Bibliotheca Polyglotta

rdo rje’i blo gros rnam graṅs ’dis kyaṅ ’di ltar chos kyi rnam graṅs ’di ji ltar byaṅ chub sems dpa’ sems dpa’ chen po rnams la thams cad mkhyen pa’i ye śes bsgrub par ’gyur ba’i gces spras byed par rig par bya’o || rdo rje’i blo gros sṅon byuṅ ba ’das pa’i dus na | bskal pa graṅs med pa śin tu rgyas pa | tshad med pa | bsam gyis mi khyab pa | mtshuṅs pa med pa | brjod du med pa | de’i pha rol bas kyaṅ ches pha rol du gyur pa de’i tshe de’i dus na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rig pa daṅ źabs su ldan pa | bde bar gśegs pa | ’jig rten mkhyen pa | skyes bu ’dul ba’i kha lo sgyur ba | bla na med pa | lha daṅ mi rnams kyi ston pa | saṅs rgyas bcom ldan ’das rtag tu ’od zer gtoṅ źes bya ba ’jig rten du byuṅ ṅo ||

rdorje’i blo gros gźuṅ ’di chud par bya’o : chos kyi gźuṅ ’di byaṅchub seṁs dpa’ rnaṁs la thaṁs cad mkhyen pa’i ye śes ’grub par maṅ du byed pa źes gźuṅ ’dis rig par bya’o : rdorje’i blogros sṅon ’das pa’i dus graṅs med pa’i bskal pa yaṅs pa tshad med pa bsam kyi mi khyab mñam pa med pa brjod du med pa de’i pharol kyi pharol de’i tshe de’i dus rtag tu ’od gzer gtoṅ ba źes bya ba : de bźin gśegs pa dgra bcoṁ pa yaṅ dag par rdzogs pa’i ’jig rten du ste : mkhyen pa daṅ rkaṅ par ldan pa : bder bar gśegs pa ’jig mkhyen pa bla na med pa skyes bu ’dul ba’i khalo sgyur ba : lha daṅ mi rnaṁs kyi mkhan po saṅs rgyas bcom ’das so ||

爾時世尊。復告金剛慧菩薩言。過去久遠無量無邊。不可思議阿僧祇劫。復過是數。爾時有佛。號常放光明王如來應供等正覺明行足善逝世間解無上士調御丈夫天人師佛世尊。

佛告金剛慧。以此得知如是法門。於諸菩薩摩訶薩成多利益。能引薩婆若智。金剛慧我念過去無量無數廣大不思議無量不可説劫　從此已後。當於是時有佛。名常放光明如來應正等覺明行圓滿善逝世間解調御士無上丈夫天人師佛婆伽梵。

[The appearance of *Sadāpramuktaraśmi]
“Vajramati, again, by way of this [following] kind [of exposition] (paryāya), [one] should know thus: namely, that this Dharma discourse is extremely beneficial (bahukara) for bodhisattva-mahāsattvas [because it] will lead to the realization of the knowledge of an omniscient one (sarvajñajñāna).
Vajramati, formerly, in the past, innumerable, vast, measureless, unimaginable, unparalleled and [quantitatively] inexpressible cosmic cycles [ago], [and] even more beyond the other side of that [time]—then, at that time—there appeared in the world the tathāgata, the honorable one and perfectly awakened one, named *Sadāpramuktaraśmi, realized in wisdom and conduct, a sugata, a world-knowing one, a charioteer of human beings to be tamed, unsurpassable, a teacher of gods and men, a buddha, an exalted one.”

rdo rje’i blo gros ci’i phyir de bźin gśegs pa de rtag tu ’od zer gtoṅ źes bya źe na | rdo rje’i blo gros bcom ldan ’das de bźin gśegs pa rtag tu ’od zer gtoṅ de byaṅ chub sems dpar gyur pa na || ma’i mṅal du źugs ma thag tu de ma’i mṅal na ’dug bźin du lus las ’od byuṅ ste | śar phyogs su ’jig rten gyi khams ’bum phrag saṅs rgyas kyi źiṅ bcu’i rdul phra rab kyi rdul sñed dag snaṅ bas rtag tu khyab par gyur to || de bźin du lho daṅ | nub daṅ | byaṅ daṅ | śar lho daṅ | lho nub daṅ | nub byaṅ daṅ | byaṅ śar daṅ | ’og daṅ | steṅ gi phyogs daṅ | phyogs bcu’i ’jig rten gyi khams ’bum phrag saṅs rgyas kyi źiṅ bcu’i rdul phra rab kyi rdul sñed dag snaṅ bas rtag tu khyab par gyur te | byaṅ chub sems dpa’ de’i lus kyi ’od dga’ bar ’gyur ba | sdug pa | mchog tu dga’ ba byed pa | mgu bar ’gyur bas ’jig rten gyi khams ’bum phrag de sñed snaṅ bas rtag tu khyab par gyur to||

