvatāṃ vivekajñāne pratiṣṭhāpanā sā bodhisatvasya pravrajyā).  4) The qualities of colour and beaty, of behaviour and appearance is not embracing the ascetic life as pertaining to the bodhisatva (na varṇarūpaliṅgeryāpathasaṃsthānaṃ bodhisatvasya pravrajyā). Rather, producing thoughts of friendliness and compassion is embracing the ascetic life as pertaining to the bodhisatva (parasatveṣu parapudgaleṣu maitrīkaruṇācittotpādo bodhisatvasya pravrajyā).  5) Planting one’s own roots of good is not embracing the ascetic life as pertaining to the bodhisatva (na svakuśalamūlāvaropaṇaṃ bodhisatvasya pravrajyā). Rather, planting the roots of good of all beings is embracing the ascetic life as pertaining to the bodhisatva (sarvasatvakuśalamūlāvaropaṇaṃ bodhisatvasya pravrajyā).  6) Honouring the determination to reach one’s own complete extinction is not embracing the ascetic life as pertaining to the bodhisatva (nātmapariniravāṇādhyāśayagauravaṃ bodhisatvasya pravrajyā). Rather, honouring the determination that others should reach complete extinction is embracing the ascetic life as pertaining to the bodhisatva (parasatvaparinirvāṇādhyāśayagauravaṃ bodhisatvasya pravrajyā).  7) Appeasing one’s own vices is not embracing the ascetic life as pertaining to the bodhisatva (nātmakleśaśamanaṃ bodhisatvasya pravrajyā). Rather, appeasing the vices of others is embracing the ascetic life as pertaining to the bodhisatva (sarvasatvakleśaśamanaṃ bodhisatvasya pravrajyā).  8) Protecting one’s own mind is not embracing the ascetic life as pertaining to the bodhisatva (na svacittānurakṣaṇaṃ bodhisatvasya pravrajyā). Rather, protecting the minds of all beings is embracing the ascetic life as pertaining to the bodhisatva (sarvasatvacittānurakṣaṇaṃ bodhisatvasya pravrajyā).  9) Striving for one’s own freedom is not embracing the ascetic life as pertaining to the bodhisatva (nātmamokṣodyogo bodhisatvasya pravrajyā). Rather, striving for the freedom of all beings is embracing the ascetic life as pertaining to the bodhisatva (sarvasatvamokṣodyogo bodhisatvasya pravrajyā).  11) Girl, disgust for existence is not embracing the ascetic life as pertaining to the bodhisatva (na dārike saṃsāranirvedo bodhisatvasya pravrajyā). Rather, the joy of freeing all beings from existence is embracing the ascetic life as pertaining to the bodhisatva (sarvasatvānāṃ saṃsārottāraṇaratir bodhisatvasya pravrajyā).  12) Girl, the pleasure of extinction is not embracing the ascetic life as pertaining to the bodhisatva (na dārike nirvāṇābhiratir bodhisatvasya pravrajyā). Rather, completing all the qualities of the Awakened is embracing the ascetic life as pertaining to the bodhisatva (sarvabuddhadharmaparipūrir bodhisatvasya pravrajyā). 
bu mo rab tu ’byuṅ ba źes bya ba de1651 ni |1652 sems can gźan dag la sñiṅ rje che ba źes bya ba’i tshig bla dags1653 so |1|  bu mo rab tu ’byuṅ ba źes bya ba de ni |1654 gźan gyi ’khrul pa la skyon du mi lta1655 ba źes bya ba’i tshig bla dags1656 so |2|  bu mo rab tu ’byuṅ ba źes bya ba de ni |1657 gźan gyi rñed pa la1658 phrag1659 dog med1660 pa źes bya ba’i tshig bla dags1661 so |3|  bu mo rab tu ’byuṅ ba źes bya ba de1662 ni |1663 bdag daṅ (D233b) gźan la gduṅ ba med pa źes bya ba’i tshig bla dags1664 (N356b) so |4|  bu mo rab tu ’byuṅ ba źes bya ba de ni |1665 gźan la mi smod pa źes bya ba’i tshig bla dags1666 so |5|1667   bu mo rab tu ’byuṅ ba źes bya ba de ni |1668 (S31a) gźan la1669 sten1670 pa źes bya ba’i tshig (L31b) bla dags1671 so |6|  bu mo rab tu ’byuṅ ba źes bya ba de ni |1672 gźan gyi ltuṅ ba mi gleṅ ba źes bya ba’i tshig bla dags1673 (T28b) so |7|  bu mo rab tu ’byuṅ ba źes bya ba de ni |1674 ñes pa thams cad las ’byin pa źes bya ba’i tshig bla dags1675 so |8| 
1651. S: om. de  1652. DJNQ: om. |  1653. L: dvags  1654. DJNQ: om. |  1655. ST: blta  1656. L: dvags  1657. DJNQ: om. |  1658. Q: pa  1659. L: phra  1660. LST: mi byed for med  1661. L: dvags  1662. L: om. de  1663. DJNQ: om. |  1664. L: dvags  1665. DJNQ: om. |  1666. L: dvags  1667. T: |  1668. DJNQ: om. |  1669. LST: om. la  1670. NS: bsten  1671. L: dvags  1672. DJNQ: om. |  1673. L: dvags  1674. DJNQ: om. |  1675. L: dvags 
加以(20)大哀愍濟衆生。  不見他短  不説其闕讃敍彼(21)人篤信之徳。開示信行以施一切  (See previous sentence)  (See previous sentence)  (See previous sentence)  (See previous sentence)  此之謂也。 
文殊師利言。女(8)子。夫出家者。於一切衆生起慈悲心名爲出(9)家。  出家者。不見一切衆生惡。亦不取相名爲(10)出家。  出家者。不擧他罪有慚愧者教令懺悔(11)是名出家。  (Cf. previous line)  (Cf. previous line)  (Cf. previous line)  (Cf. previous line)  (Cf. previous line) 
1) Girl, embracing the ascetic life is an expression for having great compassion for all beings (pravrajyeti dārike parasatveṣu mahākaruṇāyā etad adhivacanam).  2) Girl, embracing the ascetic life is an expression for not seeing others’ faults (pravrajyeti dārike paraskhaliteṣv adoṣadarśanasyaitad adhivacanam).  3) Girl, embracing the ascetic life is an expression for not being jalous of others’ gain (pravrajyeti dārike paralābheṣv anīrṣyāyā etad adhivacanam).  4) Girl, embracing the ascetic life is an expression for harming neither oneself nor others (pravrajyeti dārike parātmopaghātāyā etad adhivacanam).  5) Girl, embracing the ascetic life is an expression for not blaming others (pravrajyeti dārike pareṣām akuṃsanatāyā etad adhivacanam).  6) Girl, embracing the ascetic life is an expression for serving other (pravrajyeti dārike pareṣāṃ sevanāyā etad adhivacanam).  7) Girl, embracing the ascetic life is an expression for not encouraging others’ sins (pravrajyeti dārike pareṣām āpattiṣv acodanatāyā etad adhivacanam).  8) Girl, embracing the ascetic life is an expression for bringing them out of all sins (pravrajyeti dārike sarvadoṣoddharaṇasyaitad adhivacanam). 
bu mo byaṅ chub sems dpa’i rab tu ’byuṅ ba ni |1676 gźan la rag1677 las pa yin te | byaṅ chub sems dpa’1678 gźan la1679 rag ma1680 las par bya’o1681 || [(H379a)  bu mos smras pa | ’jam dpal ji ltar na byaṅ chub sems (Q265a) dpa’i rab tu ’byuṅ ba gźan la rag las pa lags | [(J265b)  ’jam dpal gyis smras pa | bu mo rab tu ’byuṅ ba ni1682 |1683 tshul khrims la rag las pa yin te | tshul khrims ’chal pa la ni rab tu ’byuṅ ba ci yaṅ1684 med do ||1685   bu mo rab tu ’byuṅ ba ni |1686 tiṅ ṅe ’dzin la rag las pa yin te1687 | brjed ṅas1688 pa la ni rab tu ’byuṅ ba ci yaṅ1689 med do ||  bu mo rab tu ’byuṅ ba ni |1690 śes rab la rag las pa yin te | śes rab ’chal pa la ni rab tu1691 ’byuṅ ba ci yaṅ1692 med do ||  bu mo rab tu ’byuṅ ba ni rnam par grol ba la rag las pa yin te |1693 sems rnam par ma1694 grol ba la ni rab tu ’byuṅ ba ci yaṅ1695 med do ||  bu mo rab tu ’byuṅ ba ni rnam par grol ba’i ye śes mthoṅ ba la rag las pa yin te | rnam par (N357a) grol ba’i ye śes mthoṅ ba med pa la ni rab tu ’byuṅ ba ci yaṅ1696 med do ||  bu mos smras pa | ’jam dpal ji ltar na byaṅ chub sems dpa’i rab tu ’byuṅ ba gźan la rag las pa ma mchis pa lags | [(S31b)  ’jam dpal gyis smras pa | bu mo byaṅ chub sems dpa’ (L32a) ni gźan gyi driṅ mi ’jog pas na |1697 gźan la rag las pa med pa ste |  raṅ gi kun śes pa’i ye śes kyis 1698 ’di1699 gaṅ ci śes pa de |1700 bdag gis kyaṅ śes la | ’di gaṅ ci smra ba de |1701 bdag kyaṅ smra’o źes gźan dag gi ṅor mi lta1702 bas na |1703 gźan la rag las pa med pa yin no || 
1676. DJNQ: om. |  1677. L: rags  1678. DJNQ: dpas  1679. DJNQ: las for la  1680. LT: om. ma  1681. Q: byas so  1682. JNQ: om. ni  1683. DJNQ: om. |  1684. N: ci’aṅ  1685. T: |  1686. DJNQ: om. |  1687. S: om. te  1688. JQ: ṅes  1689. N: ci’aṅ  1690. DJNQS: om. |  1691. T: om. rab tu  1692. N: ci’aṅ  1693. J: om. |  1694. Q: om. ma  1695. N: ci’aṅ  1696. N: ci’aṅ  1697. DJNQ: om. |  1698. L: ins. |  1699. DJNQ: ’dis  1700. DJNQS: om. |  1701. DJNQ: om. |  1702. S: blta  1703. Q: om. | 
女(23)問文殊師利。何謂出家依倚他人。  則答女曰。(24)其出家者依倚  禁戒不以縁戒爲出家也。  女(25)欲知之。志於禪定意不放逸。  出家依慧不隨(26)惡友。  遵修脱門是爲出家。心未解脱不爲出(27)家。    又問。何謂菩薩不依他人。  答曰。不信異人(28)則爲無倚。  亦不消息察他顏色。有何智慧從(29)其受明。彼等之人有何異徳。當從獲致諸通(822b1)大慧。亦於己身無所悕求。此即名曰不倚(2)他人。 
女子。出家者難名爲屬他。菩薩(12)不爾。身心自在無繋屬故。  女言。云何出家(13)名爲屬他。  文殊師利言。屬戒者名爲出家。(14)破戒者不名出家。  屬三昧者名爲出家。亂(15)心者不名出家。  屬智慧者名爲出家。愚癡(16)者不名出家。  屬解脱者名爲出家。離解脱(17)者不名出家。    女子言。文殊師利。云何菩薩(18)名不屬他。  文殊師利言。菩薩内自證法不從(19)他學名不屬他。  何以故。菩薩於一切智即(20)自開解故。 
Girl, the embracing of the ascetic life of the bodhisatva is dependent on other things, but the bodhisatva is not dependent on other things (parādhīnā dārike bodhisatvasya pravrajyā bodhisatvas tv aparādhīnaḥ).  The girl said: How, Mañjuśrī, is the bodhisatva’s embracing of the ascetic life dependent on other things (dārikovāca kathaṃ mañjuśrīḥ parādhīnā bodhisatvasya pravrajyā)?  Mañjuśrī said: Girl, embracing the ascetic life is dependent on morality, in bad morality there is no embracing of the ascetic life (āha pravrajyā dārike śīlādhīnā na tu dauḥśīlye pravrajyā kācana).  Girl, embracing the ascetic life is dependent on concentration, in the loss of awarness there is no embracing of the ascetic life (pravrajyā dārike samādhyadhīnā na tu muṣitasmṛtyāṃ pravrajyā kācana).  Girl, embracing the ascetic life is dependent on insight, in bad insight there is no embracing of the ascetic life (pravrajyā dārike prajñādhīnā na tu duṣprajñāyāṃ pravrajyā kācana).  Girl, embracing the ascetic life is dependent on freedom, in the absence of free thinking there is no embracing of the ascetic life (pravrajyā dārike vimokṣādhīnā na tv avimuktacitte pravrajyā kācana).  Girl, embracing the ascetic life is dependent on seeing the insight into freedom, in the absence of seeing the insight into freedom there is no embracing of the ascetic life (pravrajyā dārike vimuktijñānadarśanādhīnā na tv avimuktijñānadarśana pravrajyā kācana).  The girl said: How, Mañjuśrī, does the embracing of the homless life of the bodhisatva become independent (dārkovāca kathaṃ mañjuśrīr bodhisatvasya pravrajyāparādhīnā bhavati)?  Mañjuśrī said: Girl, the bodhisatva is independent since not conditioned by any other (āha bodhisatvo dārike ’parapratyayatvād aparādhīnaḥ).  By his own comprehension and knowledge, whatever he knows, he knows himself, whatever he says he says himself, thus he is independent because absence of compliance (svājñājñānena yat kiṃcit so jānāti tad ātmā jānāti yat kiṃcid bhāṣate tad ātmā bhāṣata ity aparādhīno ’parānurodhatvāt). 
’jam dpal gźon nur gyur pas |1704 (T29a) rab tu ’byuṅ ba’i le’u’i1705 chos kyi rnam graṅs ’di bśad pa na | legs par bśad1706 pa’i phyir |1707 byaṅ chub sems (D234a) dpa’ lṅa brgyas |1708 raṅ raṅ gi gos daṅ rgyan thams cad lus las1709 phud de | ’jam dpal gźon nur gyur pa la phul nas ’di skad ces smras so || ’jam dpal khyod kyis byaṅ chub sems dpa’ rnams kyi1710 rab tu ’byuṅ ba legs par bśad de | bdag cag rnams kyis kyaṅ rab tu ’byuṅ ba ’di bsgrub par bgyi’o || 
1704. DJNQ: om. |  1705. LT: le’u yi  1706. T: om. bśad  1707. DJNQ: om. |  1708. DJNQS: om. |  1709. L: la  1710. L: kyis 
文殊師利説此出家品時。五百菩薩各(3)脱身衣珍寶瓔珞。悉共奉上文殊師利。皆(4)説此言。聞尊所論出家善教。吾等亦當從此(5)正義。尋如是行具足出家 
爾時文殊師利。説此出家法已。五(21)百菩薩心生歡喜。即脱身上衣服瓔珞奉文(22)殊師利讃言。善哉善哉快説此法。我當修行。(23) 
As the princely Mañjuśrī preached this exposition of religion consisting in this chapter on embracing the ascetic life, five hundred bodhisatvas took the clothes and ornaments off their bodies because it was so well formulated, and they said: The embracing of the ascetic life of the bodhisatvas as formulated by you was really well formulated, we also wish to attain that embracing of the ascetic life (asmin pravrjyāparivarte dharmaparyāye mañjuśriyā kumārabhūtena bhāṣyamāṇe subhāṣitatvāt pañcabodhisatvaśatāni svakāt svakāt sarvacīvarālaṃkārān kāyād apadhāya mañjuśriye kumārabhūtāya dattvedam avocan, tvadbhāṣitā mañjuśrīr bodhisatvānāṃ pravrajyā subhāṣitā, vayam apīmāṃ pravrjyāṃ pratipatsyāmahe). 
