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Mañjuśrīvikrīḍitasūtra

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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Mañjuśrīvikrīḍitasūtra
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’jam dpal gyis smras pa | sriṅ mo ’di lta ste |1 mgo’i skra ’dreg pa 2 de ni |3 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 gcad4 pa’i phyir brtson pa de ni |5 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin pa’i6 phyir ro |1|  bu mo gaṅ gos7 ṅur smrig ’chaṅ ba de ni |8 byaṅ chub sems dpa’i rab tu ’byuṅ ba ma yin gyi | bu mo gaṅ bdag ñid kyaṅ bslab pa daṅ |9 tshul khrims yaṅ dag par blaṅs la10 | 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 |11 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin no |2|  bu mo gaṅ bdag ñid dben par gnas pa de ni |12 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 ni13 |14 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin no15 |3|  kha dog daṅ |16 gzugs kyi rtags daṅ |17 spyod lam gyi dbyibs18 ni |19 byaṅ chub sems dpa’i rab tu ’byuṅ ba ma (D233a) yin gyi | sems can gźan daṅ |20 gaṅ zag gźan dag la byams pa daṅ |21 sñiṅ rje’i22 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 |23 byaṅ chub sems dpa’i rab tu ’byuṅ ba ma yin gyi | sems can gźan gyi24 dge ba’i rtsa ba bskyed pa ni |25 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 |26 byaṅ chub sems dpa’i rab tu ’byuṅ ba ma yin gyi | sems can gźan yoṅs su mya ṅan las ’da’27 ba’i lhag pa’i bsam pa la28 gus pa ni |29 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin no |6|  bdag gi ñon moṅs pa 30 źi bar byed pa ni |31 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 |32 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin (N356a) no |7|  bdag gi sems (S30b) rjes su sruṅ ba ni |33 (L31a) byaṅ (L265a) chub sems dpa’i rab (Q264b) tu ’byuṅ ba ma yin gyi34 | sems can thams cad kyi sems rjes su sruṅ ba ni |35 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin no |8|36   bdag thar par bya ba la brtson pa ni |37 byaṅ chub sems dpa’i rab tu ’byuṅ ba ma yin gyi | sems can thams cad thar par bya ba la brtson pa ni |38 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin no |9|  bu mo 39 ’khor bas skyo ba ni |40 byaṅ chub sems dpa’i rab tu ’byuṅ ba ma yin gyi | sems can thams cad ’khor ba las grol41 bar bya ba la dga’ ba ni |42 byaṅ chub sems dpa’i rab tu ’byuṅ ba yin no |10|  bu mo 43 mya ṅan las ’da’ ba la44 dga’ ba ni |45 byaṅ chub sems dpa’i rab tu ’byuṅ ba ma46 yin gyi | saṅs rgyas kyi chos thams cad yoṅs su rdzogs par byed pa ni |47 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 de48 ni |49 sems can gźan dag la sñiṅ rje che ba źes bya ba’i tshig bla dags50 so |1|  bu mo rab tu ’byuṅ ba źes bya ba de ni |51 gźan gyi ’khrul pa la skyon du mi lta52 ba źes bya ba’i tshig bla dags53 so |2|  bu mo rab tu ’byuṅ ba źes bya ba de ni |54 gźan gyi rñed pa la55 phrag56 dog med57 pa źes bya ba’i tshig bla dags58 so |3|  bu mo rab tu ’byuṅ ba źes bya ba de59 ni |60 bdag daṅ (D233b) gźan la gduṅ ba med pa źes bya ba’i tshig bla dags61 (N356b) so |4|  bu mo rab tu ’byuṅ ba źes bya ba de ni |62 gźan la mi smod pa źes bya ba’i tshig bla dags63 so |5|64   bu mo rab tu ’byuṅ ba źes bya ba de ni |65 (S31a) gźan la66 sten67 pa źes bya ba’i tshig (L31b) bla dags68 so |6|  bu mo rab tu ’byuṅ ba źes bya ba de ni |69 gźan gyi ltuṅ ba mi gleṅ ba źes bya ba’i tshig bla dags70 (T28b) so |7|  bu mo rab tu ’byuṅ ba źes bya ba de ni |71 ñes pa thams cad las ’byin pa źes bya ba’i tshig bla dags72 so |8| 
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 |73 gźan la rag74 las pa yin te | byaṅ chub sems dpa’75 gźan la76 rag ma77 las par bya’o78 || [(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 ni79 |80 tshul khrims la rag las pa yin te | tshul khrims ’chal pa la ni rab tu ’byuṅ ba ci yaṅ81 med do ||82   bu mo rab tu ’byuṅ ba ni |83 tiṅ ṅe ’dzin la rag las pa yin te84 | brjed ṅas85 pa la ni rab tu ’byuṅ ba ci yaṅ86 med do ||  bu mo rab tu ’byuṅ ba ni |87 śes rab la rag las pa yin te | śes rab ’chal pa la ni rab tu88 ’byuṅ ba ci yaṅ89 med do ||  bu mo rab tu ’byuṅ ba ni rnam par grol ba la rag las pa yin te |90 sems rnam par ma91 grol ba la ni rab tu ’byuṅ ba ci yaṅ92 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 yaṅ93 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 |94 gźan la rag las pa med pa ste |  raṅ gi kun śes pa’i ye śes kyis 95 ’di96 gaṅ ci śes pa de |97 bdag gis kyaṅ śes la | ’di gaṅ ci smra ba de |98 bdag kyaṅ smra’o źes gźan dag gi ṅor mi lta99 bas na |100 gźan la rag las pa med pa yin no || 
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 |101 (T29a) rab tu ’byuṅ ba’i le’u’i102 chos kyi rnam graṅs ’di bśad pa na | legs par bśad103 pa’i phyir |104 byaṅ chub sems (D234a) dpa’ lṅa brgyas |105 raṅ raṅ gi gos daṅ rgyan thams cad lus las106 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 kyi107 rab tu ’byuṅ ba legs par bśad de | bdag cag rnams kyis kyaṅ rab tu ’byuṅ ba ’di bsgrub par bgyi’o || 
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). 
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