rdorje’i blogros ci’i phyir na : de bźin gśegs pa de rtag tu ’odzer gtoṅ źes byas rdorje’i blogros : bcom ldan ’das rtag tu ’od gtoṅ ba de byaṅchub seṁdpa’i tshe ma’i mṅal : du źugs śiṅ gnas pa de ma thag tu de’i de’i lus las ’od byuṅ nas | śar phyogsu saṅs rgyas kyi bcu’i rdul phra mo sñed kyis ’jigs rten kyi khaṁs stoṅ phrag brgyar byaṅchub seṁs dpa’ de’i lus kyi ’od kyi rtag tu snaṅ bas : khyab par gyur to : de ltar lho phyogs daṅ : nub kyi phyogs ’tshams daṅ : nub daṅ : byaṅ gi phyogs ’tshams daṅ : byaṅ daṅ : śar kyi ’tshams daṅ : ’og daṅ : stiṅ gis phyogs saṅs rgyas kyi źiṅ ++ rdul phramo sñed kyi ’jig rten kyi khaṁs brgya stoṅ : rtag tu ++ bas khyab par gyur to : yaṅ ’jig rten kyi khaṁs brgya phrag stoṅ po de sñed kyi byaṅchub sems dpa’ de’i lus kyi rtag tu snaṅ ba khyab par gyur pa ni mdzes pa sdug pa dga’ bar byas pas so :

金剛慧。何故名曰常放光明王。彼佛本行菩薩道時。降神母胎常放光明徹照十方千佛世界微塵等刹。

金剛慧以何因縁彼佛世尊。名常放光明金剛慧彼佛世尊常放光明。如來應正等覺爲菩薩時在母胎中。以身光明透徹干外。普照東方十佛刹土微塵等百千世界。如是照已。乃至南西北方四維上下。各十佛刹微塵等百千世界普皆照曜。金剛慧彼諸世界。由於菩薩在母胎中身光普照。而是光明令人適悦發生歡喜。

[The light from the bodhisattva fills the world systems]“Vajramati, why is that tathāgata called *Sadāpramuktaraśmi? Vajramati, immediately after the exalted one, the tathāgata *Sadāpramuktaraśmi, then a bodhisattva, had entered the womb of [his] mother, light was emitted from [his] body, while [he was still] within the womb of his mother, [so that] in the east hundreds of thousands of world systems, as many as the atomic-sized dust of ten buddha-fields, came to be constantly filled with brightness. In the same way, in the [other nine of the] ten directions, [namely] the south, the west, the north, the southeast, southwest, northwest and northeast, along with the nadir and the zenith, hundreds of thousands of world systems, as many as the atomic-sized dust of ten buddha-fields, came to be constantly filled with brightness. And owing to the pleasant and beautiful light from the body of that bodhisattva, [which] caused [sentient beings] to rejoice [and] led [them] to delight, as many as hundreds of thousands of world systems constantly came to be filled with brightness.”

rdo rje’i blo gros byaṅ chub sems dpa’ ma’i mṅal na gnas pa de’i ’od kyis ’jig rten gyi khams ’bum de dag tu sems can gaṅ dag la reg par gyur pa de dag thams cad gzi brjid daṅ ldan pa daṅ | kha dog daṅ ldan pa daṅ | dran pa daṅ ldan pa daṅ | blo gros daṅ ldan pa daṅ | rtogs pa daṅ ldan pa daṅ | spobs pa daṅ ldan par gyur to || ’jig rten gyi khams ’bum de dag na sems can gaṅ dag sems can dmyal ba daṅ | dud ’gro’i skye gnas daṅ | gśin rje’i ’jig rten daṅ | lha ma yin rnams kyi naṅ du skyes par gyur pa de dag thams cad byaṅ chub sems dpa’ de’i ’od kyis reg pa tsam gyis raṅ gi ’gro ba dag nas śi ’phos te | lha daṅ mi rnams kyi naṅ du skyes so || de dag reg pa tsam gyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub las phyir mi ldog par gyur to || yaṅ phyir mi ldog pa gaṅ dag la ’od des reg pa de dag reg ma thag tu de dag thams cad mi skye ba’i chos la bzod pa thob par gyur to || yon tan lṅa brgya pa’i le’u źes bya ba’i gzuṅs kyaṅ thob bo||

rdorje’i byaṅchub : seṁs dpa’ de’i ma’i mṅal du ’dug pa’i ’od kyis ’jig rten kyi khams brgya phrag stoṅ pa : de dag gi seṁs can la reg par gyur pas : de dag thaṁs cad mdaṅs daṅ ldan : khatog daṅ : dran pa daṅ ldan : blogros daṅ : rtag pa daṅ ldan : spobs pa daṅ ldan par gyur to : yaṅ ’jig rten kyi khaṁs brgya phrag stoṅ po de dag gi sems can dmyal ba daṅ : byol soṅ daṅ : gśin rje’i ’jig rten du skyes par gyur pa de dag thaṁs cad byaṅchub seṁs dpa’ de’i ’og mthoṅ ba tsam gyis bdaggi rgyud las ’chi ’phos te : lha daṅ mi skye’o : yaṅ rdorje’i blogros daṅ : lha daṅ mi las byaṅchub seṁs dpa’ de’i lus kyi ’od kyi rig pa tsam gyis de ma thag du bla na med pa yaṅ dag par rdzogs pai byaṅchub las phyir mi ldog par gyur to : yaṅ phyir mi ldog par la rig pa gaṅ ’od kyi reg par gyur pa de dag thaṁs cad kyaṅ mi skye ba’i chos la bzod pa rñed do : yon tan lṅa brgya daṅ +an pa’i gzugs rñed do ||