de nas ’jam dpal gźon (Q265b) nur gyur pas smad ’tshoṅ ma’i bu mo gser mchog ’od dpal la ’di skad ces smras so || bu mo khyod rta’i śiṅ rta ’di la źon la | tshoṅ dpon gyi bu ’jigs (J266a) byin la (N357b) sñiṅ brtse1711 ba’i phyir |1712 yoṅs su smin par gyis śig daṅ | de ñid kyis khyod rab tu ’byuṅ ba daṅ | bsñen par rdzogs par ’gyur ro ||  de nas skye bo phal po che de dag ’di sñam du sems te | ’dod chags daṅ bral ba daṅ | ’dod chags daṅ ma1713 bral ba1714 gñis lhan cig gnas su1715 ji ltar ruṅ sñam mo ||  de nas bu mo des (S32a) skye bo phal po che de dag gi sems kyi yoṅs su rtog1716 pa 1717 sems kyis 1718 śes nas |1719 skye bo phal (L32b) po che de dag la ’di skad ces smras so ||  grogs po dag ’dod chags daṅ bral ba’i byaṅ chub sems dpa’ ni |1720 ’dod chags daṅ bcas pa’i sems can rnams daṅ lhan cig gnas kyaṅ kha na ma tho ba med la | ’dod chags daṅ bcas pa’i sems can rnams kyaṅ ’dul bar byed do ||  grogs po dag źe sdaṅ daṅ bral ba’i byaṅ chub sems dpa’ ni |1721 źe sdaṅ daṅ bcas pa’i sems can rnams daṅ lhan cig gnas kyaṅ |1722 kha na ma tho ba med la |1723 źe sdaṅ daṅ bcas pa’i sems can rnams kyaṅ ’dul bar byed do ||  grogs po dag gti mug (T29b) daṅ bral ba’i byaṅ chub sems dpa’ ni |1724 gti mug daṅ bcas pa’i sems can rnams daṅ lhan cig gnas kyaṅ kha na ma tho ba med la |1725 gti mug daṅ bcas pa’i sems can rnams kyaṅ ’dul bar byed do ||  grogs po dag ñon moṅs pa daṅ bral ba’i byaṅ chub sems dpa’ ni |1726 ñon moṅs pa daṅ bcas pa’i sems can rnams (N358a) daṅ lhan cig gnas kyaṅ kha na ma tho ba med la |1727 ñon moṅs pa daṅ bcas pa’i sems can rnams kyaṅ ’dul bar byed do ||  grogs po dag ’di lta ste dper na | ma ni bu daṅ lhan cig gnas kyaṅ chags pa med (D234b) do || grogs po dag de bźin du byaṅ chub sems dpa’ yaṅ |1728 sems can thams cad daṅ lhan cig 1729 gnas kyaṅ (Q266a) chags pa med do ||  grogs po dag ’di lta ste dper na | bciṅs pa las bkrol pa’i1730 mi ni ’dod chags kyi1731 kun tu1732 spyad pa la mi spyod do || grogs po dag de bźin du byaṅ chub sems dpa’ yaṅ |1733 khams gsum pa1734 dag1735 (J266b) ’chiṅ ba daṅ |1736 (L33a) ’obs lta bur ’du śes pas chags pa med do || 
(6)於是文殊師利。謂上金光首。若當還復上駟(7)馬車。與畏間長者子倶爲開化説此。則是汝(8)出家之行也。  時大衆人各心念言。豈離欲者(9)與有欲人而倶處乎。  女尋則知衆人心念。便(10)答大衆爲分別説。  離欲菩薩與有欲人衆生(11)之類而倶出生。欲以開化令清白故。諸人欲(12)知。  菩薩離於瞋恚愚癡。便與瞋恚愚癡群黎(13)而倶遊生。欲以開化施慈與明。  (See previous sentence)  設使菩薩已(14)離塵勞。便與貪欲群萌倶生。開化一切遊逸(15)之類。  喩如人者母子共處無所染汚。菩薩如(16)是。常與一切衆生倶會無所染汚。  譬鼓琴人(17)及神呪師。雖習所欲則無有欲。菩薩如是。處(18)於三界想念之中。如神呪術無所染著。 
爾時文殊師利語金色女言。汝可上車教化(24)威徳長者子。若能教化此長者子即名出家。(25)  爾時文殊師利説此語時。一切大衆咸生疑(26)怪。各作是念。今此女人已離貪欲。何故乃遣(27)共貪者倶。  爾時金色女知諸大衆心生疑已。(28)語大衆言。  離貪菩薩雖復常與貪者共倶。以(29)教化故遠離惡名。  菩薩自離瞋癡。雖與共倶(a1)以教化故亦無惡名。    菩薩自離煩惱。雖與煩(2)惱者倶。以教化故遠離惡名。  譬如母子共倶(3)常無貪染。離貪菩薩亦復如是與貪者倶常(4)無貪染。  譬如黄門與女人倶亦無貪染。如是(5)菩薩遠離三界。雖行欲界而無欲心。 
Then the princely Mañjuśrī said to the daughter of a courtesan Suvarṇottamaprabhāśrī: Girl, get on to the cart and, out of compassion, bring the son of a banker Bhayadatta to maturation, by this you will embrace the ascetic life and be ordained (atha mañjuśrīḥ kumārabhūtaḥ suvarṇottaraprabhāśriyaṃ gaṇikāduhitāram idam avocat, tvaṃ dārike ’smin ratha āruḍhā śreṣṭhiputraṃ bhayadattam anukampām ādāya paripācaya, tenaiva tvaṃ pravrājitopasaṃpannā bhaviṣyasi).  Then the great crowd of people thought: How can it be right that one without desire can stay in the company of one who is not without desire (atha tasya mahato janakāyasyaivam abhavad vītarāgāvitarāgayoḥ sārdhasaṃvāsaḥ kathaṃ yujyata iti)?  The girl knew the reflections of the great crowd of people, and she said (atha sā dārikā tasya mahato janakāyasya cetaḥparivitarkaṃ cetasājñāya taṃ mahāntaṃ janakāyam idam avocat):  Even though, friends, the bodhisatva without desires stays in the company of beings full of desire, he is without blemish, he educates the beings full of desires (vītarāgo mārṣā bodhisatvaḥ sarāgaiḥ satvaiḥ sārdhaṃ saṃvasann apy anavadyaḥ sarāgān satvān vinayati);  even though, friends, the bodhisatva without aversion stays in the company of beings full of aversion, he is without blemish, he educates the beings full of aversion (vītadoṣo mārṣā bodhisatvaḥ sadoṣaiḥ satvaiḥ sārdhaṃ saṃvasann apy anavadyaḥ sadoṣān satvān vinayati);  even though, friends, the bodhisatva without bewilderment stays in the company of beings full of bewilderment, he is without blemish, he educates the beings full of bewilderment (vītamoho mārṣā bodhisatvaḥ samohaiḥ satvaiḥ sārdhaṃ saṃvasann apy anavadyaḥ samohān satvān vinayati);  even though, friends, the bodhisatva without vices stays in the company of beings full of vices, he is without blemish, he educates the beings full of vices (niṣkleśo mārṣā bodhisatvaḥ sakleśaiḥ satvaiḥ sārdhaṃ saṃvasann apy anavadyaḥ sakleśān satvān vinayati).  Just like, friends, a mother is not desirous of his son, just in the same way, friends, is the bodhisatva not desirous of any living beings (tadyathā mārṣā na mātā putreṇa sārdhaṃ saṃvasaty api raktā, evam eva mārṣā na bodhisatvaḥ sarvasatvaiḥ sārdhaṃ saṃvasann api raktaḥ);  just like, friends, a man closed up in prison does not act according to habits of desire, just so friends, the bodhisatva is not attached to concepts in the threefold world which is like a pit in a prison (tadyathā mārṣā na bandhanagaṭṭito puruṣo rāgasamudācāraṃ carati, evam eva mārṣā na traidhātuke bandhanakhadopame saṃjñābhiḥ saktaḥ). 
de nas smad ’tshoṅ ma’i bu mo gser mchog ’od dpal |1737 chos kyi ’bab1738 stegs su ni źugs | gtiṅ ni rñed 1739 thaṅ la ni phyin | ma rig pa’i mun pa daṅ ni bral te | srid pa’i skyon gyi1740 ñon moṅs pa ’jigs par lta1741 ba ni legs par mthoṅ nas | ’jam dpal gźon nur gyur pa’i rkaṅ pa la mgo bos phyag ’tshal te | lan gsum 1742 bskor ba byas nas |1743 śiṅ rta la źon kar1744 tshigs su bcad pa ’di dag smras so || 
於時(19)上金光首。逮得時節獲致法誼。至於光明離(20)諸窈冥。覩見塵勞開示眞諦。則前稽首文殊(21)師利足下。繞之三匝還復上車。則説頌曰(22) 
時金色(6)女。諦知生死煩惱惡法住離欲際。得離欲光(7)明除欲闇冥。禮文殊師利足禮足已。右遶三(8)匝。臨欲上車而説偈言(9) 
Then the daughter of a courtesan Suvarṇottamaprabhāśrī went down onto the dharma-stair where one descends from the cart, stepping down and trodding upon the earth. Freed from the obscuration of ignorance (avidyāndhakāra) she had fully realized the vision of fear regarding the vices resulting from the imperfections of existence (bhāvadoṣakleśabhayadarśana), and having bowed her head to the feet of the princely Mañjuśrī and circumambulated him three times, she expressed herself by means of verses beside the stairs of the cart: 
raṅ bźin rnam dag chags pas ma chags śiṅ ||1745 rtag tu byams sems sdaṅ1746 bas sdaṅ ba med ||1747
śes rab snaṅ śar gti mug rmoṅs bral ba || ñon moṅs med par śiṅ rta bźon1748 par bya |1| (T30a)  gaṅ gis sṅon chad (N358b) bdag ni rgyal1749 gyur ciṅ ||1750 nor chags tshoṅ dpon bu daṅ lhan cig tu1751 ||1752
śiṅ rtar źugs nas skyed1753 mos tshal1754 soṅ ba ||1755 ’dod pa’i rnam rtog de dag gaṅ du soṅ |2|  ji ltar sprin tshogs stug1756 pos sa khebs na ||1757 ñi ma’i ’od zer1758 lham me lhan ner1759 min ||1760
’on kyaṅ ’od zer1761 de dag gar mi ’gro || sprin gyis bsgribs pas snaṅ ba med du zad |3|1762   de bźin ñon moṅs bsgribs1763 pas byis pa1764 kun || śes rab snaṅ la blo skye med pa (S33a) yaṅ ||1765
śes rab yul 1766 gaṅ na yaṅ1767 gnas pa med ||1768 ñon moṅs yoṅs su śes pas śes rab snaṅ |4|1769   ñon moṅs gaṅ nas ’oṅ ba’aṅ ma yin źiṅ ||1770 yul gyi phyogs char ’gro ba’aṅ1771 ma yin te ||1772
tshul bźin ma yin pa las ñon moṅs ’byuṅ ||1773 tshul bźin gyis (L33b) ni de dag ’byuṅ mi ’gyur |5|1774   bor1775 ba med ciṅ blaṅs pa’aṅ yod ma yin ||1776 bskyed pa med ciṅ bkag pa’aṅ yod ma yin ||1777
gźan la ma byin phrogs pa’aṅ ma yin (Q266b) te ||1778 chos mñam ñid kyis bdag kyaṅ rnam par dag |6| (D235a)  ’bru mar sgron ma mun par byuṅ1779 ba na ||1780 mun pa phyogs su soṅ pb1781 med pa ltar ||1782
śes rab kyis ni mun pa med gyur na ||1783 ñon moṅs zad gyur med ciṅ ’byuṅ ba’aṅ1784 med |7|1785   ji ltar sman pas nad pa gso ba na ||1786 de yi1787 khams ni ’jig1788 par mi byed kyaṅ ||1789
de yi1790 glo1791 bur nad ni (J267a) źi bar ’gyur || nad rnams gźan yaṅ ’byuṅ ba med pa ltar |8|1792   de (N359a) bźin sman pa’i dam pa ’jam dbyaṅs kyis ||1793 rigs1794 pa’i tshul mkhyen sbyor ba sna tshogs kyis ||1795
sems can ñon moṅs ñe bar źi mdzad kyaṅ ||1796 chos rnams rnam par ’jig par mdzad pa med |9|1797   phuṅ po ’di daṅ khams rnams ’di dag daṅ ||1798 (T30b) skye mched ’di rnams gtan1799 du ’gyur ba med ||1800
gaṅ dag sṅon chad ñes ldan dug bcas pa ||1801 de dag da ni dug med ’gyur ba med |10|1802  
1745. T: |  1746. DJNQ: snaṅ  1747. T: |  1748. Q: gźon  1749. LST: brgyal  1750. T: |  1751. LT: du  1752. T: |  1753. JQT: bskyed  1754. L: ’tsha  1755. T: |  1756. J: stugs  1757. T: |  1758. T: gzer  1759. L: lham ne; ST: lhan ne for lhan ner  1760. T: |  1761. T: gzer  1762. T: |  1763. Q: sgribs  1764. T: om. pa  1765. T: |  1766. Q: ins. ni  1767. T: na’aṅ  1768. T: |  1769. T: |  1770. T: |  1771. JNQ: daṅ char yaṅ for char ’gro ba’aṅ  1772. T: |  1773. T: |  1774. T: |  1775. L: dor  1776. T: |  1777. T: |  1778. T: |  1779. LST: phyuṅ  1780. T: |  1781. DJQ: ’dod pa for soṅ ba; N: ’doṅ ba  1782. T: |  1783. T: |  1784. LST: ba for ba’aṅ  1785. T: |  1786. T: |  1787. L: de’i for de yi  1788. S: ’jigs  1789. T: |  1790. L: de’i for de yi  1791. LT: blo  1792. T: |  1793. T: |  1794. LST: rig  1795. T: |  1796. T: |  1797. T: |  1798. T: |  1799. LST: gźan for gtan  1800. T: |  1801. T: |  1802. T: | 
本性爲清淨 貪欲不能汚(23)
則無有瞋恚 常遵修慈心(24)
亦不有愚冥 起智慧光明(25)
至徳以如是 然後乃上車(26)  前隨畏間子 而習爲放逸(27)
吾本貪欲意 今者爲所湊(28)
諸恐畏難者 財利之貪欲(29)
上車以離此 故擧聲歌頌(822c1)  譬如純厚陰 降雨潤於地(2)
則蔽日宮殿 使人眼不見(3)
其耀不爲冥 亦無奪明者(4)
客雲之所爲 令光不顯現(5)  愚者心本淨 客塵亦如是(6)
由想不覺了 覆蔽智慧光(7)
計彼明達者 不爲有處所(8)
已蠲除塵勞 則號爲智慧(9)  智慧不憍慢 心淨無損減(10)
推之無從來 去亦無所到(11)
從念不順正 則有塵勞欲(12)
已應如法念 便趣無所至(13)  名無有處所 而無有受者(14)
則亦無所生 亦無有滅者(15)
不施無所斷 亦不依他人(16)
快哉此正法 微妙甚清淨(17)  譬如油然燈 照入諸窈冥(18)
計彼闇昧者 不知所歸趣(19)
智慧亦如是 滅除衆愚冥(20)
不覩塵勞處 順念成所來(21)  猶如有良醫 療治於衆病(22)
不令身増減 亦無所忘失(23)
病則是遊客 其10疾已滅除(24)
亦無有異習 不知疹去處(25)  溥首亦如是 上軟之音聲(26)
覩衆生厄疾 若干以療治(27)
除垢令清淨 趣之智慧門(28)
有所造變者 非法不爲論(29)  今此五陰者 及與諸種大(823a1)
衰入已顯現 本無有1差特(2)
是輩這前時 有毒瞋恚倶(3)
今則無傷害 亦無若干變(4) 
我今上車離三毒 體性清淨無貪染(10)
遠離瞋恚有慈心 無復愚癡得智慧(11)  我貪覺觀已清淨 今當上車詣林去(12)
我昔有貪心迷醉 耽著財色不覺知(13)  猶如大雲覆大地 日光不出不照曜(14)
彼光不去亦不來 大雲覆故隱不現(15)  如是衆生煩惱覆 清淨大智不光明(16)
彼智不來亦不去 知煩惱已智光出(17)  亦復非從餘處來 惡覺觀故煩惱生(18)
淨覺觀故煩惱滅 名色不取亦不捨(19)  亦復不生亦不滅 亦不與他他不取(20)
如是法味甚清淨  猶如燈然滅除闇
彼闇不去亦不來 如是智慧離煩惱(22)
煩惱不去亦不來 亦復不生亦不滅(23)  猶如良醫療衆病 但除客病病不生(24)
而不治彼地水風  如是文殊勝醫王(25)
治諸衆生煩惱病 智慧因縁無煩惱(26)
煩惱不去法不失  而我此身有五陰(27)
亦復具有諸界入 我於前者雜煩惱(28)
今皆遠離得清淨(29) 
1) Being essentially pure (svabhāvaśuddhā) I am not impassioned (rāgāraktā), not affected by aversion (dveṣādviṣṭā) because of constant friendliness (nityamaitricitta), not bewildered by delusion (mohāsaṃmūḍha) because of the light of insight (prajñāvabhāsa) I will mount this cart.  2) That by means of which I was overpowered before, when, attached to riches(dhanyaraktā), I went to the park, riding a car with a banker’s son (śreṣṭhiputra) – that thought-construction of passion (rāgavikalpa), where is it gone?  3) Just like when thick clouds cover the earth, and the rays of sun does not shine, does not burn (sūryaraśmayo na bhāṣante na tapanti, nevertheless, those rays do not go anywhere, they only cease since they cannot shine due to the covering of the clouds.  4) Just so are all fools (bāla), obscured by the vices. Even though they have not developed any intelligence (mati) regarding the light of insight (prajñāvabhāsa), even though they remain outside any area of insight, still, with the thorough understanding of the vices (kleśaparijñā), insight shines forth.  5) Vices come (kleśa) comes (āgata) from nowhere, they do not depart (gata) to any place (viṣayapradeśabhāga), vices arise from the superficial (ayoniśas), they do not arise from the fundamental (yoniśas).  6) There is no giving away and no grasping, no arising and no destruction, there is no giving to others or taking back, and because of the homogeneousness of all moments of existence (dharmasamatā) I am also pure (viśuddhā).  7) When a lamp of sesame oil (tailapradīpa) appears in the darkness, there is no going of the darkness into different directions, when darkness is dispelled by insight (prajñā) there is no cessation of vices and also no origination.  8) Just like a doctor who is curing a patient does not destroy the elements of the [patient’s] body (dhātu), but pacifies the adventitious (āgantuka) disease, and then other diseases do not arise.  9) In the same way the best of physicians Mañjughoṣa, knowing the appropriate methods (yuktanayajña), pacifies (upaśamayati) the vices of beings by the different practices, but he does not make the moments of existence disappear.  10) These parts of the personality (skandha), spheres (dhātu) and fields of sense perception (āyatana) do not change at all (atyantanirvikāra). Earlier they were possessed by the poison of sin (doṣaviṣa), and still they are unchanged, but rendered free of poison. 
