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

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..
Sarvadharmāpravṛttinirdeśa
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse Option§1
Click to Expand/Collapse Option§2
Click to Expand/Collapse Option§3
Click to Expand/Collapse Option§4
Click to Expand/Collapse Option§5
Click to Expand/Collapse Option§6
Click to Expand/Collapse Option§7
Click to Expand/Collapse Option§8
Click to Expand/Collapse Option§9
Click to Expand/Collapse Option§10
Click to Expand/Collapse Option§11
Click to Expand/Collapse Option§12
Click to Expand/Collapse Option§13
Click to Expand/Collapse OptionColophon
Back to library
Sarvadharmāpravṛttinirdeśa 
rgya gar skad du | ārya sarba dharmā pra britti nir de śa nā ma ma hā yā na sū tra |
bod skad du | ’phags pa chos thams cad ’byuṅ ba med par bstan pa źes bya ba theg pa chen po’i mdo |
bam po daṅ po |
saṅs rgyas daṅ byaṅ chub sems dpa’ thams cad la phyag (267a2) ’tshal lo || 
(750a4)諸法無行經卷上
(5)姚秦龜茲三藏鳩摩羅什譯 
(761b27)佛説諸法本無經卷上
(28)隋天竺三藏闍那崛多譯(29) 
The Teaching on the fact that All Moments of Existence are Beyond Activity. 
(evaṃ mayā śrutam ekasamaye bhagavān rāja)gṛhe viharati sma gṛdhrakūṭe parvvate mahatā bhikṣusaṃghena sārdhaṃ paṃcabhiḥ bhikṣuśataiḥ dvānavatibhiś ca bodhisatvasahasraiḥ  syād yathīdaṃ viyūhaprati(2maṇḍitaś ca nāma bodhisatvaḥ siṃhavikrāṃtagāmī ca nāma bodhisatvaḥ anāvaraṇa)raśminirdhautaprabhātejarāśīś ca nāma bodhisatvaḥ giriśikharamerusvararājaś ca nāmabodhisatvaḥ priyaprahasitavimalaprabhaś ca nāma bodhi(3satvaḥ  sūryacandrābhibhūtārcīś ca nāmabodhisatvaḥ paramavimala)paṭṭadhāriś ca nāma bodhisatvaḥ niścaritatejapadumapraphullitagātraś ca nāma bodhisatvo mahāsatvaḥ brahmasvaranirghoṣasvaraś ca nā(4ma bodhisatvo mahāsatvaḥ siṃharājagativikrīḍitamatiś ca nāma bodhisatvo mahāsatvaḥ  kanakārciśuddhavimalatejaś ca nāmabodhisatvo mahāsatvaḥ mṛdutalunasparśagātraś ca nāma bodhisatvo mahāsatvaḥ (1v ... ca nāma bodhisatvo mahāsatvaḥ daśaraśmi)mārabalapramardiś ca nāma bodhisatvo mahāsatvaḥ śāntīndriyeryāpathapraśāntagāmī ca nāma bodhisatvo mahāsatvaḥ dharaṇīndharābhyu(2dgatarāja ca nāma bodhisatvaḥ ... ca nā)ma bodhisatvo mahāsatvaḥ  sarvadharmeśvaravaśavikrāṃtagāmiś ca bodhisatvo mahāsatvaḥ śrītejavimalagātraś ca nāma bodhisatvo (3mahāsatvaḥ maṃjuśrīḥ kumārabhūtaś ca nāma bodhisatvo mahāsatvaḥ | evaṃpramukhair dvānavatibhi)r bodhisatvasahasraiḥ sārdham |  atha siṃhavikrāṃtagāmī bodhisatvo mahāsatvaḥ idam evaṃrūpaṃ bodhisatvasaṃnipātaṃ viditvā saṃnipati(4tam utthāyāsanād ekāṃsam uttarāsaṅ gaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃ tenāṃjaliṃ praṇāmya bhagavaṃtaṃ gāthābhir gītena praśnaṃparipṛcchate sma | || 