若有衆生見斯光者一切歡喜。煩惱悉滅色力具足念智成就得無礙辯。若地獄餓鬼畜生閻羅王阿修羅等見光明者。皆離惡道生天人中。若諸天人見光明者。於無上道得不退轉具五神通。若不退轉者皆得無生法忍五十功徳旋陀羅尼。

金剛慧由彼菩薩身光照故。微塵數百千世界。是中有情爲光照觸。獲大威徳色相具足。具念具慧具行具智具於辯才。是彼諸世界中一切有情。墮于地獄傍生閻魔羅界阿蘇羅趣者。由彼菩薩身光明照。光纔觸已。一切皆捨惡趣之身生於人天。是彼諸世界所有人天。由於菩薩身光照觸。皆於無上菩提。得不退轉獲五神通。是彼諸世界所有不退轉菩薩以彼菩薩身光照觸。光纔觸已悉皆成就無生法忍。各各獲得名五百功徳轉陀羅尼。

[The light improves sentient beings]
“Vajramati, all sentient beings in the hundreds of thousands of world systems who were touched by the light from that bodhisattva within the womb of [his] mother attained strength (ojas), beauty (varṇa), mindfulness (smṛti), comprehension (mati), understanding (gati) and readiness of speech (pratibhāna).
All sentient beings in the hundreds of thousands of world systems who had been born in hells, in animal existences, in the world of Yama and [as] demons (naraka-tiryag-yoni-yama-lokāsuropapatti) immediately [could] abandon (cyavate) their birth by virtue of being touched by the light from that bodhisattva, and were [re]born among gods and men.
Those [born as gods and men] by virtue of being touched [by the light], immediately became incapable of turning back from supreme and perfect awakening (avaivartikā anuttarāyāṃ samyaksaṃbodhau).
In addition, all those incapable of turning back who had been touched by the light immediately, when touched by the light, attained intellectual receptivity [to the truth that] dharmas [have] no origination (anutpattika-dharmakṣānti). [They] also obtained the efficacious formulas (dhāraṇī) called ‘Chapter of the Five Hundred Qualities.’”

byaṅ chub sems dpa’ ma’i mṅal na gnas pa de’i lus kyi ’od kyis | ’jig rten gyi khams ’bum gaṅ dag la reg par gyur pa de dag thams cad bai ðūrya las grub par yoṅs su gnas par gyur te | gser gyi skud pas mig maṅs ris su bres par gyur la | mig maṅs ris thams cad nas kyaṅ rin po che’i śiṅ ljon pa me tog daṅ | ’bras bu daṅ | dri daṅ | kha dog daṅ ldan pa rnams ’thon par gyur to || rin po che’i śiṅ de dag rluṅ gis bskyod ciṅ rluṅ gis bsgul na | ’di lta ste | saṅs rgyas kyi sgra daṅ | chos kyi sgra daṅ | dge ’dun gyi sgra daṅ | byaṅ chub sems dpa’i sgra daṅ | byaṅ chub sems dpa’i stobs daṅ | dbaṅ po daṅ | byaṅ chub kyi yan lag daṅ | rnam par thar pa daṅ | tiṅ ṅe ’dzin daṅ | sñoms par ’jug pa’i sgra sñan pa yid du ’oṅ ba ’di lta bu ’di dag byuṅ ṅo || rin po che’i śiṅ ljon pa’i sgra des kyaṅ ’jig rten gyi khams ’bum de dag thams cad na | sems can rnams dga’ ba daṅ | mchog tu dga’ ba thob nas gnas so || saṅs rgyas kyi źiṅ de dag thams cad na | yaṅ sems can dmyal ba daṅ | dud ’gro’i skye gnas daṅ | gśin rje’i ’jig rten daṅ | lha ma yin gyi ris rnams med par gyur to || byaṅ chub sems dpa’ ma’i mṅal na gnas pa de yaṅ sems can de dag thams cad la zla ba’i dkyil ’khor bźin du snaṅ bar gyur to || mṅal na gnas pa ñid la ñin lan gsum mtshan lan gsum du thal mo sbyar ba’i las byas so ||