de nas smad ’tshoṅ ma’i bu mo gser mchog ’od dpal gyis tshigs su bcad pa de dag smras nas |1803 yaṅ ’jam (S33b) dpal gźon nur gyur pa’i rkaṅ pa la mgo bos ’phyag byas1804 te | yaṅ ’jam dpal gźon nur gyur pa la bskor1805 ba byas nas | tshoṅ dpon gyi bu ’jigs byin daṅ 1806 lhan cig tu1807 śiṅ rta la źon te | de lta bu’i ’byor ba1808 ñid kyis skyed1809 mos tshal gyi1810 sar soṅ ṅo ||  ’jam dpal gźon nur gyur pas kyaṅ |1811 thams cad daṅ ldan pa’i ’khor de la |1812 chos daṅ ldan pa’i gtam gyis yaṅ dag (L34a) par bstan1813 | yaṅ dag par ’dzin du bcug | yaṅ dag par gzeṅs1814 bstod | yaṅ dag par rab tu dga’ bar byas so ||  yaṅ dag par bstan | yaṅ dag par ’dzin du bcug | yaṅ dag par gzeṅs1815 bstod | yaṅ dag par rab tu dga’ bar byas nas |1816 de dag la ’di skad ces smras so || grogs po dag gaṅ dag chos ñan par dga’ ba rnams (N259b) de1817 yaṅ1818 phyi dro’i dus kyi tshe |1819 de bźin gśegs pa’i 1820 spyan sṅar deṅ1821 śig1822 |  de skad ces smras nas |1823 sa phyogs de nas laṅs te | raṅ raṅ1824 gi1825 gnas ga la ba de logs su (D235b) soṅ ṅo || 
於是上金光首。在於車上與長者子畏間倶。(5)如是比像詣於清淨遊觀之園。  文殊師利而(6)説經典。一切衆會歡喜踊躍。  其心開解亘然(7)明達。咸悉言曰。當共倶往奉詣如來聽所説(8)法。  捨遊觀處至佛精舍(9) 
  時文殊師利。於大衆中説法教化已。大衆歡(831b1)喜。文殊師利讃言。善哉善哉至心聽法。  既讃(2)歎已。於大衆中作如是言。我今日要至如來(3)所。汝等大衆若欲聽法當往佛所。  説此語已。(4)文殊師利及諸大衆各還所止。 
Then the daughter of a courtesan Suvarṇottamaprabhāśrī, having spoken these verses again bowed her head to the feet of the princely Mañjuśrī, and, having again circumambulated the princely Mañjuśrī, she ascended on to the cart with the son of a banker Bhayadatta, and went with all those riches to the park.  And the princely Mañjuśrī taught the whole of that assembly by means of religious conversation, he made them take it to their hearts, made them rejoice and made them happy (mañjuśrīḥ kumārabhūto ’pi sarvāvatīṃ parṣadaṃ dharmakathayā saṃprakāśayati samādāpayati samuttejayati saṃpraharṣayati sma).  And having taught them, made them take it to their hearts, made them rejoice and made them happy, he said to them: “Friends, those of you who wish to listen to religion should go to the True Being in the evening time!” (ye mārṣā dharmaśravaṇkās te ’parāhnakālasamaye tathāgatasya purato gacchantu).  As he had said so they left that location, and all went to their separate places. 
de nas smad ’tshoṅ ma’i bu mo gser mchog (Q267a) ’od dpal daṅ | tshoṅ dpon gyi bu ’jigs byin gñis lhan cig tu1826 skyed1827 mos tshal du phyin pa daṅ | der me tog chal bar1828 bkram ste1829 |1830 bdug pas1831 bdugs |1832 bla re1833 bres nas gdugs daṅ |1834 rgyal mtshan daṅ | ba dan sna tshogs kyis legs par brgyan te |  bza’ 1835 btuṅ 1836 ’byor ba1837 dag kyaṅ bśams nas 1838 (J267b) dga’ ba’i rtsed mo daṅ |1839 rjes su ’thun1840 pa’i sil sñan (S34a) daṅ | (T31a) pheg rdob par1841 glu dbyaṅs len par1842 byed ciṅ |1843 skyed1844 mos tshal na gnas par gyur to ||  de dag gis zos śiṅ ’thuṅs1845 nas |1846 rab tu myos par gyur pa daṅ | smad ’tshoṅ ma’i bu mo gser mchog ’od dpal |1847 tshoṅ dpon gyi bu ’jigs byin1848 gyi paṅ1849 par1850 sṅas bcas te ñal lo ||  de nas bu mo des mṅon par śes pa’i stobs kyis |1851 raṅ gi1852 lus rñis par bstan nas |1853 des ’chi ba’i ’du śes bskyed de |1854   de’i lus thams cad mi sdug par gyur nas |1855 (L34b) ro myags1856 pa ’dra bar snaṅ źiṅ |1857 de’i rna1858 ba’i bu ga gñis daṅ | mig gi dbaṅ po daṅ | sna’i naṅ nas mi gtsaṅ ba’i1859 dri mi źim pa dag ’byuṅ źiṅ |1860 byuṅ nas kyaṅ lus thams cad la khyab par gyur to ||  de’i kha’i1861 naṅ nas kyaṅ dri (N360a) mnam po dag byuṅ ste | dri mnam po de dag gis skyed1862 mos tshal de1863 thams cad kyaṅ khyab par gyur to ||  spu’i khuṅ bu thams cad nas kyaṅ |1864 khrag daṅ |1865 rnag mnam po dag ’dzag go ||1866 lto ba daṅ lte ba’i dbus rdol1867 ba nas kyaṅ mtsher1868 pa daṅ |1869 rgyu ma thams cad 1870 byuṅ ṅo || rkub daṅ mdoms1871 nas kyaṅ bśaṅ gci dag ’byuṅ źiṅ ’dzag go |1872 de’i spyi bo nas kyaṅ glaṅ pa1873 dag1874 ’dzag go |1875 rkaṅ lag gi sor mo rnams la yaṅ1876 sbraṅ ma sṅon po dag rgyu bar gyur to ||  de nas tshoṅ dpon gyi bu ’jigs byin gyis |1877 bu mo de’i lus la de lta bu’i gnas skabs su gyur pa1878 dag mthoṅ ṅo || mthoṅ nas kyaṅ ’jigs skrag ste1879 |1880 yi chad ciṅ1881 skyabs (S34b) med |1882 rten med |1883 dpuṅ gñen med par gyur nas |1884 skyabs (Q267b) tshol1885 źiṅ ’jigs pa chen pos skrag par gyur nas |1886 ’dar źiṅ (D236a) tsho1887 ṅes1888 ’debs par gyur to |  de ’jigs pa chen po skyes pa’i rgyu ni gñis te | so so’i skye bo ñid yin pa daṅ |1889 (T31b) ’jigs pa’i skyon de dag mthoṅ ba’o1890 ||  bdag re śig1891 na bu mo ’di’i le lan gyis |1892 rgyal po ma skyes dgras bsad par ’oṅ ṅo 1893 sñam nas |1894 des bu mo de1895 paṅ1896 pa nas dor ba daṅ |1897 ’bros par brtsams1898 na’aṅ ma nus so || [(J268a)  de’i ’khor thams cad kyis kyaṅ |1899 ’jigs su ruṅ ba’i ’jigs (L35a) pa chen po de mthoṅ1900 nas bros par gyur to ||  de nas de gcig pu1901 grogs med par de ni1902 (N360b) śin tu ’jigs śiṅ skrag nas |1903 bdag ’jigs skrag pa chen po ’di las yoṅs su thar par byed pa |1904 lha’am | klu’am |1905 gnod sbyin nam | dri za’am | lha ma yin nam | nam mkha’ ldiṅ ṅam1906 | mi’am ci’am | lto ’phye chen po’am | mi’am |1907 mi ma yin pa’am | dge sloṅ1908 ṅam | bram ze su yod sñam sems śiṅ ’dug go ||1909  
1826. LT: du  1827. JT: bskyed  1828. L: ba ST pa for bar; Q: tshal bar; J: ’chal bar for chal bar  1829. Q: te  1830. DJNQ: om. |  1831. Q: pos  1832. Q: gdugs; L: om. bdugs  1833. N: bre; LQ: res  1834. Q: om. |  1835. LST: ins. ba daṅ |  1836. LST: ins. ba’i  1837. LST: pa  1838. DJN: ins. |  1839. DJNQ: om. |  1840. NQ: mthun  1841. LST: pa daṅ | for par  1842. LST: pa  1843. DJNQ: om. |  1844. LQT: bskyed  1845. Q: mthuṅs; T: ’thuṅ  1846. DJNQ: om. |  1847. JNQS: om. |  1848. L: ’byin  1849. LNST: phaṅ  1850. L: bar  1851. DJNQ: om. |  1852. S: gis  1853. Q: om. |  1854. Q: || for |  1855. JNQ: om. |  1856. L: myogs  1857. DJNQ: om. |  1858. L: sna  1859. JN: ba  1860. DJNQ: om. |  1861. L: kha  1862. QT: bskyed  1863. LST: om. de  1864. DJNQ: om. |  1865. DJNQ: om. |  1866. JLNS: |  1867. LT: brdol; S: brtol  1868. S: mcher  1869. DJNQ: om. |  1870. LST: ins. kyaṅ  1871. JLNQT: ’doms  1872. D: || for |  1873. D: glad pa; ST: klad pa  1874. LNST: om. dag  1875. D: || for |  1876. N: la’aṅ  1877. JNQ: om. |  1878. L: ’gyur ba  1879. Q: te  1880. DJNQ: om. |  1881. L: de for ciṅ  1882. DJNQ: om. |  1883. DJNQ: om. |  1884. JNQ: om. |  1885. N: ’tshol  1886. L: ||; DJNQ: om. |  1887. JNLST: cho  1888. T: cho des for tsho ṅes  1889. J: om. |  1890. T: ba’i  1891. NS: źig  1892. JNQ: om. |  1893. J: ins. |  1894. ST: om. |  1895. S: om. de  1896. N: phaṅ  1897. DJNQ: om. |  1898. DJ: btsal; LQST: brtsal  1899. DJNQ: om. |  1900. L: ’thon  1901. S: po  1902. DLJN: na for ni;; T: na for de ni  1903. Q: om. |  1904. DJNQ: om. |  1905. Q: om. |  1906. D: ’am  1907. L: om. |  1908. LQST: sbyoṅ  1909. JNQLS: | 
爾時上金光首與長者子畏間倶。在遊觀園(10)散花燒香。  莊嚴寶蓋辦飮食饌。作倡妓樂而(11)相娯樂。  雜和擣香以自芬薫。於時彼女。觀長(12)者子及來會人意以滿足。  神通之力自化其(13)身。應時終亡顏色變惡。  猶如死人。眼耳鼻口(14)膿血流出。身體爛不可復視。  口中臭氣浡(15)浡腥穢。  一切毛孔惡露皆出。其腹潰壞腸胃(16)肝肺脾腎五臟。屎尿髓腦悉爲流溢。青蠅飛(17)集周匝共食。  時長者子。見此女身變状如(18)是怖懅不安。欲求自歸濟脱是患。今遭難(19)難無極之恐。  當從何所免大憂煩。各懷二難。(20)凡夫之士見衆瑕穢。  己之罪咎將無帝王。阿(21)闍世知危害我命。  一切眷屬及諸會人。悉共(22)驚怖志懷戰慄。  各各誼言當於何求。天龍鬼(23)神。若犍沓惒。沙門梵志救脱大厄。 
爾時勝金色(5)女。與八十從女前後圍遶。共長者子同載寶(6)車往詣園林既到林所。種種莊嚴寶幢幡蓋(7)香華瓔珞百寶香爐遍林樹間爲欲樂故。  作(8)倡伎樂歌舞戲笑。又設種種甘美飮食。  爾時(9)勝金色女。以頭枕彼上威徳長者子膝上而(10)睡。  即以神力於其臥處現爲死相。  膖脹臭爛(11)難可附近。須臾腹破肝腸剖裂。五藏露現臭(12)穢可惡。大小便道流溢不淨。眼耳鼻中及諸(13)身分。一切毛孔膿血交横  口出惡氣。膖穢(14)臭處薫遍林間。  髑髏骨破腦出流散支節塗(15)漫。青蠅唼食蛆蟲蠢動。種種穢惡不可稱説。  (16)時長者子。見此死屍生大恐怖身毛皆竪。而(17)作是念。我今於此無救無依。遍觀四方無歸(18)依處。倍増怖畏發大怖聲。  彼長者子二因縁(19)故生大怖畏。一者昔所未見如是怖事是故(20)生怖。二者大衆知我與彼同來在此。  而今忽(21)死謂我故殺。恐阿闍世王不鑒。  此理横見加(22)戮。是故怖畏。  時長者子。獨於此林不見一人。(23)復作是念我今怖畏。諸沙門婆羅門。天龍神(24)夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽(25)等。誰能救者。 
Then the daughter of a courtesan Suvarṇottamaprabhāśrī and the son of a banker Bhayadatta went together to the park, where bunches of flowers were spread everywhere, yielding fragrance (pradhūpita), there were awnings (vitānaka) decorated with parasols, banners and ensigns (chattradhvajapatākavibhuṣita).  Having prepared riches of food and drink they stayed in the park as they resorted to drums cymbals and songs for amusement (nandakrīḍānulomikatūryatāḍāvacarasaṃgīti).  As they had eaten and drunk they got quite intoxicated (pramatta), and the daughter of a courtesan Suvarṇottamaprabhāśrī fell asleep on a pillow (śīropadhāna) on the lap of Bhayadatta, the son of a banker.  Then that girl displayed her body as withered by means of the power of supernormal knowledge, and she produced the concept that she was dead (atha sā dārikābhijñābalena svakāyaṃ mlānaṃ darśayitvā sā maraṇasaṃjñām utpādayati sma).  Her whole body became impure and appeared as a rotting corpse, from the two openings of the ears, from the eyes, and from the interior of the nose came ill-smelling impurities and spread all over her body (sarva tasyāḥ kāyo ’śubho ’bhavat, yathā kuṇapam adarśayat, tasyāḥ karṇapuṭayoś cakṣurindriyayoś ca ghrāṇāntarāc ca durgandha utpannaḥ, utpadya ca sarva kāyo vyāptyaḥ).  From the interior of her mouth came a foul odour, and the whole park was filled with the odour (tasyāḥ mukhāntarād durgandha utpadyati sma, tair durgandhaiḥ sarva udyāno vyāptaḥ).  From every pore flowed blood and pus (sarvaromakupāc ca rudhiraḥ pūyaḥ prasravanti sma), and from the abdomen, with the navel in the middle, the liver and all the intestines appeared (chidrodaraṇābhimadhyād sarvayakṛdantrā utpadyanti sma), excrements and urine appeared from her anus and vulva and flowed out, from her head the brain flowed out, and blue flies began creeping on the nails of her feet and hands (pāyūpasthād uccāraprasrāvaḥ prasravati, mūrdhno mastiṣkaḥ prasravati sma, pādahastāṅguliṣu nīlamakṣikāś calati sma).  And Bhayadatta, the son of a banker, saw the body of the girl having turned into such a condition, and having seen it he became taken by fear and became terrified, having no protection and support, no resort, he sought protection, greatly frightened he trembled and cried bitterly (atha śreṣṭhiputro bhayadattas tasyā dārikāyāḥ kāyam evamavasthām āpannaṃ dadarśa, dṛṣṭvā ca bhayārdita udvigno ’śaraṇo ’nāśrayo ’paryāpannaḥ śaraṇaiśī mahābhayabhūtaḥ pravepamāṇaś cakranda).  The reasons why such great fear arose in him are two (dvau hetau tanmahābhayotpādasya): He was a person outside religious life, and he had a vision of the crimes which is connected with such fear (pṛthagjana āsīt, tān bhayasya doṣān ca dadarśa).  “As recompensation for this girl king Ajātaśatru will kill me”, he thought, and putting the girl off from his lap he tried to escape, but did not manage (sa rājājātaśatrur yāvad asyā dārikāyāḥ pratikāreṇa māṃ haniṣyatīti tāṃ dārikām utsaṅgāt tyaktvā niṣpalāyitum ārabdho nāśaknot).  And all his fellows, seeing that great terrible fear, also ran away (tasya parivāro ’pi mahābhīmabhayaṃ dṛṣṭvā niṣpalāyitāḥ).  Then, being alone and without friends, he sat down thinking: “Who is going to free me, who is afflicted by such a great fear, from this, a god, a snake god, a meateating demon, a celestial musician, a giant, a divine bird, a man-horse, a great snake, a man, a non-man, a monk or a brahmin?” (atha sa ekāky asahāyaḥ sa subhayabhīto ko māṃ mahābhayabhītam asmān mocayiṣyati devo vā nāgo vā yakṣo vā gandharvo vāsuro vā garuḍo vā kiṃnaro vā mahrago vā mānuṣyo vāmanuṣyo vā bhikṣur vā brāhmaṇo vety asthāt). 