’di skad bdag gis thos pa dus gcig na | bcom ldan ’das rgyal po’i khab kyi bya rgod ’phuṅs pa’i ri la | dge sloṅ lṅa brgya tsam gyi dge sloṅ gi dge ’dun chen po daṅ thabs gcig tu bźugs te | byaṅ chub sems dpa’ stoṅ phrag bcu gñis ’dus pa yaṅ  ’di lta ste | byaṅ chub sems dpa’ sems dpa’ chen po bkod pa rab tu brgyan pa daṅ | byaṅ chub sems dpa’ sems dpa’ chen po seṅ ge’i rtsal gyis ’gro daṅ | byaṅ chub sems dpa’ sems dpa’ chen po ’od zer thogs pa med par śin tu sbyaṅs pa’i ’od kyi gzi brjid ’bar ba daṅ | byaṅ chub sems dpa’ sems dpa’ chen po ri rab zom la rnam par spyod pa’i rgyal po daṅ | byaṅ chub sems dpa’ sems dpa’ chen po dga’ bas rab tu ’dzum pa’i ’od dri ma med pa daṅ |  byaṅ chub sems dpa’ sems dpa’ chen po ñi ma’i ’od zil gyis gnon pa’i ’od ’phro daṅ | byaṅ chub sems dpa’ sems dpa’ chen po go ’phaṅ dam pa dri ma med pa thob pa daṅ | byaṅ chub sems dpa’ sems dpa’ chen po gzi brjid ’gro ba la ’phro ba’i pad ma rab tu rgyas pa’i lus daṅ | byaṅ chub sems dpa’ sems dpa’ chen po tshaṅs pa’i sgra dbyaṅs kyi skad sgrogs pa daṅ | byaṅ chub sems dpa’ sems dpa’ chen po seṅ ge’i rgyal po ’gro ba rnam par rol pa’i blo ’gros daṅ |  byaṅ chub sems dpa’ sems dpa’ chen po gser mdog gzi brjid dri ma med pa rnam par dag pa daṅ | byaṅ chub sems dpa’ sems dpa’ chen po reg na ’jam źiṅ gźon pa’i lus daṅ | byaṅ chub sems dpa’ sems dpa’ chen po gser gyi rgyan ltar mtshan rab tu rgyas pa’i lus daṅ | byaṅ chub sems dpa’ sems dpa’ chen po ’od zer bcus bdud rab tu ’dul ba daṅ | byaṅ chub sems dpa’ sems dpa’ chen po spyod lam źi bas ñe bar źi bar ’gro ba daṅ | byaṅ chub sems dpa’ sems dpa’ chen po gzugs ’dzin mṅon par ’phags pa’i rgyal po daṅ | byaṅ chub sems dpa’ sems dpa’ chen po lha’i sgra dbyaṅs skad sgrogs daṅ |  byaṅ chub sems dpa’ sems dpa’ chen po chos thams cad la dbaṅ phyug gi dbaṅ gi rtsal gyis spyod pa daṅ | byaṅ chub sems dpa’ sems dpa’ chen po gzi brjid dri ma med pa’i lus daṅ | byaṅ chub sems dpa’ sems dpa’ chen po ’jam dpal gźon nur gyur pa daṅ | de dag la sogs pa byaṅ chub sems dpa’ stoṅ phrag dgu bcu rtsa gñis daṅ yaṅ thabs cig go ||  de nas byaṅ chub sems dpa’ sems dpa’ chen po seṅ ge’i rtsal gyis ’gro bas | byaṅ chub sems dpa’i tshogs de lta bu de mthoṅ nas | stan las laṅs te bla gos phrag pa gcig la gzar nas | pus mo g-yas pa’i lha ṅa sa la btsugs te | bcom ldan ’das gaṅ na ba de logs su thal mo sbyar ba btud nas | tshigs su bcad de źu ba źus pa | 