gaṅ ’jig rten kyi khaṁs brgya phrag stoṅ du byaṅchub sems dpa’ de’i lus kyi ’od kyi reg par gyur pa de dag thaṁs cad kyi stoṅ beduryas g-yog par gyur to : gser kyi thig brgyad bres te : brgyad bres pa de dag las rin po che’i śiṅ metog daṅ ’bras bu dri khatog du ldan par skyeso : rin po che’i śiṅ de dag rluṅ gi spyod ciṅ dkris pa daṅ : ’di lta bu’i ’di ’dra ba’i yid du ’oṅ ba’i sgra byuṅ ba ni saṅs rgyas daṅ : chos daṅ : dge ’dun daṅ : byaṅchub seṁs dpa’ daṅ : byaṅchub kyi stobs daṅ : byaṅchub kyi yan lags daṅ : rnam par thar pa rnaṁs so : rin po che śiṅ de’i sgras ’jig rten kyi khaṁs brgya phrag stoṅ po de dag gis sems can dga’ ba daṅ : mgu ba brñed ciṅ : gnas so | saṅs rgyas kyi źiṅ de dag thaṁs cad na | sems can dmyal ba daṅ : byol soṅ daṅ : gśin rje’i ’jig rten daṅ : lha ma yin kyi lus med par gyur to : seṁs can de dag thaṁs cad la byaṅchub seṁs dpa’ mṅal na ’dug kyaṅ zla ba’i dkyil ’khor bźin du snaṅ bar gyur pa ’o : mun pa’i naṅ na tha mo sbyar ba’i las byed pa ni nub mod lan gsum ñin par lan gsum mo ||

金剛慧。彼光明所照國土。皆悉嚴淨如天琉璃。黄金爲繩以界八道。種種寶樹花果茂盛香氣芬馨。微風吹動出微妙音。演暢三寶菩薩功徳根力覺道禪定解脱。衆生聞者皆得法喜。信樂堅固永離惡道。金剛慧。彼十方刹一切衆生蒙光明故。晝夜六時合掌恭敬。

如是微塵百千世界。由彼菩薩身光明照成吠瑠璃。黄金爲繩以界八道。一切寶樹八行布列。花果莊嚴色香殊異。是諸寶樹香風搖撃。從其樹出和雅悦意微妙之聲。所謂佛聲法聲僧聲菩薩聲。菩提聲根力覺分解脱等持等至之聲。由寶樹聲。彼微塵數百千界中一切有情。悉皆獲得法喜禪悦。是諸世界中所有一切有情。遠離地獄傍生閻魔羅界阿蘇羅趣。是彼菩薩在母腹中。光明如月合掌而住。晝夜六時常放光明。乃至誕生。

[The light makes the world systems delightful]
“All those hundreds of thousands of world systems which had been touched by the light from the body of the bodhisattva within the womb of [his] mother came to be established as made of beryl, laid out in [the form of] a chessboard with golden threads, [with] jewel trees coming out of each square, [the trees] having blossoms, fruits, fragrances and colors.
When the jewel trees were shaken and moved by the wind, such pleasant [and] charming [sounds] came up as there are: the sound ‘Buddha,’ the sound ‘Dharma,’ the sound ‘religious community’ (saṃgha) [and] the sound ‘bodhisattva,’ along with the sounds ‘[five] powers (bala) of a bodhisattva,’ ‘[five spiritual] faculties’ (indriya), ‘[seven] branches of awakening’ (bodhyaṅga), ‘liberation’ (vimokṣa), ‘absorption’ (samādhi) and ‘attainment’ (samāpatti). Because of those sounds of the jewel trees, sentient beings in all of the hundreds of thousands of world systems became and remained satisfied and joyful. In all the buddha-fields the hells, animal existences, the world of Yama, and the world of the demons (asurakāya) disappeared.
The bodhisattva within the womb of [his] mother emitted light like the disk of the moon for all those sentient beings. Three times a day and three times a night [they] raised their joined palms [to pay homage] while [he] was still in the womb.”

rdo rje’i blo gros de ltar byaṅ chub sems dpa’ de btsas pa daṅ | mṅon par byuṅ ba daṅ | byaṅ chub mṅon par rdzogs par saṅs rgyas kyi bar du byaṅ chub sems dpa’ de’i lus las ’od rtag tu byuṅ bar gyur to || mṅon par rdzogs par saṅs rgyas nas kyaṅ bcom ldan ’das de’i lus las ’od rtag tu byuṅ bar gyur to || tshul de bźin du yoṅs su mya ṅan las ’da’ ba’i dus kyi bar du bcom ldan ’das de’i lus kyi ’od de rtag tu byuṅ bar gyur to || de bźin gśegs pa de yoṅs su mya ṅan las ’das te | riṅ bsrel mchod rten na gnas pa’i tshe yaṅ lus kyi ’od de rtag tu byuṅ bar gyur te | rdo rje’i blo gros de’i phyir bcom ldan ’das de rtag tu ’od zer gtoṅ źes bya bar | lha daṅ mi rnams kyis mtshan gsol to ||

rdorje’i blogros de bźin du byaṅchub seṁs dpa’ de sems bskyes pa daṅ : byuṅ ba daṅ : byaṅ chub tu mṅon par rdzogs par saṅs rgyas kyi bar du lus ’od rtag tu gtoṅ bar gyur to : mṅon par rdzogs par saṅs rgyas pa’i bcoṁ ldan ’das de lus la rtag tu ’od gtoṅ bar gyur to : mṅon par rdzogs par saṅs rgyas pa’i bcom ldan ’das de’i lus las rtag tu ’od gtoṅ bar gyur pa’i gźuṅ ’dis mya ṅan las yoṅsu ’das pa nas de bźin gśegs pa bcom ldan ’das kyis riṅ srel mchog rten kyi naṅ na : bcug pa’i bar du lus la rtag tu gtoṅ bar gyur to : rdorje’i blogros de’i phyir na : bcom ldan ’das rtag tu ’od gzer gtoṅ ba źes lha daṅ mis : miṅ du btagso :