tshoṅ dpon gyi1910 bu de yaṅ1911 dge ba’i rtsa ba yoṅs su ma smin pas |1912 ’jam dpal gźon nur gyur pas |1913 bu mo de la chos bśad1914 pa dag kyaṅ ma thos mi śes so ||  de nas ’jam dpal gźon nur gyur pa’i byin gyi1915 rlabs kyis |1916 skyed1917 mos tshal1918 de’i śiṅ ljon pa thams cad las tshigs su bcad pa ’di dag byuṅ ṅo || 
其長者子(24)徳本不純。已聞文殊師利説經。當所施行而(25)不曉了。  於時文殊師利童眞威神所立。令園(26)樹木自然聲出。讃説頌曰(27) 
彼長者子過去善根雖熟。以不(26)聞見文殊師利共金色女所説法故。  文殊師(27)利。即以神力令諸樹林悉説偈言(28) 
That son of a banker, since his roots of good were not yet matured, did not know the teaching which the princely Mañjuśrī had taught that girl, as he had not heard it (aśrutā ca na jñātā tena śreṣṭhiputreṇāparipakvakuśalamūlena mañjuśriyaḥ kumārabhūtasya tasyai dārikāyai dharmakathā).  But by the magical presence of the princely Mañjuśrī the the following verses resounded from all the trees in the park (atha mañjuśriyaḥ kumārabhūtasyādhiṣṭhānena sarve tasyodyānasya vṛkṣā gāthā bhāṣanti sma): 
’jig rten thams cad yaṅ dag min || ji ltar sgyu ma mthoṅ ba (S35a) bźin ||1919
khye’us ji ltar mthoṅ gyur pa ||1920 chos rnams raṅ bźin de yin no |1|1921   śa daṅ 1922 khrag gis bskus1923 pa ni ||1924 byis pa rnams kyi1925 ’khrul pa ste ||1926
yaṅ dag min der rnam brtags nas ||1927 mi mkhas byis pa chags par byed |2|1928   ji ltar mi mkhas mi źig ni || dri ṅa gla rtsi’i1929 bum pa la ||1930
phyi rol ri mo bris pa źig ||1931 mgo la khyer te soṅ ba las |3|1932   ’gro ba de yi1933 de yaṅ ni ||1934 de las lhuṅ ste chag1935 gyur nas1936 ||
dri ṅa gla rtsi1937 mthoṅ gyur te1938 ||1939 chags pa med ciṅ ’bros (T32a) pa ltar |4|  de bźin byis pa mi mkhas pa ||1940 bud med rnams la (D236b) yid (N361a) źen ciṅ (Q268a) ||
kha dog gzugs daṅ dbyibs rnams la ||1941 brtags nas de la chags par (L35b) byed |5|1942   lus kyi raṅ bźin gaṅ yin pa ||1943 de la khye’u khyod rab1944 rtogs śig ||1945
dur khrod rul pa’i1946 dri la ni || mkhas pa su źig chags par ’gyur |6|1947   yaṅ dag min la ’jigs med kyis || khyod ni1948 ’jigs par ma byed par ||1949
gaṅ la khyod sṅon brgyal gyur pa’i1950 || (J268b) chos rnams kyi ni raṅ bźin ltos |7|1951   chos kyi dam pa ston mdzad ciṅ ||1952 ’jigs gyur ’jigs pa sel mdzad pa ||1953
śā kya1954 seṅ ge źes bya ba’i ||1955 ston pa yaṅ dag byuṅ ba yod |8|1956   ’dod pa mi rtag mi brtan1957 pa ||1958 glog ’od snaṅ ba ji bźin te ||1959
snaṅ yaṅ yaṅ dag ma yin pas ||1960 mkhas pa de la chags pa med |9|1961   ji ltar chu ni ’khrugs pa las || dbu ba rdos pa byuṅ ba yaṅ||1962
rgyu yi1963 sbyor las1964 skyes pa ste1965 ||1966 de la1967 byed pa po yaṅ (S35b) med |10|1968   de bźin miṅ daṅ gzugs rnams kyaṅ || las kyi sbyor las skyes pa ste ||1969
rgyu las byuṅ ba yin pas na ||1970 byed pa po ni gaṅ yaṅ med |11|1971   kha dog bzaṅ po gar soṅ źiṅ ||1972 gaṅ gis khyod1973 ’dir skrag pa yi1974 ||1975
mi gtsaṅ pa1976 yaṅ ga las ’oṅs1977 ||1978 khye’u khyod de la mṅon sum gyis |12|  chos rnams yul na mi gnas śiṅ ||1979 de dag phyogs nas ’oṅ ba1980 med ||1981
’oṅ ba med ciṅ (N361b) ’gro med kyaṅ ||1982 de dag raṅ bźin ston par byed |13|1983   ’di la byed pa po med ciṅ ||1984 tshor ba po yaṅ ’di la med ||1985
byed med tshor ba po med pa’i ||1986 chos rnams sgyu1987 ’dra dṅos po med |14|  raṅ gi lus la rtogs śig1988 daṅ ||1989 de yaṅ ’di daṅ ’dra bas1990 na ||
khye’u khyod gźan gyi lus kyis ni ||1991 ’dir yaṅ skrag par mi1992 byed (L36a) cig |15|1993   ji ltar rmi lam1994 rmis pa na ||1995 rtsed mo byed ciṅ dga’ ba ltar || 1 mo kun ||1996 rmi lam rtsed mo byas daṅ ’dra |16|1997   śā kya1998 seṅ ge’i spyan sṅar ni ||1999 khye’u khyod (D237a) ’gro bar gyis śig daṅ||2000
des ni khye’u khyod2001 ’jigs daṅ skrag ||2002 rtsa2003 daṅ bcas te2004 ’byin par ’gyur |17|  pha ma khyod kyi skyabs ma yin ||2005 mdza’2006 bśes (Q268b) rtsa lag rnams kyaṅ min ||2007
de dag gis ni khyod bor nas || ji ltar ’dod pa bźin du ’gro |18|  ’jigs gyur ’jigs pa sel2008 mdzad ciṅ || skyabs med skyob2009 pa’i saṅs rgyas daṅ ||2010
chos daṅ tshogs mchog dge ’dun la ||2011 der ni skyabs su ’gro bar gyis |19|  lha daṅ dri za mi rnams las || gaṅ (S36a) dag de la skyabs soṅ ba ||2012
’jigs pa kun las (J269a) thar par2013 ’gyur ||2014 bde ba2015 rñed2016 par dka’2017 ba med |20|2018  
1919. T: |  1920. S: | for ||  1921. T: |  1922. T: ins. |  1923. L: bkus; Q: skus  1924. T: |  1925. JN: kyis  1926. T: |  1927. T: |  1928. T: |  1929. D: sla tsa’i; LT: sla tsi’i  1930. T: |  1931. DJNQT: |  1932. T: |  1933. L: de’i  1934. T: |  1935. ST: chags  1936. S: na  1937. D: sla tsa; L: sla tsi; T: sla tsa  1938. L: ’gyur ste; ST: ’gyur te  1939. T: |  1940. T: |  1941. T: |  1942. T: |  1943. T: |  1944. Q: bar  1945. QT: |  1946. LS: ba’i  1947. T: |  1948. LST: khye’u khyod for khyod ni  1949. T: |  1950. LST: ’gyur ba’i  1951. T: |  1952. T: |  1953. T: |  1954. LS: śākya for śā kya  1955. T: |  1956. T: |  1957. NQ: bstan  1958. T: |  1959. QT: |  1960. T: |  1961. Q: mod | for med ||  1962. T: |  1963. LST: ni  1964. JQ: la  1965. JNQ: lta  1966. T: |  1967. Q: lṅa  1968. T: |  1969. T: |  1970. T: |  1971. T: |  1972. T: |  1973. T: khyed  1974. ST: yin  1975. T: |  1976. LST: ba  1977. LST: ’oṅ  1978. T: |  1979. T: |  1980. JNQ: ’oṅs pa; LST: oṅ ba’aṅ  1981. T: |  1982. T: |  1983. T: |  1984. T: |  1985. T: |  1986. T: |  1987. L: sgyur  1988. T: rtog for rtogs śig  1989. T: |  1990. JNQLST: ba  1991. T: |  1992. LST: ma  1993. T: |  1994. T: om. rmi lam  1995. T: |  1996. T: | rmi lam rtsed mo kun || for ||  1997. T: |  1998. LS: śākya for śā kya  1999. T: |  2000. T: |  2001. LST: des (L de) ni khyod kyi for des ni khye’u khyod  2002. D: | for ||  2003. NS: rtsva  2004. Q: pa  2005. T: |  2006. S: ’dza’  2007. T: |  2008. LST: med  2009. DJ: skyobs  2010. T: |  2011. T: |  2012. T: |  2013. D: bar  2014. T: |  2015. LST: ’gro for ba  2016. Q: bsñed  2017. T: dga’  2018. T: | 
如今年少見 諸法自然數(28)
三界虚無實 如幻師現化(29)  愚戇所迷惑 朽肉之塗覆(b1)
思想彼虚僞 愚者生染汚(2)  譬之如畫瓶 中滿盛不淨(3)
而人不分別 戴著頭上行(4)  已知中所有 破壞則悉現(5)
不淨自流出 無奇乃迸走(6)  無智亦如是 志染著女色(7)
覩見像顏貌 思想以自汚(8)  年少今當觀 開化自然身(9)
明者豈著此 瑕穢之臭惡(10)  年少莫恐懼 無得畏虚僞(11)
仁者前所集 諸法自然爾(12)  世尊之興出 施恐使無畏(13)
號謂釋師子 講説上妙法(14)  愛欲非常久 猶如電忽現(15)
雖覩無有實 慧者無所著(16)  譬如流河水 欲取上聚沫(17)
彼無有作者 亦不成報應(18)  名色亦如是 而無有造作(19)
因有罪福縁 便生報應果(20)  少童今自見 顏貌爲所湊(21)
不淨何從來 令人懷恐懼(22)  此法無處所 去亦無方面(23)
無往亦無來 自然而化現(24)  彼無有作者 亦復無受者(25)
造法無所受 如幻無有形(26)  放逸於他身 年幼因生畏(27)
當自觀己體 亦是其比類(28)  猶如夢中戲 歡喜而踊躍(29)
一切諸所樂 如夢已便覺(c1)  年少便可往 詣於釋師子(2)
世尊大聖人 挽拔恐懼根(3)  計於父母者 親屬及知友(4)
不能爲仁者 蠲除此患難(5)  唯有諸世尊 能加施無畏(6)
當至歸命佛 及法與聖衆(7)  諸天犍沓惒 人民悉稽首(8)
則離一切難 便獲大利安(9) 
一切法體性 如長者所見(29)
三界悉虚妄 如幻皆不實(c1)  皮覆惡不淨 凡夫無羞恥(2)
惡覺因縁故 妄想生貪著(3)  譬如滿瓶糞 外假畫莊嚴(4)
愚癡不知故 取瓶頭戴行(5)  墮地即便破 不淨皆充滿(6)
種種臭難近 心悔求捨離(7)  如是諸凡夫 横分別女色(8)
見長短赤白 惡覺故愛染(9)  若見身實性 汝身亦如是(10)
誰有實見人 於臭屍生著(11)  汝今不應怖 此法體性空(12)
一切非眞實 汝先所貪著(13)  云何今怖畏 導師釋迦文(14)
能施汝安樂 説法中最勝(15)  説諸欲無常 譬如雲霧電(16)
五欲誑不實 智者誰貪著(17)  猶如風鼓水 能令起泡沫(18)
彼中無實作 因縁合故生(19)  如是名色法 亦無有實作(20)
業力故不失 諸法和合生(21)  本所見妙色 於今何處去(22)
此惡色何來 而生大怖畏(23)  是法不住方 亦不餘處來(24)
不去至未來 集起故可見(25)  彼中無作者 亦無實受者(26)
離於作受法 如幻空無實(27)  汝於他人身 不應生怖畏(28)
若能自觀察 汝身亦如是(29)  如夢中欲樂 踊躍大歡喜(a1)
寤人著欲樂 如夢等無異(2)  汝怖無能除 亦無安慰者(3)
汝今應速往 如來大師所(4) [(see also two records below: 832a7)]  汝之大怖畏 非父母眷屬(5)
知識能救者 唯有佛世尊(6)  能拔其根本 能施畏無畏(7)
及護無護者 汝宜歸依佛(8)
亦歸勝法僧 若有天龍等(9)  歸依於彼者 怖畏皆解脱(10)
速得天人身(11) 
1) The whole world is non-existent (abhūta), it is like seeing a magical creation (māyādarśana), but as the boy sees it, the moments of existence has an essential nature (svabhāva).  2) That which is clothed (vāsita) in flesh and blood deceives the childish (bāla), and having made thought-constructions (vikalpya) in what is inexistent (abhūta), the foolish (akuśala) and childish become impassioned (rakta).  3) Like a foolish man goes along carrying a jar with drawings on the surface, but full of ill-smelling matter,  4) while he is walking along, however, it falls down, and seeing the ill-smelling matter, he becomes without any passion (arakta) and runs away, even though having been impassioned before,  5) in the same way the childish and foolish become mentally impassioned (rakta) – having made thought-constructions (kalpitvā) of colour, beauty, and appearance they get impassioned by it (rajyante).  6) But you, my boy, should understand what is the essential nature of the body (kāyasvabhāva): which wise man is impassioned (rajyate) by the rotten smell from a cementary?  7) Do not be afraid: there is no reason to be scared by the non existent (abhūta). You should rather see the essential nature (svabhāva) of the things you were depressed (mūrchita) because of before.  8) There is a wonderful teacher of religion who clears away the fear of the scared, a teacher whose name is “The Lion of the Śākyas” has appeared.  9) Pleasure (kāma) is impermanent (anitya) and not abiding (adṛḍha), it is like a flash of lightening (vidyutprabhā), though it shines forth it is no real (abhūta), and the wise are not attached to it.  10) As bubbles and foam (phenapiṇḍa) arise from troubled water connected to certain causal activity (kāraṇaprayukta) but with no acting subject (kartṛ) there,  11) in the same way names and form (nāmarūpa) arise connected to actions (karmaprayukta), since they stem only from such causal activity (kāraṇa), there is no acting subject (kartṛ) there.  12) Where is the beautiful colour gone? And where do the impurities by which you were just now so scared come from? That, my boy, you should realize.  13) The moments of existence (dharma) are not found in the outside world (viṣaya), and they do not come from any of the directions (pradeśa). But even though they are beyond coming and going (āgatigati), you shoud see their essential nature (svabhāva).  14) There is no subject acting (kartṛ) or feeling (vedaka), and the moments of existence being without an acting or feeling subject is like an illusion (māyāvad) and not an existent thing (avastuka).  15) Understand your own body in this way, and you should not be scared because of the body of another.  16) Just as the amorous play and pleasure in a dream: all amorous pleasure and play (ratikriḍā) is like the amorous play experienced in a dream.  17) So, my boy, go to the Lion of the Śākyas, and he will tear you terror and fear (trāsabhaya) up with its roots.  18) Your father and mother are not anymore your protection (śaraṇa), and not your friends (mitra) and relatives (bandhu). When they have left you, how can you do what you wish (yathāśaya)?  19) So go for protection (śaraṇa) to the One clearing away the fear of the frightened, the Awakened who is the protection of the unprotected (aśaraṇaśaraṇa), and to Religion, and to the elect Assembly.  20) Those who go to him for protection – be they from the gods, the celestial musicians or from men – they are liberated from all fear, and happiness is not hard for them to obtain. 
de nas tshoṅ dpon gyi khye’u des tshigs su bcad pa de dag2019 thos nas |2020 dga’ mgu źiṅ yid2021 raṅs te |2022 ’jigs skrag2023 pa daṅ bral nas |2024 dga’ ba daṅ 2025 mchog tu dga’ ba skyes (N362a) te ||2026 śi ba’i ro myags pa de bor 2027 nas ||2028 nags khrod de nas byuṅ ṅo ||  de nas bcom ldan ’das kyis tshoṅ dpon gyi2029 bu de gdul ba’i dbaṅ gi phyir sku las ’od 2030 rab tu phyuṅ ste |2031 ’od des yul ma ga dha2032 thams cad snaṅ bas khyab par gyur to ||  khye’u des de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi ma’i dkyil ’khor ’char ba daṅ ’dra ba |2033 gzi brjid daṅ |2034 dpal gyis ’bar ba | mdzes pa2035 dga’ bar bya ba2036 |2037 dbaṅ po źi ba | thugs źi ba | (L36b) dul ba 2038 mchog |2039 mtshuṅs pa med pa |2040 dam pa’i mchog brñes pa |2041 gser gyi mchod sdoṅ ltar mṅon du2042 ’bar ba | glaṅ po che ltar dbaṅ po thul2043 ciṅ2044 bsruṅs pa | (T33a) mtsho ltar daṅ źiṅ gsal la rñog2045 pa med pa | skyes bu chen po’i mtshan sum bcu2046 rtsa gñis kyis brgyan pa | ñan thos kyi tshogs kyis yoṅs su bskor nas |2047 chos ston ciṅ bźugs2048 par rgyaṅ riṅ po nas mthoṅ ṅo ||2049   de’i lam bkra ba 2050 blta na sdug pa |2051 rin po che’i lan kan bres pa | me tog bkram pa źig kyaṅ byuṅ bar gyur to || 
爾時長者子聞斯頌已。歡喜踊躍善意生矣。(10)則以衣裓盛女死屍。棄叢樹間  而捨之去(11)於是世尊。欲以開化彼長者子。從身放光。其(12)明普照摩竭國界。  爾時年少遙見如來與比(13)丘衆圍遶説法。如日出時。  道路自然現若干(14)變微妙巍巍。寶爲欄楯而散衆花。 
爾時長者子上威徳。聞此偈已心大歡喜。踊(12)躍無量深自慶幸。捨棄死屍從林而出。  爾時(13)佛在耆闍崛山頂。知長者子善根成熟堪受(14)教化。放大光明。其光遍照摩伽陀國。  時長者(15)子於光明中。遙見佛身猶如日出。大衆圍遶(16)而爲説法。  見是事已一心念佛。忽然復見七(17)寶階道周匝欄楯至於佛所。又見妙華遍布(18)街道。 
Then that son of a banker, having heard those verses, felt happy and rejoiced, and having got rid of his fear, he felt joy, was overjoyed, and, disposing of the rotting corpse (mṛtakuṇapa), he left the park.  Then the Lord emitted a ray from his body with the intention of educating that son of a banker, and the whole land of Magadha was filled with that light.  The boy saw from a distance the True being, the Saint, the Complete Awakened, looking like the orb of the arising sun, burning with heat and beauty, bringing glory and happiness, with the senses calmed (praśāntendriya), with the mind calmed, well trained, incomparable, having obtained the highest truth, shining like a sacrificial post of gold (suvarṇayūpa), with his senses guarded and controlled like those of an elephant, clear and shining, not turbid like the sea, adorned with the thirty two characteristics of a great man, surrounded by his disciples teaching religion.  The way where he was walking was variegated and beautiful to behold, and a railing of gems was set up and flowers were scattered all about. 