金剛慧。彼菩薩處胎出生。乃至成佛無餘泥洹常放光明。般泥洹後舍利塔廟亦常放光。以是因縁諸天世人。號曰常放光明王。

金剛慧是彼菩薩。亦初生已便成正覺。彼佛世尊既成佛已。而於身中常放光明。乃至般涅槃時常放光明。彼佛世尊般涅槃後。所有舍利置於塔中常放光明。金剛慧以是因縁。彼時人天號彼世尊。名爲常放光明如來。

[Why the bodhisattva is named ‘*Sadāpramuktaraśmi’]
“Vajramati, when that bodhisattva had been born, had set out for ascetic life (abhiniṣkramaṇa), and [finally] completely awakened to buddhahood (bodhim abhisaṃbuddhaḥ), light continued to be emitted in such a way from the body of that bodhisattva. Even after [his] complete awakening, light continued to be emitted from the body of that exalted one. Even when the exalted one entered into parinirvāṇa, that light [from] his body continued to be emitted in the same way. [And] even after that tathāgata had entered parinirvāṇa and [his body] remained [as] relics (dhātu) in a stūpa, the light [from his] body [still] continued to be emitted. For this reason, Vajramati, that exalted one is named the ‘Always Light-Emitting One’ (*Sadāpramukta-raśmi) by gods and men.”

rdo rje’i blo gros yaṅ bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rtag tu ’od zer gtoṅ de daṅ po mṅon par rdzogs par saṅs rgyas pa’i bstan pa la | byaṅ chub sems dpa’ ’od gzer mtha’ yas śes bya ba g-yog stoṅ daṅ ldan pa źig byuṅ ste | rdo rje’i blo gros byaṅ chub sems dpa’ ’od zer mtha’ yas des | bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rtag tu ’od gzer gtoṅ de la | de bźin gśegs pa’i sñiṅ po’i chos kyi rnam graṅs ’di las brtsams te yoṅs su dris so ||

rdorje’i blogros yaṅ bcom ldan ’das rtag tu ’od gtoṅ ba : de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas de thog mar mṅon par ++s par saṅs rgyas des bstan pas : mtha’ med pa’i ’od gzer ces bya ba byaṅchub seṁs dpa’ daṅ : byaṅchub seṁs dpa’i ’khor ñi śu byuṅ ṅo || de nas rdorje’i blogros mtha’ med ’od gzer byaṅ chub seṁs dpa’ : bcoṁ ldan ’das rtag tu ’od zer gtoṅ de bźin gśegs pa dgra bcoṁ pa yaṅ dag par rdzogs pa’i saṅs rgyas

金剛慧。常放光明王如來應供等正覺初成佛時。於其法中有一菩薩名無邊光。與二十億菩薩以爲眷屬。無邊光菩薩摩訶薩於彼佛所。問如來藏經

復次金剛慧。彼佛世尊常放光明。如來住世之時。有一菩薩名無量光。與二十倶胝菩薩以爲眷屬。是時無量光菩薩。於彼常放光明如來應正等覺。已曾問此如來藏法門。

[The bodhisattva *Anantaraśmi questions the buddha *Sadāpramukta-raśmi]
“Vajramati, under the rule (śāsana) of that exalted one, the tathāgata, the honorable one and perfectly awakened one, *Sadāpramuktaraśmi—right after [he had become] completely awakened—there appeared a certain bodhisattva named *Anantaraśmi. [He was accompanied] by a retinue (parivāra) of a thousand [bodhisattvas]. And, Vajramati, that bodhisattva *Anantaraśmi questioned the exalted one, the tathāgata, the honorable one and perfectly awakened one, *Sadāpramuktaraśmi, with reference to this Dharma discourse [called] Tathāgatagarbha.”

de nas bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rtag tu ’od zer gtoṅ des | byaṅ chub sems dpa’ de dag rjes su gzuṅ ba daṅ | yoṅs su gzuṅ ba’i phyir stan gcig la ’dug bźin du | bskal pa chen po lṅa brgyar de bźin gśegs pa’i sñiṅ po’i chos kyi rnam graṅs ’di yaṅ dag par rab tu bśad de | des de bźin gśegs pa’i sñiṅ po’i chos kyi rnam graṅs ’di tshig rnam par śes par bya bas | chos bsgrub pa daṅ | ṅes pa’i tshig daṅ | dpe ’bum phrag du mas byaṅ chub sems dpa’ de dag la yaṅ dag par rab tu bśad pas phyogs bcu rnams su saṅs rgyas kyi źiṅ bcu’i rdul phra rab kyi rdul sñed kyi ’jig rten gyi khams su yaṅ tshegs chuṅ ṅus go bar gyur to ||

sten cig la gnas te : de bźin gśegs pa’i sñiṅ po’i chos kyi gźuṅ ’di bskal pa chen po lṅa brgya ’i bar du ’di bśado : byaṅchub seṁs dpa’ de dag la rjesu gzuṅ ba’i phyir : de bźin gśegs pa’i sñiṅ po’i chos kyis gźuṅ ’di byaṅchub sems dpa’ de dag rjesu gzuṅ ba’i phyir : de bźin gśegs pa’i sñiṅ po chos kyi gźuṅ byaṅchub sems dpa’ de dag la tshigs : daṅ : śes pa daṅ : brjod pa daṅ : rtsa ba daṅ : dpe brgya stoṅ du mas rab tu bśad do : phyogs bcu’i saṅs rgyas kyi źiṅ bcu’i rdul phra mo sñed kyi ’jig rten kyi khaṁs ñon moṅs pa śes par byas par gyur to :

佛爲演説。在於一坐經五十大劫。護念一切諸菩薩故。其音普告十佛世界微塵等百千佛刹。爲諸菩薩無數因縁百千譬喩。説如來藏大乘經典。

金剛慧是彼常放光明如來應正遍知。於五百劫不起于座。廣宣説此如來藏經。以種種句於法了別。無礙辯才百千譬喩。哀愍攝受彼菩薩故。是故廣演此如來藏甚深法要。於彼十方各十佛刹微塵數倶胝百千世界中。菩薩以小功力而皆警覺。

[*Sadāpramuktaraśmi teaches the TGS]
“In order to benefit (anugraha) the bodhisattvas and to win [them] over [to his side] (parigraha), the exalted one, the tathāgata, the honorable one and perfectly awakened one, *Sadāpramuktaraśmi thereupon perfectly explained this Dharma discourse [called] Tathāgatagarbha for five hundred great cosmic cycles, remaining in the same seat (ekāsane niṣaṇṇaḥ). And because he perfectly explained to the bodhisattvas this Dharma discourse [called] Tathāgatagarbha in intelligible (*vijñeya) words [and by employing] various means (*(abhi)nirhāra) [with regard to the] Dharma, explanations (nirukti) and hundreds of thousands of similes, [the bodhisattvas] in all world systems in the ten directions, as many as the atomic-sized dust of ten buddha-fields, understood [this Dharma] easily (alpakṛcchra).”

rdo rje’i blo gros de la byaṅ chub sems dpa’ gaṅ dag gis de bźin gśegs pa’i sñiṅ po’i chos kyi rnam graṅs ’di tha na de bźin gśegs pa’i sñiṅ po źes bya ba’i miṅ thos pa de dag thams cad mthar gyis dge ba’i rtsa ba yoṅs su smin nas | yon tan bkod pa de ’dra ba ñid du | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas te | byaṅ chub sems dpa’ sems dpa’ chen po bźi ni ma gtogs so || rdo rje’i blo gros de’i tshe de’i dus na | byaṅ chub sems dpa’ ’od zer mtha’ yas śes bya bar gyur pa de gźan źig yin pa sñam du khyod sems na | de de ltar mi blta ste | rdo rje’i blo gros khyod ñid de’i tshe de’i dus na | byaṅ chub sems dpa’ ’od zer mtha’ yas źes bya bar gyur to || bcom ldan ’das de’i bstan pa la gaṅ dag da duṅ yaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs ma rgyas pa’i byaṅ chub sems dpa’ bźi po de dag gaṅ źe na | ’di lta ste | byaṅ chub sems dpa’ ’jam dpal daṅ | mthu chen thob daṅ | spyan ras gzigs dbaṅ phyug daṅ | rdo rje’i blo gros khyod ñid de bźi pa’o || rdo rje’i blo gros de ltar de bźin gśegs pa’i sñiṅ po’i chos kyi rnam graṅs ’di thos pa tsam gyis byaṅ chub sems dpa’ sems dpa’ chen po rnams la | saṅs rgyas kyi ye śes sgrub pas don che ba yin no ||