lha’i dbaṅ po brgya byin yaṅ2052 khye’u de’i mdun2053 du ’greṅ (S36b) nas |2054   khye’u de la ’di (D237b) skad ces smras so || khye’u khyod kyis de bźin gśegs pa mthoṅ nas |2055 sems 2056 rab tu daṅ bar gyur pa ni |2057 rñed pa legs par rñed pa yin no ||  de bźin gśegs (N362b) pa (Q269a) yaṅ2058 khyod ñid la dgoṅs kyis | khye’u khyod lam ’dir źugs la |2059 de bźin gśegs pa’i spyan sṅar soṅ śig2060 |  de nas khye’u de |2061 lha’i dbaṅ po brgya byin daṅ lhan cig tu2062 |2063 bcom ldan ’das ga la ba der soṅ ṅo ||2064 de nas lha’i dbaṅ po brgya byin gyis 2065 khye’u de la 2066 khye’u khyod kyis me tog ’di dag gis |2067 de bźin gśegs pa la mṅon par gtor cig2068 ces me tog man dā2069 ra ba thu ba2070 gaṅ byin no || de nas khye’u (J269b) des me tog 2071 de dag 2072 bcom ldan ’das la mṅon par gtor to ||2073   gtor nas bcom ldan ’das kyi2074 źabs la mgo bos phyag ’tshal2075 te | lan gsum bskor ba byas nas |2076 (L37a) bcom ldan ’das kyi2077 spyan sṅar ’dug ste | bcom ldan ’das la ’di skad ces gsol to ||2078   bdag bcom ldan ’das daṅ | chos daṅ |2079 dge sloṅ gi dge ’dun la skyabs su mchi’o2080 || bdag gi dge ba’i rtsa ba ’di yaṅ2081 bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yoṅs su bsṅo bar bgyi’o ||  bcom ldan ’das bdag gis yul gyi bzaṅ mo rgyal pos thugs su chud pa |2082 (T33b) gser mchog ’od dpal źes bgyi ba2083 źig |2084 dga’ bar rtse ba’i slad du skyed2085 mos tshal du khrid pa las | bcom ldan ’das 2086 de mdog yal źiṅ lus myags2087 te |2088   ñe du’i tshogs thams cad kyis kyaṅ spaṅs (S37a) nas |2089 bdag kyaṅ ’jigs pa chen po skyes na2090 | bcom ldan ’das ’di’i le lan gyis |2091 bdag rgyal (N363a) pos bkum du mi mchi2092 lags sam |2093   bcom ldan ’das kyis bka’ stsal pa | khye’u ma dogs śig | saṅs rgyas la skyabs su soṅ ba rnams la ’jigs pa phyis2094 mi ’byuṅ bas | ṅas khyod mi ’jigs pas mgron2095 du gñer gyis ’jigs pa ma bskyed2096 cig |  khye’u de lta mod kyi gźi gaṅ las ’jigs pa daṅ |2097 skrag par gyur pa’i2098 gźi de yoṅs su (D238a) spoṅs śig |  gsol pa |2099 bcom ldan ’das ’jigs 2100 skrag par ’gyur (Q269b) ba’i gźi gaṅ lags |  bcom ldan ’das kyis bka’ stsal pa | khye’u ’dod chags daṅ |2101 źe sdaṅ daṅ | gti mug ni ’jigs pa daṅ |2102 skrag par ’gyur ba’i gźi’o || ṅa’o sñam pa’i ṅa rgyal ni gźi’o || lta ba’i kun (L37b) nas ldaṅ ba ni gźi’o || sred pas lhag par chags pa ni gźi’o || ṅar ’dzin pa daṅ |2103 ṅa yir ’dzin pa ni gźi’o || dṅos po la mṅon par źen pa ni gźi’o ||2104 yoṅs su ’dzin pa daṅ rtsod pa ni gźi’o ||2105 ’jig2106 tshogs la lta ba’i ’chiṅ ba ni gźi’o || mi rtag pa la rtag par ’du śes pa ni gźi’o ||2107 sdug bsṅal ba2108 la bde bar ’du śes pa ni (J270a) gźi’o ||2109 mi sdug pa la sdug par ’du śes pa ni gźi’o || bdag med pa la bdag tu ’du śes pa ni gźi’o || phuṅ po rnams la yoṅs su ’dzin pa’i ’du śes ni gźi’o || khams rnams2110 la so sor mi rtog pa (N363b) ni gźi’o || (T34a) skye mched rnams yoṅs su mi śes pa ni gźi’o || lus la skyon du (S37b) mi lta ba ni gźi’o ||2111 srog la mṅon par dga’ ba ni gźi ste | khye’u gźi de dag las ’jigs pa daṅ skrag pa2112 ’byuṅ bas de dag spaṅ bar bya’o || 
其天帝釋(15)則在前立。宣歎之曰。  年少善利爲獲福慶。  乃(16)能發心而懷歡豫。欲見如來具足佛身。如是(17)比類歸誠諦路。欲覩如來之光顏乎。故發行(18)也。  時彼年少聞此勸讃。即與天帝倶詣佛所。(19)帝釋復以大意之花用與年少言。取此花散(20)如來上。則便取花供散世尊。  稽首佛足右繞(21)三匝。前住白言。  今自歸佛及法聖衆。以是徳(22)本勸助無上正眞之道。  唯然大聖。有放逸女(23)上金光首。國王所識郡縣州城尊者見知。實(24)與戲樂詣遊觀園。則於今日。顏貌變惡即時(25)壽終。  捨諸一切宗室眷屬。發大恐懼。將無國(26)王推理問之。  佛言。且止。爾以貪欲而懷恐懼。(27)吾當施汝至無畏難。歸命佛者不當復懼。  所(28)由致恐當斷其根。  又問。恐懼何因致之。  世尊(29)答曰。因婬怒癡而致恐懼。用是我身憍高自(824a1)大。而覩顛倒與恩愛會。計于吾我倚於所有。(2)眩1愛慳貪招致鬪諍。自見其身爲縛著故。無(3)常常想。苦爲樂想。無身身想。空見實想。受於(4)五陰以爲業故。觀四種大。求諸衰入悉處所(5)故。不察身瑕樂壽命故。以是致恐。當蠲此意(6)也。 
時長者子尋路欲往。始發足時。釋提桓(19)因即遮前路當道而立。作如是言。  汝長者子。(20)欲往見佛獲大善利佛亦愍汝。  我當與汝倶(21)詣佛所。  時長者子即共帝釋往至佛所到佛(22)所已。時天帝釋即以衣裓曼陀羅華。與長者(23)子教令散佛。  時長者子受天華已。發歡喜心(24)以散佛上。頭面作禮右遶三匝。於一面立而(25)白佛言。  我今至心歸依佛歸依法歸依僧。三(26)歸依已作如是言。以此善根種種功徳。願於(27)來世得成阿耨多羅三藐三菩提。  而白佛言。(28)世尊。此金色女衆所知識。我爲欲樂與彼財(29)寶。將向林所共相娯樂。至彼林中枕我膝臥。(832b1)奄忽而死卒便爛壞臭穢可畏。  所將眷屬悉(2)捨我去無有見者。恐阿闍世王知此女死。謂(3)我殺害横加刑戮。是故我今生大怖畏。  爾時(4)佛告長者子言。汝莫憂怖。我當施汝一切無(5)畏。汝長者子。歸依佛者於一切處無所怖畏。(6)  又復告言。汝當放捨怖畏因縁。  時長者子白(7)佛言。一切怖畏從何而生。  佛言。貪瞋癡因縁(8)故怖畏生。身見因縁故怖畏生。惡見因縁故(9)怖畏生。渇愛因縁故怖畏生。我我所因縁故(10)怖畏生。執著因縁故怖畏生。鬪諍因縁故(11)怖畏生。自身愛縛因縁故怖畏生。於無常(12)中生常想故怖畏生。於苦法中生樂想故怖(13)畏生。於不淨中生淨想故怖畏生。於無我中(14)生我想故怖畏生。執著五陰因縁故怖畏生。(15)不觀十二入故怖畏生。不觀十八界故怖畏(16)生。不見未來惡故怖畏生。不觀内外身因縁(17)故怖畏生。愛壽命因縁故怖畏生。長者子。如(18)是等因縁故一切怖畏生。如是等事汝當放(19)捨。 
Then The Powerful One, the King of the Gods, having appeared before that boy, addressed himself to him (śakro devendras tasya dārakasya purataḥ sthitvā taṃ dārakam idam uvāca):  Boy, having seen the Tathāgata, your mind will be at ease, and that is really a great attainment (tvaṃ dāraka tathāgataṃ dṛṣṭvā prasannacittaḥ sulabdhalābhaḥ).  And the Tathāgata thinks of you, so, boy, do set out on this road and go to the Tathāgata (tathāgatas tvām eva cintayati, tvam dārakedaṃ pantham avatīrya tathāgatasyāntike gaccha)!  Then that boy went with The Powerful One, the King of the Gods, to the Lord (atha so dārakaḥ śakro devendreṇa sārddham yena bhagavāṃs tena jagama), and then The Powerful One, the King of the Gods, gave that boy some māndārava flowers saying: “Boy, you should sprinkle these on the Tathāgata,” and then that boy sprinkeled those flowers on the Lord.  Having done so, he bowed his head the the feet of the Lord, and circumambulated him three times; then he sat down before the Lord, and he addressed the Lord with the following words:  Lord, I take my refuge in the Lord, His Religion and His Community, and this root of good of mine I transform into complete awakening (ahaṃ bhagavantaṃ dharmaṃ ca saṃghaṃ ca śaraṇaṃ gacchāmi, idaṃ ca mama kuśalamūlam anuttarāyai samyaksaṃbodhaye pariṇāmiyiṣyāmi).  Lord, I led this famously beautiful girl, approached even by kings, called Suvarṇottamaprabhāśrī to the park to have fun and pleasure with her, but suddenly she lost all her colour and her body started to rot (mayā bhagavan suvarṇottamaprabhāśrīr iti janapadakalyāṇī rājādhigatā ratikrīḍāyodyānam ānītā bhagavan sā varṇāpagatā kāyaṃ ca pūtibhūtā).  Since all my companions (sarvajñātigaṇa) have left me, I have become very scared (mahābhayajāta), but, Lord, the king is not going to execute me as punishment for this?  The Lord said: My boy, do not doubt, in those who have taken their refuge in the Buddha fear does not arise again, so since I have invited you here through absence of fear, do not produce fear!  But still, the cause from which fear and terror arise should be given up (kiṃ tarhi dāraka yena nidānena trāsabhayam utpadyate tan nidānaṃ parijahāhi)!  The boy said: Lord, what is the cause of fear and terror (kiṃ bhagavaṃs trāsabhayanidānam)?  The Lord said: Desire, my boy, aversion and bewilderment are the cause of fear and terror (rāgo dārika dveṣaś ca mohas trāsabhaynidānam); the haughtiness of thinking “I am” is the cause (asmimāno nidānam); being obsessed by doctrinal viewpoints is the cause (dṛṣṭiparyutthānaṃ nidānam); attachment by thirst is the cause (tṛṣṇādhyavasāno nidānam); egotism and self-related ideas are the cause (ahaṃkāro mamakāraś ca nidānam); attachment to things is the cause (vastvabhiniveṣo nidānam); possessions and quarrels are the cause (parigrahavigraho nidānam); the fetters of viewing things as substantially real is the cause (satkāyadīṣṭibandhanaṃ nidānam); the concept of permanence of the impermanent is the cause (anitye nityasaṃjñā nidānam); the concept of happiness where there is suffering is the cause (duḥkhe sukhasaṃjñā nidānam); the concept of beauty where there is ugliness is the cause (aśubhe śubhasaṃjñā nidānam); the concept of self where there is no self is the cause (anātme ātmasaṃjñā nidānam); the concept that there is something to hold on to among the parts of the personality is the cause (skandheṣu parigrahasaṃjñā nidānam); no insight in the spheres of perception is the cause (dhātuṣv apratyavekṣā nidānam); absence of knowledge of the fields of perception is the cause (āyataneṣv aparijñānaṃ nidānam); not seeing the defects of the the body is the cause (kāye ’doṣadarśanatā nidānam); enjoyment of life is the cause (jīvitābhinandanaṃ nidānam); by these causes fear and terror arise, and so they should be done away with (tair nidānair dāraka trāsabhayam utpadyate tena tāni prahātavyāni). 
khye’u khyod kyis bu mo de’i lus rnam par źig2113 pa mthoṅ2114 ṅam |2115 gsol pa |2116 bcom ldan ’das bdag gis mthoṅ lags so ||2117   bcom ldan ’das kyis bka’ stsal pa | khye’u ’dus byas thams cad ni |2118 de ltar mi rtag pa 2119 sdug bsṅal ba 2120 bdag med pa |2121 rnam par ’gyur ba’i chos can 2122 mi brtan pa |2123 ther zug ma yin pa | byis pa 2124 ’drid pa | log pa las byuṅ ba | g-yo ba med pa | rnam par bsgrubs2125 pa ste |  med pa las snaṅ bas sgyu ma lta bu’o || ro myaṅ ba chuṅ bas rmi lam lta bu’o || ’khrul par snaṅ bas smig rgyu lta bu’o ||2126 gzod2127 ma nas ma skyes pas mig yor lta bu’o || (L38a) las kyi rnam par smin pa2128 chud mi za ba’i tshul gyis |2129 gzugs brñan lta (D238b) bu’o || ’pho ba med pa’i tshul gyis chu zla lta bu’o || sgra med pa las sgrar go bar byed pas brag ca2130 lta bu’o || mṅon par ’du byed pa med pa’i sgo yin pas |2131 (Q270a) grib ma’i gzugs lta bu’o || raṅ bźin gyis ya ma brla2132 yin pas |2133 chad pa stoṅ pa lta bu’o ||  gzuṅ2134 du med pa’o ||2135 rluṅ daṅ mtshuṅs pa’o ||2136 brdzun2137 pa’o ||2138 gźi med pa’o ||2139 (N364a) gsog go ||2140 ’grib pa med pa’o ||2141 rdzogs pa med pa’o ||  khye’u de ltar na chos thams cad 2142 bdag po med pa ste | de la khyod mṅon par źen par mi bya’o ||  khye’u de2143 ji sñam du sems | khyod kyi ’dod (S38a) pa daṅ ldan pa’i rtog pa daṅ |2144 dpyod2145 pa gaṅ yin pa de dag ji ltar mthoṅ |  khye’us2146 gsol pa | bcom ldan ’das byis (T34b) pa so so’i skye bo rnams kyi ’dod chags ni kha dog daṅ dbyibs bzaṅ po las yoṅs su brtags pa las2147 skye lags so || de ni ’phags (J270b) pa’i chos ’dul ba las2148 mi gtsaṅ ba2149 la sogs2150 par so sor brtags par2151 mi ’byuṅ ste | bcom ldan ’das de la2152 mi rtog na |2153 ’dod chags kyi kun 2154 ’byuṅ ba kun tu2155 ’byuṅ bar mi ’gyur lags so || 
2113. LST: gźig  2114. Q: ’thoṅ  2115. T: ||  2116. Q: om. |  2117. T: |  2118. DJNQ: om. |  2119. DJNQS: ins. |  2120. DJNQS: ins. |  2121. JN: om. |  2122. JNQS: ins. |  2123. L: om. |  2124. S: ins. |  2125. L: sgrubs  2126. J: | for ||  2127. Q: bzod  2128. LN: pas  2129. DJNQS: om. |  2130. LQST: cha  2131. DJNQ: om. |  2132. Q: rla; L: bla  2133. DJNQS: om. |  2134. N: bzuṅ  2135. JN: om. ||  2136. J: | for ||  2137. J: rdzun  2138. N: | for ||  2139. J: | for ||  2140. JQ: | for ||  2141. J: | for ||  2142. LST: ins. ni  2143. LST: ’di  2144. DJNQ: om. |  2145. S: spyod  2146. LST: khye’u des for khye’us  2147. DJNQ: pas for pa las  2148. DJNQ: bas for ba la  2149. DJNQ: om. ba  2150. T: stsogs  2151. DJNQ: pas  2152. DJNQ: las  2153. DJNQ: om. |  2154. LQST: ins. tu  2155. JQ: du 
汝見彼女身壞爛乎。對曰。已見。  佛言。年(7)少。一切諸法皆當別離。爲勤苦患無有常者。(8)愚癡貪之亦不久固。如是成就便復散壞。罪(9)福報應多危少安。  色如幻化亦復如夢。如野(10)馬現渇者爲惑。色猶如影行照忽過。譬之鏡(11)像。因縁所合罪福報應。便復滅沒。若水中月。(12)因成尋敗。如響無言。縁對致之。行若陰影須(13)臾便消。猶如捲手屈即舒散。悉以本淨自恣(14)而興。  譬若如風不可護持。虚僞無實亦無(15)所著愰惚爲虚。因意造名而共相成。  一切(16)諸法如是無主。則當於彼莫樂貪著也。  於年(17)少意所趣云何。貪欲之習思想所湊。  白世尊(18)曰。愚人凡夫。思想端正淨妙恣顏。便起貪欲。(19)於賢聖律法教經誼。觀之瑕穢無所貪羨。若(20)不思惟正諦眞實。則習貪欲追逐放逸。 
又復告言。汝見此女身種種惡事不。長者(20)子言。唯然世尊。我今已見。  佛言。如是一切諸(21)法無常敗壞苦空不實。但是虚誑。愚癡不知(22)業縁生故。  如幻不實離色相故。如夢喜樂無(23)實樂故。如熱時炎非水水想故。亦如水光影(24)發照壁水動則動無來去故。如鏡中像業力(25)生故。如水中月水靜則現無來去故。如響從(26)聲生不可説實故。如影不可作故。如幻體性(27)空故。  如風性不可捉故。如是一切法虚假不(28)實不増不減故。  如是長者子。當知一切法無(29)主無作無有執者。  汝先欲覺今何所在。  長者(832c1)子言。此中所見長短好色。惡覺因縁凡夫貪(2)著。於聖法中無如是事。聖人法中但2是不(3)淨。如實見故。離惡覺故。貪瞋癡盡故。 
My boy, do you see this perished body of that girl (tvaṃ dāraka tāṃ dārikāyāḥ kāyaṃ paśyasi)? The boy said: Lord, I see it (paśyāmi bhagavan).  The Lord said: My boy, all composite things are like that impermanent, filled with suffering and selfless (sarve saṃskṛtā anityā duḥkhitāḥ), they are always changing and unstable (vipariṇāmadharmiṇaś capalāḥ), without eternity (aśāśvatāḥ), deceiving foolish people (bālollopanāḥ), arising from falseness (mithyābūtāḥ), without activity (nirīhakāḥ) and illusory established (viṭhapitāḥ).  They are like an illusion because manifested from nothing (māyāsadṛśā abhāvapratibhāsatvāt), they are like a dream because of being a limited kind of enjoyment (svapnasadṛśā alpāsvādanatvāt), they are like a mirage because manifesting from bewilderment (marīcisadṛśā bhrāntipratibhāsatvāt), they are like a reflection because (pratibhāsasadṛśā ādyanutpannatvāt), they are like an image in a mirror because of the fact that they do not perish as a consequence of the ripening of actions (pratibimbasadṛśāḥ karmavipākāvipraṇāśayogatvāt), they are like the reflection of a moon in the water because of the fact that they do not change (udakacandrasadṛśā acyutayogatvāt), they are like an echo because sound is produced from the soundless (pratiśrutkāsadṛśā aśabdaśabdapratipādanatvāt), they are like shadow form because they are the gate of non-production (chāyārūpasadṛśā anabhisaṃskāramukhatvāt), they are like an empty fist because of being empty of essential nature (riktamuṣṭisadṛśāḥ svabhāvavaśikatvāt).  They cannot be held on to like the wind (agrāhyā vāyusadṛśāḥ), false, without support, in vain, they do not diminish or increase (mṛṣānālayatucchāhānāpūrṇāḥ).  In this way, my boy, all moments of existence are without a controlling self, and you should not be attached to them (evaṃ dārika sarvadharmā asvāmikāḥ, na teṣu tvayābhiniveśaṃ kartavyam).  And, my boy, what do you think, how do you look upon your thoughts and reflections connected to your desire (tat kiṃ manyase dārika ye rāgasaṃyuktavitarkavicārāḥ kathaṃ tān paśyasi)?  The boy said: The desire of the childish ordinary people arise from imagining a beatiful compelexion and bodily form (bālapṛthagjanānāṃ rāgo bhagavan śubhavarṇsaṃsthānaparikalpād utpadyate), and it does not arise when there is contemplation of the impure and so on as found in the discipline of the noble religion (sa āryadharmavinaye ’sucyādipratyavekṣaṇatayā na bhavati). Lord, if one does not produce thought-constructions of it, the origin of desire does not originate (yadi bhagavan tatra na kalpate na rāgasamudayaḥ samudiyāt). 
bcom ldan ’das kyis bka’ stsal pa | khye’u legs so |2156 legs so || ’di lta ste | mi rtog2157 ciṅ rnam par mi rtog pa ’di ni ’dod chags kyi raṅ bźin yin no ||  khye’u khyod kyis bdag tu lta ba med pa daṅ | gźan du lta ba med pa daṅ |2158 gźan du lta bar sgro ’dogs pa med par chos la tshul bźin du (L38b) sems par brtson par bya’o ||  khye’us gsol pa | bcom ldan ’das ji ltar na byaṅ chub sems dpa’ chos la tshul bźin du sems par brtson pa lags |2159   bcom ldan ’das kyis bka’ stsal pa | khye’u byaṅ chub sems dpa’ ni |2160 ’dod chags kyi raṅ (N364b) bźin gyis byaṅ chub2161 yoṅs su tshol2162 lo ||  khye’u de bźin du byaṅ chub sems dpa’ ni źe sdaṅ gi raṅ bźin 2163 daṅ | gti mug gi raṅ bźin daṅ | ñon moṅs pa thams cad kyi raṅ bźin gyis |2164 byaṅ chub yoṅs su tshol2165 lo || khye’u ji ltar ’dod chags daṅ |2166 źe sdaṅ daṅ |2167 gti mug 2168 dṅos po med pa |2169 de ltar chos thams cad (D239a) la byaṅ chub (S38b) sems dpa’i śes pa ’jug go ||  khye’u ’dod chags daṅ |2170 źe sdaṅ daṅ |2171 (Q270b) gti mug rnams ni rtsa ba2172 med pa | gnas 2173 med pa | gźi med pa | byed pa po med pa | tshor ba po med pa | naṅ daṅ phyi rol dben pa | stoṅ pa |2174 bdag daṅ | sems can daṅ | srog daṅ | 2175 gso ba daṅ | skyes bu daṅ | gaṅ zag daṅ bral ba |2176 mtshan ma2177 med (T35a) pa ste2178 |2179 mtshan mar rtog pa daṅ2180 bral ba | smon pa med pa |2181 mṅon par dga’ ba med pa | dga’ ba daṅ 2182 sred pa daṅ bral ba | mṅon par ’du byed pa med pa | raṅ bźin med pa’o ||  khye’u ’dod chags daṅ |2183 źe sdaṅ daṅ |2184 gti mug ji lta ba de2185 bźin du 2186 chos thams cad la byaṅ chub sems dpa’i śes pa ’jug go ||  khye’u gźan yaṅ tshul bźin la brtson pa’i byaṅ chub sems dpa’i sems bskyed pa (L39a) thams cad ni byaṅ chub yin no || (J271a) de ci’i phyir źe na |  sems rtogs2187 pa gaṅ yin pa de ni |2188 bstan du2189 med pa daṅ |2190 smon pa med pa daṅ | (N365a) rnam par rig pa med pa daṅ | sgyu ma’i raṅ bźin lta bu daṅ | naṅ ma yin pa daṅ | phyi rol ma yin pa daṅ | gźan daṅ2191 gźan daṅ ldan pa ma yin pas |2192 gzugs med pa ste | khye’u de ñid byaṅ chub sems dpa’i byaṅ chub yin te |  khye’u byaṅ chub sems dpas raṅ gi sems rtogs pa ma gtogs par khoṅ du chud par bya ba gźan ci2193 yaṅ2194 med do || raṅ gi sems rtogs pa gaṅ (S39a) yin pa de ñid |2195 sems can thams cad kyi sems rtogs pa yin no || raṅ gi sems dben pas sems can thams cad kyi sems dben no || raṅ gi sems kyi raṅ bźin gyis sems can thams cad kyi sems kyi raṅ bźin no || raṅ gi sems rnam par dag pas |2196 sems can thams cad kyi sems rnam par dag go ||2197 raṅ gi sems ’dod chags daṅ bral bas |2198 sems can thams cad kyi sems ’dod chags daṅ bral lo || raṅ gi sems la źe sdaṅ med pas |2199 sems can thams cad kyi sems la źe sdaṅ med do || raṅ gi sems la gti mug med pas |2200 (D239b) sems can thams cad kyi (T35b) sems la (Q271a) gti mug med do || raṅ gi sems la ñon moṅs pa med pas |2201 sems can thams cad kyi sems la ñon moṅs pa med do ||2202 de ltar rtogs pa gaṅ yin pa de |2203 thams cad mkhyen2204 pa’i ye śes (N365b) rtogs pa2205 yin no ||  khye’u de ltar tshul bźin la (L39b) brtson pa’i byaṅ chub sems dpa’2206 ni |2207 sems can thams cad kyi sems la raṅ bźin gyis kun nas ñon moṅs pa med par rab tu śes so ||  gaṅ glo2208 bur gyi ñon moṅs pas ñe bar ñon moṅs kyaṅ |2209 sems kyi rgyud la ni |2210 ñon moṅs par ’gyur ba yaṅ2211 med la | chos kyi rigs2212 pa’i lhag mthoṅ gis |2213 de dag de la yoṅs su gduṅ ba yaṅ2214 med de2215 | des byaṅ chub sems2216 dpa’ de dag gis |2217 glo2218 bur gyi ñon moṅs pa rnams mthoṅ bas na |2219 kun nas ñon moṅs (S39b) par mi ’gyur ro ||  bstan pa ’di (J271a) bśad pa na |2220 tshoṅ dpon gyi bu ’jigs byin |2221 chos rnams la rjes su ’thun2222 pa’i bzod pa skyes par ’gyur to || de nas smad ’tshoṅ ma’i bu mo gser mchog ’od dpal gyis |2223 tshoṅ dpon gyi2224 bu de dul bar rig nas |2225 lha’i bu mo lṅa brgya tsam gyis yoṅs su bskor te | sil sñan daṅ | pheg rdob pa daṅ | glu dbyaṅs len pa dag byed ciṅ | bcom ldan ’das ga la ba der soṅ ste phyin nas |2226 bcom ldan ’das kyi źabs la mgo bos phyag ’tshal te | bcom ldan ’das la lan gsum bskor ba byas nas |2227 bcom ldan ’das kyi spyan sṅar ’dug go ||2228  
佛言。(21)善哉。如年少言。貪欲之習志性若此。當棄邪(22)想心思如順。  遵修其業莫復爲也。已離我見。(23)觀彼平等。  又問。世尊。何謂菩薩心思諸法常(24)如應順。  佛言。年少。若能思惟分別貪欲瞋怒(25)愚癡及諸塵勞。本悉清淨。是則菩薩求佛道(26)也。  譬如年少有形之物爲婬怒癡。菩薩如是。(27)曉了一切分別諸法自在所遊。  其三毒者。則(28)無有本亦無所住。如無主屋其屋内外澹泊(29)虚空。以離吾我我人壽命。便應無相。所著(824b1)念者便蠲除矣。以去所著即爲無願。志所喜(2)樂恩愛悉除。無有諸行亦無所造。婬怒癡性(3)本皆清淨。菩薩如是。  (See previous sentence)  能悉曉了一切諸法而(4)得自在。假使菩薩習如應順遵修法者。諸所(5)發意則爲道矣。所以者何。  設了己心則了如(6)心。覺了分別解一切法。則無有色亦無有影。(7)則無教令自然如幻。其於内外而相依倚。亦(8)爲道矣。  爲菩薩者無有異道。當所施行自曉(9)了心。所以者何。若能曉了覺己心者。則能解(10)知一切衆生心之所存。己心寂寞。衆生之心(11)則爲澹泊。己心本淨。衆生之心亦復清淨。己(12)心鮮潔。衆生之心亦復鮮潔。己心離欲。衆生(13)之心則亦離欲。己心無怒。衆生之心則無恚(14)恨。己心無癡。衆生之心則明無癡。己心無塵。(15)衆生之心則無勞穢。若有曉了如此事者。是(16)爲覺知諸通之慧一切智矣。  如是應順遵修(17)行者。爲菩薩也。近於本淨。則知一切衆生(18)心念。  假使復爲有所好樂。客想塵勞依心爲(19)垢。則不當厭修行法觀。設使有人曉了是者。(20)客塵勞想則無塵勞。  佛説是已。應時長者子(21)畏間逮得柔順法忍。上金光首見長者子以(22)蒙開化順從律教。則與五百玉女眷屬。鼓天(23)琴瑟而作伎樂。往詣佛所稽首足下。右繞三(24)匝退住佛前。 
佛言。(4)善哉善哉長者子。見貪性故離惡覺觀。離惡(5)覺故貪瞋癡盡。  是故汝當生清淨心修方便(6)行。於一切境起智慧業。離自身見及他身見。(7)  長者子言。菩薩云何生清淨心行智慧行。  佛(8)言。長者子。菩薩當於貪體性中求於菩提。如(9)是瞋癡體性中求於菩提。亦於一切煩惱體性(10)中求於菩提。  如是貪瞋癡等一切煩惱性空無(11)物。菩薩則於一切法中智慧行生。  是故長者(12)子。彼貪瞋癡性無有根本。亦無住處。亦無主(13)者。亦無作者。内外清淨空無所有。無我無衆(14)生無壽命。離富伽羅無相。離惡覺觀故無願。(15)離渇愛取故。  如是貪瞋癡體性無生故。菩薩(16)於一切法中智慧行生。  復次長者子。清淨攀(17)縁方便行。菩薩於一切生心法中悉有菩提。(18)何以故。  若彼心無色離色離分別。體性如幻(19)彼此内外不相續者。是名菩提。  復次長者子。(20)菩薩不應覺於餘事。但覺自心。何以故。覺自(21)心者。即覺一切衆生心故。若自心清淨。即是(22)一切衆生心清淨故。如自心體性即是一切衆(23)生心體性。如自心離垢。即是一切衆生心離(24)垢。如自心離貪。即是一切衆生心離貪。如自(25)心離瞋。即是一切衆生心離瞋。如自心離癡。(26)即是一切衆生心離癡。如自心離煩惱。即是(27)一切衆生心離煩惱。作此覺者名一切智智(28)覺。  如是清淨5攀縁方便行。菩薩能知煩惱體(29)性染一切衆生心。  若有説言客塵煩惱相續(833a1)染心者。菩薩見法方便於彼衆生。善能教化(2)無所惱亂。若彼衆生覺客塵煩惱。客塵煩惱(3)亦不能染。  佛説此法已。長者子得順法忍。時(4)勝金色女。知長者子受教化已。莊嚴五百馬(5)車前後圍遶。種種音樂皆悉作唱。來詣佛所(6)到已下車。頭面三禮右遶三匝却住一面(7) 
The Lord said: Very good, very good, my boy, it is like this, not making thought-constructions or conflicting thought-constructions is the essential nature of desire (sādhu sādhu dārika tadyathāyam akalpāvikalpo rāgasvabhāvaḥ).  So, my boy, you should practice fundamental mental effort concerning the teachings on the absence of own views, on the absence of others’ views and on the absence of imputing views to others (tvayā dārikānātmadṛṣṭyaparadṛṣṭiparadṛṣṭyasamāropeṣu dharmeṣu yoniśaś cintāyogaḥ karaṇīyaḥ).  The boy said: But, Lord, how does the bodhisatva become one practicing fundamental mental effort (kathaṃ bhagavan bodhisatvo yoniśaś cintāyukto bhavet)?  The Lord said: My boy, the bodhisatva seeks awakening by means of the essence of desire (bodhisatvo dāraka rāgasvabhāvena bodhiṃ paryeṣati); my boy, the bodhisatva seeks awakening by means of the essence of aversion, the essence of bewilderment, the essence of all the vices (tathā dāraka bodhisatvo dveṣasvabhāvena mohasvabhāvena ca sarvakleśasvabhāvena ca bodhiṃ paryeṣati).  My boy, as desire, aversion and bewilderment are non-substantial, in accordance with this is the bodhisatva’s entrance into knowledge (yathā dāraka rāgadveṣamohā avastukās tathā sarvadharmeṣu bodhisatvasya jñānapraveśaḥ).  My boy, desire, aversion and bewilderment are without root, and without an abiding-place, without foundation, without an acting or feeling subject,beyond the dicotomy of inner and outer, empty, without self, being, life-principle, life-soul, spirit or personality, without distinguishing marks, without the construdtion of distinguishing marks, without wishful thinking, without pleasure, without passion and thirst, without formative factors (rāgadveṣamohā dārakāmūlakā aniketā anālayā akārakā avedakā adhyātmabāhyaviviktāḥ śūnyā ātmasatvajīvapoṣapuruṣapudgalarahitā ānimittā nimittakalpanārahitā apraṇidhānā anabhiratayo ratitṛṣṇārahitā anabhisaṃskārā niḥsvabhāvāḥ).  My boy, as desire, aversion and bewilderment are unborn, in accordance with this is the bodhisatva’s entrance into knowledge (yathā dāraka rāgadveṣamohā anutpannā tathā sarvadharmeṣu bodhisatvasya jñānapraveśaḥ).  Further, my boy, all the thoughts of the bodhisatva practising in the fundamental way are awakening (punar aparaṃ dāraka sarve yoniśo yuktasya bodhisatvasya cittotpādā bodhiḥ). Why (tat kasya hetoḥ)?  The understanding of thought is beyond demonstration, beyond wishful thinking, beyond information, like an illusion, not inside, not outside, nor mutually existing, thus formless, and that, exactly, my boy, is the awakening of the bodhisatva (yaś cittāvabodhiḥ so ’nidarśano ’praṇihito ’vijñaptir māyasadṛśo nādhyātmo na bāhyo nānyonyabhāvo ’rūpī, sa eva dāraka bodhisatvasya bodhiḥ).  And, my boy, apart from understanding one’s own thoughts there is nothing else the bodhisatva needs to understand (na dāraka kiṃcid anyad bodhisatvena boddhavyaṃ svacittāvabodhād), the understanding of one’s own thought is indeed the understanding of the thought of all beings (yaḥ svacittāvabodhaḥ sa eva sarvasatvānāṃ cittāvabodhaḥ); if one’s own thoughts are standing aloof, the thoughts of all beings are standing aloof (svacittavivekatayā sarvasattvānāṃ cittavivekaḥ), by [understanding] the essence of one’s own thoughts [one understands] the essence of the thoughts of all beings (svacittasvabhāvena sarvasattvānāṃ cittasvabhāvaḥ), if one’s own thoughts are pure, the thoughts of all beings are pure (svacittaviśuddhyā sarvasatvānāṃ cittaviśuddhiḥ), if one’s own thoughts are without desire, the thoughts of all beings are without desire (svacittavirāgena sarvasatvānāṃ cittavirāgaḥ), if one’s own thoughts are witout aversion, the thoughts of all beings are without aversion (svacittādveṣena sarvasatvānāṃ cittādveṣaḥ), if one’s own thoughts are without bewilderment, the thoughts of all beings are without bewilderment (svacittāmohena sarvasatvānāṃ cittāmohaḥ), if one’s own thoughts are without vices, the thoughts of all beings are without vices (svacittaniṣkleśena sarvasatvānāṃ cittaniṣkleśaḥ), such understanding is the understanding of omniscience (ya evamavabodhodaḥ sa sarvajñajñānāvabodhaḥ).  Thus the bodhisatva practicing fundamentally, my boy, has the insight that the thoughts of all beings are essentially without vices (evam yoniśaḥprayukto bodhisatvo dāraka sarvasatvānāṃ cittāni svabhāvena niṣkleśāni prajānati).  Those who are not stained by vices in their train of thoughts even thought they are occasionally sullied by adventitious vices, in them there is also no fervent desire because of their expanded vision which is in accordance with the true religion (ya āgantukaiḥ kleśair upakliṣṭā api na cittasaṃtāne kliśyante teṣāṃ tatra paridāho ’pi nāsti dharmayuktavipaśyanayā); thus those bodhisatvas are not stained by vices because they see that vices are adventitious (tena te bodhisatvā na saṃkliśyanta āgantukakleśadarśanatvāt).  As this teaching was given the son of a banker Bhayadatta attained tolerance in accordance with religion (asmin nirdeśe nirdiśyamāne bhayadattasya śreṣṭiputrasya dharmeṣv anulomikī kṣāntir utpāditā), and as the daughter of a courtesan Suvarṇottamaprabhāśrī noticed that the son of a banker Bhayadatta had been educated, she, accompanied by about five hundred divine girls, made symbals sound, music heard and songs sung, and she went to the place where the Lord stayed, bowed her head to his feet, and sat down before him. 
de nas ’jam dpal gźon nur gyur pas |2229 tshoṅ dpon gyi bu ’jigs byin la ’di skad ces smras so || khye’u khyod kyis sriṅ mo ’di śes sam | (N366a) smras pa |2230 ’jam dpal ’tshal lags so || ’jam dpal (T36a) gyis smras pa | ji lta bur śes | de nas khye’u des |2231 ’jam dpal gźon nur gyur pa la tshig su bcad de smras pa | 
2229. DJNQ: om. |  2230. J: || for |  2231. DJNQ: om. | 
爾時文殊師利謂畏間長者子。(25)爲識此姉不。答曰。已知之矣。又問。云何知(26)乎。於是畏間長者子報文殊師利。而説頌曰(27) 
爾時文殊師利童子。問長者子言。汝識此2妹(8)不。長者子言。我今實識。文殊師利言。汝云何(9)識。時長者子。即向文殊而説偈言(10) 
Then the princely Mañjuśrī addressed himself to the son of a banker Bhayadatta, saying: My boy, do you know this sister?