rdorje’i blo gros daṅ : byaṅchub seṁs dpa’ gaṅ gis de bźin gśegs pa’i sñiṅ po ’i chos kyi gźuṅ : de bźin gśegs pa’i sñiṅ po ’di chuṅ ṅu miṅ tsam źig thos nas : de yaṅ dag par thaṁs cad mthar gyis dge ba’i rtsa ba rnams yoṅsu smin par byaste : ’di ’dra ba’i yon tan maṅ pos bla na med pa yaṅ dag par rdzogs pa’i byaṅchub tu mṅon par rdzogs par saṅs rgyas te : byaṅchub sems dpa’ seṁs dpa’ chen po bźi ma gtogso : de nas yaṅ rdorje’i blogros de’i tshe de’i dus na : mtha’ med pa’i ’od gzer ces bya ba’i byaṅchub sems dpa’ gźan du mi blta ’o : rdorje’i blogros de’i tshe de’i dus : mtha’ med pa’i ’od gzer ces bya ba : byaṅchub sems dpa’ gyur pa ni khyod do || rdorje’i blogros : bcoṁ ldan ’das kyi bstan pa las duṅ du bla na med pa yaṅ dag par rdzogs pa’i byaṅchub tu mṅon par rdzogs par saṅs rgyas pa’i byaṅchub seṁs dpa’ bźi gaṅ źe na : ’di lta ste : ’di lta ste : +++++ ’jam dpal : byaṅchub seṁs dpa’ daṅ : mthu chen po rñed pa daṅ : rnam par spyan ras gzigs daṅ : rdorje’i blogros khyod ñid daṅ : bźi’o : rdorje’i gros : de bźin gśegs pa’i sñiṅ po’i chos kyi gźuṅ ’di rdzu’phrul che’o : rdorje’i da ltar de bźin gśegs pa’i sñiṅ po’i chos kyi gźuṅ ’di don che’o : byaṅchub seṁs dpa’ seṁs dpa’ chen po rnaṁs kyi de ma thag du saṅs rgyas kyi yeśes ’gug pa ’jugo ||

諸菩薩等聞説此經受持讀誦如説修行。除四菩薩皆已成佛。金剛慧。汝莫異觀。彼無邊光菩薩豈異人乎。即我身是。彼四菩薩未成佛者。文殊師利。觀世音。大勢至。汝金剛慧是。金剛慧。如來藏經能大饒益。若有聞者皆成佛道。

金剛慧彼中菩薩。聞此如來藏經。乃至得聞此經名號。一切漸次善根成熟。已成熟已。各於異國而成正覺。除四菩薩摩訶薩不取菩提。金剛慧勿生異念。當彼之時無量光菩薩。豈異人乎即汝身是。何以故。汝金剛慧於彼。往昔爲菩薩時名無量光。金剛慧彼佛世時。其四菩薩不取菩提者。所謂曼殊室利菩薩得大勢菩薩。觀自在菩薩則汝金剛慧。是爲第四。金剛慧如是大利益如來藏法要。菩薩摩訶薩。由聞此故佛智成就。

[Four bodhisattvas do not attain awakening]
“Vajramati, in this [connection] the roots of virtue (kuśalamūla) [of] all the bodhisattvas who heard this Dharma discourse [called] Tathāgatagarbha, [or] even (antaśaḥ) only the title Tathāgatagarbha, successively (anupūrveṇa) came to maturity. Then, in such a way that the marvelous manifestation of the excellent qualities [of their buddha-fields] conformed to their [roots of virtue, these bodhisattvas] attained supreme and perfect awakening—apart from four bodhisattva-mahāsattvas.
Vajramati, if you think that then, at that time, the bodhisattva *Anantaraśmi was somebody other [than yourself, you] should not see it this way! Vajramati, you yourself were then, at that time, the bodhisattva *Anantaraśmi! Who are the four bodhisattvas who under the rule of that exalted one have not attained supreme and perfect awakening to buddhahood up until today? The four are the bodhisattvas Mañjuśrī, Mahāsthāmaprāpta, Avalokiteśvara and you yourself, Vajramati!
Vajramati, this Dharma discourse [called] Tathāgatagarbha is thus of great benefit, since listening [to it leads] immediately to the realization of buddha-knowledge (buddhajñāna) for bodhisattva-mahāsattvas.”

de nas de’i tshe bcom ldan ’das kyis tshigs su bcad pa ’di dag bka’ stsal to ||

de nas bcoṁ ldan ’das kyi de’i dus na : tshigsu bcad pa ’di gsuṅso ||

爾時世尊重説偈曰

爾時世尊説伽他曰

Then at that time the Exalted One uttered these verses:

[11.1] ’das pa’i dus ni bskal pa mtha’ yas na || bcom ldan ’od zer gtoṅ źes bya ba byuṅ ||
de’i lus las ’di ’dra’i ’od byuṅ bas || źiṅ rnams bye ba stoṅ dag snaṅ bar gyur || [11.2] rgyal ba daṅ po mṅon rdzogs saṅs rgyas rig || byaṅ chub sems dpa’ ’od zer mtha’ yas kyis ||
de tshe bde gśegs rgyal dbaṅ de la źus || mdo ’di rtag tu yaṅ dag rab tu bśad || [11.3] gaṅ gis rgyal de’i bstan la mdo sde ’di || ’dren pa las ni mṅon sum thos gyur pa ||
de kun myur du byaṅ chub dam pa thob || byaṅ chub sems dpa’ bźi ni ma gtogs te || [11.4] mthu chen thob daṅ spyan ras gzigs dbaṅ phyug || byaṅ chub sems dpa’ ’jam dpal gsum pa ste ||
rdo rje’i blo gros khyod ñid bźi pa yin || de tshe de dag gis ni mdo ’di thos || [11.5] byaṅ chub sems dpa’ ’od zer mtha’ yas pa || de tshe gaṅ gis rgyal la źus byuṅ ste ||
de’i dbaṅ byas bde gśegs sras po ni || de tshe rdo rje’i blo gros khyod ñid yin || [11.6] ṅa yaṅ sṅon ni spyad pa spyod pa’i tshe || bde bar gśegs pa seṅge’i rgyal mtshan las ||
mdo sde ’di yi miṅ ni thos par gyur || gus par byas te thos nas thal mo sbyar || [11.7] ṅa ni legs par byas pa’i las de yis || byaṅ chub dam pa myur du thob par gyur ||
de bas byaṅ chub sems dpa’ mkhas rnams kyis || rtag tu mdo mchog ’di ni gzuṅ bar bya ||

[11.1] ’od gzer gtoṅ bar gyur pa || bcom ldan ’das : ’das pa’i dus na bskal pa mtha’ med pa ||
lus la ’od ni de ’dra rab tu btaṅ || des ni bya ba stoṅ yaṅ snaṅ bar byas || [11.2] thog mar mṅon rdzogs saṅs rgyas rgyal bas chud || mtha’ med ’od zer byaṅ chub sems dpa’ de :
bder gśegs rgyal dbaṅ de la su ’dra ba || rtag tu mdo sde ’di yaṅ rab tu bśad || [11.3] gaṅ gis rgyal bas bstan pa ’di thos pa || mdo sde ’di yaṅ dran pa’i mṅon du ba ||
de dag kun gyis byaṅchub mchog myur thob || byaṅchub seṁs dpa’ ’di bźi ma gtogs te ||
[11.4] mthu chen rñed daṅ rnam par spyan ras gzigs || gsuṁ po ’jam dpal byaṅchubseṁs dpa’ daṅ ||
bźi po de ltar rdorje’i blogros khyod || gaṅ gi de dus mdo sde de thos pa : [11.5] mtha’ med ’od gzer byaṅchub seṁs dpa’i sa : gaṅ gis rgyal ba dris par gyur pa ste :
de tshe bder sras de dbaṅ po ni || de tshe rdorje blo gros khyod yin no : [11.6] bdagis sṅon kyaṅ spyad pa spyod pa na || mdo sde ’di’i miṅ yaṅ thos pa ni :
bder bar gśegs pa sege rgyal mtshan las : thal mo sbyar nas stistaṅ byas te : [11.7] bdag kyaṅ legs pa’i las rnaṁs byas pa na || byaṅ chub kyaṅ ni myur du thos par gyur ||
de bas mkhas pa byaṅ chub seṁs dpa’ yis || rtag tu mdo sde mchog ’di ’chaṅ bar bya :

過去無數劫佛號光明王
常放大光明普照無量土無邊光菩薩於佛初成道
而啓問此經佛即爲演説其有遇最勝而聞此經者
皆已得成佛唯除四菩薩文殊觀世音大勢金剛慧
此四菩薩等皆曾聞此法金剛慧爲彼第一神通子
時號無邊光已曾聞此經我本求道時師子幢佛所
亦曾受斯經如聞説修行我因此善根疾得成佛道
是故諸菩薩應持説此經

昔常放光明世尊過去之世無量劫
以身常放大光明照曜倶胝百千界初成無上正覺已彼時無量光菩薩
問彼世尊此法王如是經典彼時説常彼佛時聞此經從於彼佛而聞已
悉皆獲得勝菩提唯除於此四菩薩得大勢及觀自在曼殊室利爲第三
第四即汝金剛慧當於是時聞此經昔時無量光菩薩即是於汝金剛慧
當於彼時爲佛子我曾於先行勝行聞此妙經之名號
從師子憧如來所恭敬合掌聞此經我昔由此善根業速得最勝菩提位
是故智者持此經

[11.1] “In the past, endless cosmic cycles ago, the exalted one *[Sadā]pramuktaraśmi appeared. From such light being emitted from his body, myriads of [buddha-]fields came to be illuminated.” [11.2] “At that time, right after [that] victorious one had attained complete awakening, the bodhisattva *Anantaraśmi asked that sugata, victorious one and master [for this discourse, and the latter then] perfectly [and] without pause explained this sūtra.” [11.3] “All those who happened to hear this sūtra personally from the leader, under the rule (śāsana) of that [same] victorious one, quickly attained noble awakening—apart from four bodhisattvas:
[11.4] “Mahāsthāmaprāpta, Avalokiteśvara [and], third, the bodhisattva Mañjuśrī. And you yourself, Vajramati, are the fourth! At that time they [all] heard this sūtra.” [11.5] “The bodhisattva *Anantaraśmi, who at that time had questioned the victorious one [about the Tathāgatagarbhasūtra and who] had been tamed by that [same victorious one]—[this] son of a sugata, Vajramati, was at that time yourself!” [11.6] “I, too, when [I] formerly practiced the path [of a bodhisattva], happened to hear the title of this sūtra from the sugata Siṃhadhvaja. [And] having heard [it] with appreciation [I] raised my joined palms.” [11.7] “By those well-done deeds I quickly attained noble awakening. Therefore wise bodhisattvas should always learn this excellent sūtra!”

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