The boy said: Yes, I do.
Mañjuśrī said: How do you know her?
Then the boy spoke these verses to the princely Mañjuśrī: 
gzugs ni dbu ba rdos pa ’dra ||2232 tshor ba chu yi2233 (L40a) chu bur bźin ||2234
’du śes smig rgyu lta bu ste ||2235 ’du byed rnams ni chu śiṅ bźin |1|2236   rnam śes sgyu ma lta bu ste ||2237 yoṅs su rtog2238 pas kun tu2239 bskyed ||2240
byis pas (Q271b) yaṅ dag min brtags2241 pa2242 ||2243 (D240a) de ltar bdag gis yoṅs su ’tshal |2|  ’di lus mi g-yo bems po ste || rtsva daṅ rtsig2244 pa lta bu lags ||
rnam2245 śes bstan du2246 ma mchis te2247 ||2248 de ltar bdag gis yoṅs su ’tshal |3|2249   ’di la sems can bdag ma mchis || (S40a) srog daṅ gaṅ zag ma mchis te ||2250
lus ’di bsags2251 pa tsam lags par ||2252 de ltar2253 bdag gis2254 yoṅs su ’tshal |4|  ’di la ’dod chags sdaṅ ma mchis || gti mug ’byuṅ ba’aṅ ma mchis te ||2255
2256 ñon moṅs ma mchis2257 dag2258 ma mchis || de ltar bdag gis2259 yoṅs su ’tshal |5|2260   tshul bźin ma lags bslad2261 pa ’di || byis pa rnams kyi ’khrul pa ste2262 ||2263
mkhas pa de la mi chags par ||2264 de ltar bdag gis yoṅs su (J272a) ’tshal |6|  dper2265 na ’di ni nags2266 khrod na ||2267 śi ba’i ro ni mnam pa bźin ||2268
gzugs ’di2269 raṅ bźin de ’dra bar ||2270 de ltar (N366b) bdag gis yoṅs su ’tshal |7|  ’di ni sṅon mthar ma skyes te ||2271 phyi mthar ’chi ’phor ’gyur ma mchis ||
da ltar byuṅ ba ma mchis par ||2272 de ltar bdag gis yoṅs su ’tshal |8|2273   ’di yis bdag ni brgyal2274 ba2275 las ||2276 mi gtsaṅ ba yis bkrol bas na ||2277
’jam dbyaṅs rnam pa ji ltas kyaṅ ||2278 ’di la lan glan rṅo mi thog2279 |9|2280   mi ’gum ’chi ’pho ma mchis2281 kyaṅ ||2282 (T36b) sems can yoṅs (L40b) smin bgyi slad du ||2283
bdag ni ’chi bar ston bgyid pas ||2284 su źig byaṅ chub tshol2285 mi bgyid |10|2286   ji ltar bdag gi2287 chags sdaṅ daṅ||2288 ñon moṅs thams cad tshul bźin min ||2289
sems can kun gyi mtshan de ’dra || ’di ni chos rnams chos ñid lags |11|2290  
2232. T: |  2233. DJLQ: chu’i  2234. T: |  2235. T: |  2236. T: |  2237. T: |  2238. JN: rtogs  2239. J: du  2240. T: |  2241. N: rtags  2242. LST: par  2243. T: |  2244. JN: brtsig; L: rtsigs  2245. Q: rnams  2246. T: tu  2247. NT: ste  2248. T: |  2249. T: |  2250. T: |  2251. T: bstsags  2252. T: |  2253. T: lta  2254. L: gi  2255. T: |  2256. S: ins. gti mug  2257. S: om. ma mchis  2258. LNST: bdag T. 833a19: qingjing  2259. L: gi  2260. T: |  2261. Q: bslaṅ  2262. S: te  2263. T: |  2264. T: |  2265. T: dpen  2266. S: nag  2267. T: |  2268. T: |  2269. S: ni for ’di  2270. T: |  2271. T: |  2272. T: |  2273. T: |  2274. DJLN: rgyal  2275. DQ: pa  2276. T: |  2277. T: |  2278. DT: |  2279. D: thogs  2280. QT: |  2281. S: mchi  2282. T: |  2283. T: |  2284. T: |  2285. N: ’tshol  2286. T: |  2287. DJN: gis; LST: ni  2288. QT: |  2289. T: |  2290. T: | 
色者如聚沫 痛痒泡起頃(28)
了想如野馬 吾曉知如是(29)  行虚猶芭蕉 識者譬如幻(c1)
名號假客來 吾曉知如是(2)  身騃無可貪 等如草牆壁(3)
其心不可見 吾曉知如是(4)  彼無吾我人 無壽無有命(5)
諸種合爲身 吾曉知如是(6)  無有此婬怒 愚癡則無處(7)
清淨無塵勞 吾曉知如是(8)  愚者作迷惑 逆念爲顛倒(9)
明達無所染 吾曉知如是(10)  猶如叢樹間 女身之臭穢(11)
彼色爲自然 吾曉知如是(12)  本無當來生 終10沒與現在(13)
興起無所有 吾曉知如是(14)  軟首當聽之 誠諦解脱者(15)
則免濟瑕穢 乃爲頗進退(16)  不始亦不終 而現於生死(17)
開化立衆生 誰不發道意(18)  如吾貪婬恚 不正諸塵勞(19)
一切法無本 善哉經之要(20) 
見色如水沫 諸受悉如泡(11)
觀想同陽炎 如是我識彼(12)  見行如芭蕉 知識猶如幻(13)
女名假施設 如是我識彼(14)  身無覺如木 亦如草瓦礫(15)
心則不可見 如是我識彼(16)  非我非衆生 非壽富伽羅(17)
十八界相續 如是我識彼(18)  彼中非貪瞋 亦復非愚癡(19)
非染非清淨 如是我識彼(20)  諸凡夫如醉 顛倒生惡覺(21)
智者所不染 如是我識彼(22)  如彼林中屍 臭爛惡不淨(23)
身體性如是 如是我識彼(24)  過去本不滅 未來亦不生(25)
現在不暫住 如是我識彼(26)  文殊當善聽 彼恩難可報(27)
我本多貪欲 見不淨解脱(28)  彼身實不死 爲化我現死(29)
愍衆故示現 誰見不發心(b1)  如是貪瞋癡 及一切煩惱(2)
如是體性法 善哉甚微妙(3) 
1) Beautiful forms (rūpa) are just like a heap of foam (phenapiṇḍa), feelings (vedanā) are just like bubbels (budbuda), concepts (saṃjñā) are like a mirage (marīci), the formative principles (saṃskāra) are like the soft plantaintree (kadalī),  2) and consciousness (vijñāna) is just like an illusion (māyā); they are all born from fantasies (parikalpāt), and I know her as an inexistent thought-construction (abhūtakalpita) of a child.  3) The body itself is inactive (aniñja), it is dead matter (mūrkha), like grass and stones (tṛṇakudya); consciousness (vijñāna) is impossible to display (anidarśana); this is the way I know her.  4) In it is no being (satva), no self (ātman), no life principle (jīva), no person (pudgala), this body is just a heap; this is the way I know her.  5) In it is no desire (rāga), aversion (dveṣa) or bewilderment (moha), no vice (kleśa) and no purification (viśuddhi); this is the way I know her.  6) In superficial (ayoniśaḥ) teachings there is childish confusion (bhrānti), to this the wise are not attached (asakta); this is the way I know her.  7) Just like an ill-smelling corpse lying in the jungle, this form has a similar nature (svabhāva); this is the way I know her.  8) It is unborn in the beginning (pūrvāntānutpanna), not perishing in the end (aparāntācyuta) and inexistent in the present (pratyutpannābhūta); this is the way I know her.  9) After having been stupified (saṃmūrcchita) by it I have been liberated by the impure (aśubha), so, Mañjughoṣa, what this is about, I am not really able to answer.  10) Though there is really no death (maraṇa), really no transmigration (cyuti), I am still manifesting that I am dying for the sake of maturing living beings (satvaparipācanāya), so that no one will not seek awakening (bodhi).  11) As my desire (rāga) and aversion (dveṣa) and all my vices (kleśa) are something superficial (ayoniśas), such is also the character (lakṣaṇa) of all beings, this is the reality of all things (iyaṃ dharmāṇāṃ dharmatā). 
de nas de’i tshe bcom ldan ’das ’dzum pa mdzad do || ’di ni saṅs rgyas bcom ldan ’das rnams kyi chos ñid de | gaṅ gi tshe (S40b) ’dzum pa mdzad pa de’i tshe | bcom ldan ’das kyi źal gyi sgo nas |2291 ’od zer kha dog sna tshogs 2292 kha dog du ma ’di lta ste | sṅon po daṅ | ser po daṅ | dmar po daṅ |2293 dkar po daṅ | btsod2294 ka2295 daṅ | śel daṅ | (Q272a) dṅul gyi kha dog lta bu dag byuṅ2296 ste | de dag byuṅ nas tshaṅs pa’i ’jig rten gyi bar du soṅ ste | ’jig (D240b) rten gyi khams mtha’ yas mu med pa dag snaṅ bas khyab par byas nas |2297 slar log ste | bcom ldan ’das kyi dbu’i gtsug tu nub bo ||  de nas tshe daṅ ldan pa kun dga’ bos |2298 bcom ldan (N367a) ’das ’dzum pa mdzad pa mthoṅ nas |2299 stan las laṅs te2300 | bla gos phrag pa gcig tu gzar2301 nas |2302 pus mo g-yas pa’i lha ṅa sa la btsugs te2303 |2304 bcom ldan ’das ga la ba de logs su thal mo sbyar ba btud nas | bcom ldan ’das la ’di skad ces gsol to ||  de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams ni |2305 rgyu daṅ rkyen ma mchis par ’dzum pa mi mdzad na | bcom ldan (J272b) ’das ’dzum pa mdzad pa’i2306 rgyu ni gaṅ lags | (L41a) rkyen ni gaṅ lags | de nas de’i tshe tshigs su bcad pa ’di dag kyaṅ gsol to || 
2291. DJNQS: om. |  2292. DJNQ: ins. |  2293. JNQ: om. dmar po daṅ |  2294. Q: btsed  2295. JQ: kha  2296. L: ’byuṅ  2297. QS: om. |  2298. DJNQ: om. |  2299. DJNQ: om. |  2300. Q: ste  2301. LT: bzar  2302. Q: om. |  2303. Q: ste  2304. T: ||  2305. DJNQ: om. |  2306. LST: pa de’i for pa’i 
於是世尊應時而笑。口中則出五色之光。照(21)於無量諸佛國土。還繞三匝從頂上入。  賢者(22)阿難即從座起。更整衣服。右膝著地叉手白(23)佛。  何因縁笑。諸如來至眞等正覺。未曾虚笑(24)必當有意。 
爾時如來即便微笑。從其面門出五色光。遍(4)照三千大千世界。照已還從頂入。  爾時阿難(5)見斯光已。即從坐起偏袒右肩。頂禮佛足右(6)膝著地合掌向佛。讃言。  善哉世尊。以何因(7)縁示現微笑。諸佛如來多他阿伽度阿羅呵(8)三藐三佛陀。非無因縁而現微笑。 
Then the Lord smiled. This is the nature of the Awakened Ones: When they smile, light of many various colours appears from the opening of their mouth, blue, yellow, red, white, rosy, crystal, and the colour of silver. As it appeared it reached all the way to the heaven of Brahma, and it penetrated innumerable world spheres with light, and returning it was absorbed into the top of the head (uṣṇīṣa) of the Lord.  Then the Venerable Ānanda, having seen the Lord smile, went up to his feet and put his cloak over the shoulder and placing the right knee on the ground he bowed his head as he joined his palms in veneration in the direction of the Lord, addressing the Lord as follows:  The Tathāgatas, the Arhats, the completely Awakened ones do not smile without a specific reason and cause, so, Lord, what is the reason, what is the cause, why you smiled? Then he spoke the following verses: 
rnam ’dren ’jig rten mkhyen la ya mtshan mi mṅa’ bas ||2307 (T37a) ston pa rgyu ma mchis par ’dzum pa mi mdzad na ||2308
’di ltar khyod ni ’dzum pa2309 mdzad par gyur pa2310 yi ||2311 khyod kyi ’dzum pa’i rgyu ni bdag cag śin tu2312 ’tshal |1|2313   rgyal ba’i źal ’dzum mdzad par gyur pa mthoṅ (S41a) nas ni ||2314 lhar bcas ’gro ba ’di dag the tsom2315 skyes par gyur2316 ||2317
the tsom2318 gyur pa rnams kyi som ñi bsal2319 slad du2320 ||2321 mi dbaṅ ’dzum pa mdzad pa’i2322 rgyu ni bstan du2323 gsol |2|  gaṅ gis de riṅ chos rnams la ni yid bźag gam ||2324 chos ñid du ni rgyal ba la las mthoṅ gyur tam ||
saṅs rgyas bsṅags pa’i mchod pa gaṅ gis2325 deṅ bgyis sam ||2326 bdag cag de dag ñan par ’tshal lo mi yi gtso |3| [(N367b)  gaṅ gis2327 de riṅ bdud rnams2328 bźon2329 daṅ bcas bcom mam2330 ||2331 gaṅ gis 2332 ston pa’i thugs ni de riṅ2333 dgyes bgyis sam ||2334
gaṅ gis2335 de riṅ ’dus byas rnams kyi gtiṅ rtogs sam ||2336 de dag ñan par ’tshal gyis the tsom2337 bsal2338 du2339 gsol |4|2340 [(Q272b)  ’dren pa ’dzum pa mdzad pa’i rgyu ni mñan2341 slad du ||2342 ’gro ba thams cad thal mo sbyar ba bgyis te2343 sdod ||2344
rkaṅ gñis rnams kyi gtso bo thugs rje bskyed mdzod2345 la ||2346 the tsom2347 gyur pa rnams kyi yid gñis bsal2348 du gsol |5| 
2307. T: |  2308. T: |  2309. T: par  2310. Q: ’gyur ba  2311. T: |  2312. J: du  2313. T: |  2314. T: |  2315. N: tshom  2316. Q: ’gyur  2317. T: |  2318. N: tshom  2319. L: bstsal  2320. JNQ: du gsol for slad du  2321. T: |  2322. Q: pa’i;; T: ’dzad ba’i for mdzad pa’i  2323. LT: tu  2324. T: |  2325. L: gi  2326. T: |  2327. JN: gaṅ gaṅ for gaṅ gis  2328. Q: rnam  2329. Q: gźon  2330. JQ: ’am  2331. T: |  2332. LST: ins. de riṅ  2333. LST: om. de riṅ  2334. T: |  2335. S: gi; T: gaṅ for gis  2336. T: |  2337. N: tshom  2338. L: bstsal  2339. Q: tu  2340. T: |  2341. LST: ñan  2342. T: |  2343. Q: ste  2344. T: |  2345. S: mdzad  2346. T: |  2347. N: tshom  2348. L: bstsal; T: gsal 
         
         
1) The leader, the knower of the world, for whom there is no false doctrine, the teacher does not smile without a cause. Thus, since you have smiled, we request you earnestly: What is the cause of your smile?  2) Having seen the smile of the victorious doubt has arisen in the world including the gods. So we ask you to clear away the uncertainty of the doubtful, you best of men, please demonstrate to us the cause why you smile.  3) Who are the ones having set their minds on religion? Who are the ones who in reality have been seen by the Victorious Ones? Who are those having today made offerings to and praised the Awakened One? This is what we wish to hear.  4) Who are the ones having defeated Māra and his flock? By whom have the mind of the of our teacher been satisfied today? Who have understood the depth of the conditioned things today? We ask you to hear that, please clear away our doubts.  5) All the world praises you with the palms of their hands joined because they want to hear why our leader smiled. You best of beings with two feet, produce compassion and please clear away the perplexity of doubtfulness. 
bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo khyod kyis smad ’tshoṅ ma’i bu mo gser mchog (D241a) ’od dpal źes bya ba ’di mthoṅ ṅam | gsol pa |2349 bcom ldan (L41b) ’das mthoṅ lags so || bde bar gśegs pa mthoṅ lags so ||  bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo smad ’tshoṅ ma’i bu mo gser mchog ’od dpal ’di ni |2350 sṅon ’jam dpal gźon nur gyur pas |2351 bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub (S41b) yaṅ dag (T37b) par ’dzin du2352 bcug ste | ’dis de las chos2353 thos nas |2354 chos rnams la rjes (J273a) su ’thun2355 pa’i bzod pa thob par gyur to ||  kun dga’ bo khyod kyis tshoṅ dpon gyi bu ’jigs byin źes bya ba ’di mthoṅ ṅam | gsol pa |2356 bcom ldan ’das mthoṅ lags so ||2357 bde bar gśegs pa mthoṅ lags so ||  bcom ldan ’das kyis bka’ stsal pa | kun dga’ (N368a) bo ’di ni ṅas sṅon bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub yaṅ dag par ’dzin du bcug ste |2358 ’dis kyaṅ ṅa las chos thos nas |2359 chos rnams la rjes su ’thun2360 pa’i bzod pa thob par gyur to ||2361   kun dga’ bo smad ’tshoṅ ma’i bu mo gser mchog ’od dpal ’di ni bskal pa ’bum phrag dgu bcu rtsa gñis ’das pa’i ’og tu |2362 bskal pa rin chen ’byuṅ ba źes bya ba la | ’jig rten gyi khams rin po che2363 źes bya bar mṅon par rdzogs par ’tshaṅ rgya ste | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rin chen ’od ces bya bar ’gyur ro || kun dga’ bo ’jig rten gyi khams de’i sems can rnams kyi loṅs spyod daṅ 2364 ñe bar spyod pa ni |2365 sum cu2366 rtsa gsum gyi lha rnams 2367 ci ’dra ba de ’dra bar ’gyur ro || de na byaṅ chub sems dpa’ (L42a) rin po che dag ma (Q273a) gtogs par |2368 rin po che gźan ’byuṅ bar mi ’gyur ro || de bźin gśegs pa de’i tshe’i tshad ni |2369 dpag tu med par ’gyur ro ||2370   de bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas (S42a) pa2371 na2372 |2373 tshoṅ dpon gyi bu ’jigs byin ’di yaṅ2374 byaṅ chub sems dpa’ yon tan rin chen ’od ces bya bar gyur te | de bźin gśegs pa de’i2375 chos kyi mdzod (T38a) ’dzin par byed do ||  gaṅ gi tshe de bźin gśegs pa rin chen (N368b) ’od yoṅs su mya ṅan las ’da’ bar gyur pa2376 de’i tshe | byaṅ chub sems dpa’ yon tan rin chen ’od de la | byaṅ chub sems dpa’ yon (D241b) tan rin chen ’od ’di ni |2377 ṅa’i2378 ’og tu bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub (J273b) mṅon par rdzogs par ’tshaṅ rgya ste | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rin chen ’od ’phro źes bya bar ’gyur ro ||2379 de’i2380 saṅs rgyas kyi źiṅ 2381 bkod pa yaṅ2382 |2383 ṅa’i ci ’dra ba de ’dra bar ’gyur ro |2384 źes luṅ ston par ’gyur ro ||  smad ’tshoṅ ma’i bu mo gser mchog ’od dpal daṅ | tshoṅ dpon gyi bu ’jigs byin gñis luṅ bstan ma thag tu2385 de’i mod la stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di2386 rnam pa drug tu2387 rab tu2388 g-yos śiṅ |2389 ’jig rten du snaṅ ba chen pos khyab par gyur to || luṅ bstan pa bśad pa ’di bstan pa na |2390 srog chags brgya2391 stoṅ gis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu2392 sems (L42b) bskyed par gyur to || 
佛言。阿難。汝爲豈見上金光首乎。(25)對曰。已見天中天。  佛告阿難。文殊師利乃往(26)古世。勸化此女使發道意。今於其所而還聞(27)法。尋則獲致柔順法忍。  汝復見此長者子不。(28)對曰。唯然。  佛告阿難。吾本前世而勸化之使(29)發道意。今復從佛而還聞法。尋即便致柔順(a1)法忍。  佛告阿難。上金光首。過九十二百千劫(2)已。當得作佛號寶光明如來至眞等正覺明(3)行成爲善逝世間解無上士道法御天人師。(4)世界曰寶蓋。劫名寶成。爾時國中飮食衣服(5)所居屋宅。猶如第二忉利天上。其佛國土無(6)復異寶而出生者。則以菩薩爲珍寶矣。又彼(7)如來壽命無量。  得佛道已。其時畏間長者之(8)子。當爲菩薩名徳光曜。奉持世尊所演法教。  (9)其寶光明如來未滅度時。授徳光耀菩薩之(10)決。乃般泥洹。是徳光曜菩薩開士。吾去之後。(11)當得作佛號曰持焔如來至眞等正覺。其佛(12)國土等無差特。  尋適授此族姓子決。應時三(13)千大千世界六反震動。其大光明普照世間。(14)於是具足授諸決時。則八千人因發無上正(15)眞道意。 
佛告阿難。(9)汝見是金色女不。阿難白言。唯然已見。  佛告(10)阿難。此金色女。文殊師利已於過去教化令(11)發阿耨多羅三藐三菩提心。今復更於文殊(12)師利所。聞説正法得順法忍。  佛告阿難。汝見(13)此上威徳長者子不。阿難白言。唯然已見。  佛(14)言。阿難。此長者子。我於過去已曾教化令發(15)阿耨多羅三藐三菩提心。今於我所聞説正(16)法得順法忍。  阿難。此勝金色女。於當來世過(17)九十百千劫。當得作佛號曰寶光多他阿伽(18)度阿羅呵三藐三佛陀。壽命無量。其佛世界(19)名寶徳刹。劫名樂生。彼女當來得成佛時。其(20)國衆生衣服飮食壽命身色。悉如忉利諸天(21)王等。等無有異。彼佛世界無有聲聞及辟支(22)佛。純一大乘諸菩薩寶。  彼寶光如來成佛之(23)時。此長者子得菩薩身。名曰徳光。持佛法藏。(24)  寶光如來所説法藏皆悉受持。寶光如來臨(25)涅槃時。與徳光菩薩授菩提記。告諸大衆。我(26)滅度後我法滅已。此徳光菩薩當得作佛。號(27)曰寶炎如來應供正遍知明行足善逝世間(28)解無上士調御丈夫天人師佛世尊。  爾時如(29)來授二人記已。是時三千大千世界六種震(c1)動。放大光明遍滿十方一切世界説此授記(2)法時。八千人等。發阿耨多羅三藐三菩提心。(3) 
The Lord said: Ānanda, do you see this daughter of a courtesan Suvarṇottamaprabhāśrī?
Ānanda said: Yes, Lord, I see her, I see her, Sugata.  The Lord said: Ānanda, before this the princely Mañjuśrī inspired this daughter of a courtesan Suvarṇottamaprabhāśrī to completely grasp the incomparable complete awakening (iyam ānanda suvarṇottaraprabhāśrī gaṇikāduhitā pūrvaṃ mañjuśriyā kumārabhūtenānuttarāṃ samyaksaṃbodhiṃ samādāpayitum avatāritā), and she, having heard about religion from him, produced the kind of tolerance which is in accordance with all things (asyās dharmaṃ tasmāc chrutvā dharmeṣv anulomikī kṣāntir utpāditā).  The Lord said: Ānanda, do you see this son of a banker Bhayadatta?
Ānanda said: Yes, Lord, I see him, I see him, Sugata.  The Lord said: Ānanda, before this I inspired this son of a banker Bhayadatta to completely grasp the incomparable complete awakening (ayam ānanda bhayadattaḥ śreṣṭhiputraḥ pūrvaṃ mayā samyaksaṃbodhiṃ samādāpayitum avatāritaḥ), and he, having heard about religion from me, produced the kind of tolerance which is in accordance with all things (asya dharmaṃ mac chrutvā dharmeṣv anulomikī kṣāntir utpāditā).  Ānanda, in a world age ninety-two times hundred thousand world ages from now called Ratnasaṃbhava, this daughter of a courtesan Suvarṇottamaprabhāśrī will reach complete awakening in a world sphere called Ratna, and will be tathāgata, an arhat, a fully awakened one called Ratnaprabha. And, Ānanda, the enjoyment and delight of the beings in that world sphere will be like that of the class of thirty three gods. There will be no other jewels there but the bodhisatva-jewels, and the life of that tathāgata will be immeasurable.  And during the life of this completely awakened this son of a banker Bhayadatta will be born as a bodhisatva called Guṇaratnaprabha, and he will do the work of keeping the religious collection of the tathāgata.  At the time when the tathāgata Ratnaprabha reaches the final extinction he will pronounce the following prophecy for that bodhisatva Guṇaprabha: This bodhisatva Guṇaprabha will reach the complete awakening after me, and will be tathāgata, an arhat, a fully awakened one called Ratnārcis. The display of his buddha-field will be about like mine.  As soon as the prophecy had been spoken for the two of them, for the courtesan Suvarṇottamaprabhāśrī and for the son of a banker Bhayadatta, at that opportunity this world system of three thousandfold worlds was shaken in its six forms of existence, and the worlds were radiated by a grand lustre. And as that prophecy was set forth, a hundred thousand beings produced the thought that they would reach the incomparable complete awakening. 
de nas bcom ldan ’das la 2393 tshe daṅ ldan pa kun dga’ bos ’di skad ces gsol to || bcom ldan ’das chos kyi rnam graṅs ’di’i miṅ ci lags |2394 ’di ji ltar gzuṅ2395 bar bgyi |  bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo (S42b) de’i phyir khyod kyis chos kyi rnam graṅs ’di bkod pa chen po’i sgo’i le’u źes bya bar zuṅ śig2396 | ’jam dpal (N369a) rnam par rol pa źes bya bar yaṅ zuṅ śig2397 | smad ’tshoṅ ma’i bu mo gser mchog ’od dpal btul2398 (Q273b) ba źes bya bar yaṅ zuṅ śig2399 | 1   bcom ldan ’das kyis de skad ces bka’ stsal nas |2400 tshe daṅ ldan pa kun dga’ bo daṅ | smad ’tshoṅ ma’i bu mo gser mchog ’od dpal daṅ | tshoṅ dpon gyi bu ’jigs byin daṅ | ’jam dpal gźon nur gyur pa daṅ | byaṅ chub sems dpa’ sems dpa’ chen po de dag daṅ | thams cad daṅ ldan pa’i ’khor de daṅ | lha daṅ |2401 mi daṅ | lha ma yin daṅ 2402 dri zar bcas pa’i ’jig rten yi2403 raṅs te | bcom ldan ’das kyis gsuṅs pa2404 la mṅon par bstod do || 
賢者阿難前白佛言。唯然大聖。斯經(16)典者名爲何等云何奉持。  世尊告曰。名爲大(17)淨法門品文殊師利勸助戲變。又名上金光(18)首本之化。應當奉持之宣示一切。  佛説如是。(19)賢者阿難。年少男子及與女人。文殊師利童(20)眞諸天龍神阿須倫。聞經莫不歡喜(21) 
爾時長老阿難白佛言。世尊。當何名此經。  佛(4)言。此經名大莊嚴法門。如是受持。亦名文殊(5)師利神通奮迅力經。亦名勝金色光明徳女(6)教化經。  説此經已。長老阿難。勝金色女。及(7)長者子。文殊師利。天人阿修羅等。一切大衆(8)歡喜奉行(9) 
Then the Venerable Ānanda addressed himself to the Lord: Lord, what is the name of this expostion of religion? How should it be adopted?  The Lord said: Ānanda, this is why you should adopt this exposition of religion as “The chapter on the gate into the great display” (mahāvyūhamukhaparivarta), you should adopt it as “The miraculous play of Mañjuśrī” (mañjuśrīvikrīḍita), you should adopt it as “The education of the daugther of a courtesan Suvarṇottamaprabhāśrī” (suvarṇottamaprabhāśrīgaṇikāduhitāvinaya).  As the Lord had uttered these words, the venerable Ānanda, the courtesan Suvarṇottamaprabhāśrī, the son of a banker Bhayadatta, the princely Mañjuśrī, those great beings the bodhisatvas and all their retinue, and the world with gods, men giants celestial musicians were overjoyed and they praised what the Lord had spoken. 
’phags pa ’jam dpal rnam par rol pa źes bya ba theg pa chen po’i mdo rdzogs so2405 ||
|| rgya gar gyi mkhan po su ren dra2406 bo dhi2407 daṅ | źu chen gyi lotstsha2408 ba pan de2409 ye śes sdes źus te gtan la phab pa ||2410  
佛説大淨法門經 
大莊嚴法門經卷下(10) 
 
1. As in Dha and Na, tib. has brgya stoṅ = śataiś. 
2. 分別, kalpanā etc.? 
3. This paragraph is found only in Dha. 
4. suvarṇavarṇottamaprabhāśrī gaṇikāduhitā, as we have reconstructed. The name has unfortunately not been identified. Its obvious connection with the hero of Suv, would establish suvarṇa as equivalent of gser; mchog may be vara, parama, uttama, or the like, mchog is found e.g. in the title of the Suvarṇaprabhāsottamarājasūtra, Tib. gser ’od dam pa mchog tu rnam par rgyal ba’i mdo sde’i rgyal po – supporting uttama, but the word suvarṇottara is found in the Bhikṣuṇīvinaya p. 208,9. prabhāsaśrī is found in Dbh p. 21,4 as vimalaprabhāsaśrītejorājagarbha, and in Sdhmp p. 404,11 et passim we find candrasūryavimalaprabhāsaśrī. Cf. also the Buddha-name in Suvarṇaprabhāsottamarājasūtra p. 113,14: ratnakusumaguṇasāgaravaiḍūryakanakagirisuvarṇakāñcanaprabhāsaśrī. But -avabhāsaśrī is also possible, cf. Ratnaketuparivarta: jyotiḥsomyagandhāvabhāsaśrī, and Edg. s.v. suvarṇāvabhāsa etc., but Gaṇḍavyūha p. 38 has prabhāśrī; and Upāliparipṛcchā p. 170 no. 52 suvarṇaprabha = gser ’od. Thus the choices are many. Dharmarakṣa’s translation of Mañj has 上金光首, Narendrayaśas’ 勝金色光明徳, which bring nothing new for the reconstruction. Because of the number of syllables – eight – in the whole name, the possible prabhāśrī is chosen for prabhāsaśrī, though, as showed above, the examples of the last mentioned are more numerous than the first variant. 
5. The word gaṇikāduhitṛ is also not identified anywhere, but has been constructed on the basis of Vin iii p. 135-36, which has purāṇagaṇakiyā dhītā and gaṇakī dhītā. It has been reconstructed as one word in analogy with kuladuhitṛ, kulaputra, śreṣṭhiputra etc. Dharmarakṣa p. 817a7 逸女人 and Narendrayaśas p. 825b1 婬女 say nothing of daughter, however, supporting a reconstruction like gaṇikākumārī, veśyadārikā or the like. Suv has strī veśyā, for sma ’tshoṅ ma e.g. p. 187-8, p. 1,10 and p. 18,7-8: tena khalu samayena rājagṛhe nagare kāśisundarī nāma strī veśyā prativasati. But Vkn has gaṇikā for smad ’tshoṅ and no bu mo which decides our choice gaṇikāduhitā for smad ’tshoṅ ma’i bu mo. 
6. Cf. Suv for this expression, also ibid. passim on golden garments, s.v. vastra. 
7. Cf. Suv §12 and §28 
8. The piece is found in Śikṣ p. 149,5-6 in the form: āryamañjuśrīvikrīḍitasūtre ’py āha | pratighaḥ pratigha iti kalpaśatopacitaṃ kuśalamūlaṃ pratihanti tenocyate pratigha iti || and in Bcap, p. 168,1-3, which has: āryamañjuśrīvikrīḍitasūtre cāha | pratighaḥ pratigha iti mañjuśrīḥ kalpaśatopacitaṃ kuśalamūlaṃ pratihanti | tenocyate pratigha iti | Madhyamakāvatāra p. 51,17-19 has: de skad du yaṅ | ’jam dpal khoṅ khro ba khoṅ khro ba źes bya ba ni | bskal pa brgyar bsags pa’i dge ba ñe bar ’joms par byed pa de’i phyir khoṅ khro ba źes gsuṅs so | and Sūtrasamuccaya p. 36,14-18: | ’phags pa ’jam dpal rnam par rol pa’i mdo las kyaṅ | khoṅ khro ba khoṅ khro ba źes bya ba ni | ’jam dpal gaṅ dge ba’i rtsa ba bskal pa brgyar bsags pa ’joms par byed pa ste|de bas na khoṅ khro ba źes gsuṅs so | 
9. Bhāvanākrama III, p. 17-18: tathā coktaṃ mañjuśrīvikurvitasūtre | kathaṃ, dārike, bodhisattvo vjitasaṃgrāmo bhavati? | āha | yo, mañjuśrī, vicīya vicīya sarvadharmān nopalabhata iti | This work as edited by G. Tucci, and then probably the MS, gives the title wrongly as Mañjuśrīvikurvitasūtra, which is another sūtra unrelated to the Mañjuśrīvikrīḍita. 
Permanent link
Go to Wiki Documentation
Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
Login