(6)如是我聞。一時佛在王舍城耆闍崛山中。共(7)大比丘僧五百人倶。菩薩九萬二千人。  其名(8)曰衆徳莊嚴菩薩摩訶薩。師子遊歩菩薩。光(9)無障淨王菩薩。高山頂自在王菩薩。愛喜淨(10)光菩薩。  光蔽日月菩薩。妙淨鬚菩薩。身出(11)蓮華光菩薩。梵自在王音菩薩。遊戲世師子(12)王音菩薩。  金色淨光威徳菩薩。柔軟身菩(13)薩金色相莊嚴身菩薩。十光破魔力菩薩。諸(14)根威儀善寂菩薩。徳如高山菩薩。天音聲菩(15)薩。  法力自在遊行菩薩。山徳淨身菩薩。妙徳(16)菩薩摩訶薩。如是等九萬二千人。  爾時師子(17)遊歩菩薩。見是大會即從座起。偏袒右肩右(18)膝著地。合掌向佛。以偈問曰 
復次婆伽婆遊於王舍鷲聚山中。與大比丘(761c1)衆五百人倶。菩薩九萬二千。  所謂莊嚴瑩飾(2)菩薩摩訶薩。師子遊歩菩薩摩訶薩。無礙焔(3)淨光徳威王菩薩摩訶薩。迷留山頂音王菩(4)薩摩訶薩。愛笑無垢光菩薩摩訶薩。  出光蔽(5)日月光菩薩摩訶薩。最勝無垢持冠菩薩摩(6)訶薩。出威蓮華開身菩薩摩訶薩。梵自在音(7)菩薩摩訶薩。象戲師子王意菩薩摩訶薩。  金(8)光淨無垢威菩薩摩訶薩。柔軟觸身菩薩摩(9)訶薩。金莊嚴相開身菩薩摩訶薩。百光休摩(10)羅力菩薩摩訶薩。寂根威儀寂行菩薩摩訶(11)薩。地最上王菩薩摩訶薩。天言辭鳴音菩薩(12)摩訶薩。  法力自在寂靜遊行菩薩摩訶薩。徳(13)威無垢身菩薩摩訶薩。曼殊尸利菩薩摩訶(14)薩。如是等上首九萬二千菩薩  (15)爾時師子遊歩菩薩摩訶薩。見是菩薩等集。(16)從坐而起整理衣服。一肩郁多羅僧伽作已。(17)右膝著地向佛合掌。即以歌頌而問佛義 
Thus have I once heard: The Lord was staying in Rājagṛha, on the Vulture Peak Mountain, with a great congregation of five hundred monks; with him were also ninety-two thousand bodhisattvas:  namely the bodhisattva Viyūhapratimaṇḍita, the bodhisattva Siṃhavikrāṃtagāmī, ...      the bodhisattva, the Great Being, the prince Maṃjuśrī; these were the leaders of the ninety-two thousand bodhisattvas.  Then the bodhisattva, the Great Being Siṃhavikrāṃtagāmī, having seen this congregation of bodhisattvas which was so [great], got up from his seat, put his upper gown over his shoulder, and, placing his right knee on the ground and folding his hands in the direction of the Lord, requested the Lord in verses, with a song: 
nirātma nirjīva niṣpudgala dharmā 2r deśehi nāyaka anaṃtayaśāḥ |
śāntaḥ praśānta upaśāṃta satā ayam īdṛśa parṣa agravarā || 1 || 
gso med srog med bdag med chos kyi rnams || mgon po mtha’ yas grags mṅas bśad du gsol ||
’khor ’di ’di ’dra dam pa mchog lags te || źi ba rtag źi rtag tu ñe bar źi || 
(19)世尊大導師 名徳稱無量
(20)今此大衆集 願説寂滅法 
(18)無我無命無育法 無邊名稱爲我宣
(19)寂靜極寂常寂然 如是此衆最勝者(20) 
Leader of unbounded fame, teach us about the moments of existence which are selfless, without a life principle and without a personality. This excellent congregation, so great, is peaceful, eminently and deeply peaceful. 
dṛṣṭīgatāna katha bodhi bhave mānaṃ ca krodha tathā īrṣyam api |
rāgasvabhāva katha bodhi bhave deśehi nāyaka anaṃtayaśāḥ 2 || 2 || 
lta ba’i rnam pa ji ltar byaṅ chub lags || khro daṅ phrag dog ṅa rgyal bral ba daṅ ||
’dod chags dṅos bral ji ltar byaṅ chub lags || mgon po mtha’ yas grags mṅas bśad du gsol || 
(21)邪見諸愛慢 嫉妬瞋恚性
(22)云何即是道 大音方便説 
諸見云何是菩提 憍慢瞋恚及嫉妬
(21)欲體云何是菩提 爲説導師無邊稱(22) 
How can viewpoints be Awakening, how can conceit, aversion and jealousy? How can the essence of passion be Awakening, teach us, leader of unbounded fame! 
nirvāṇa yatra na bhave anigha saṃskāradhātu katha bodhi bhave |
yathā dharma advaya bhaveyu jina pravyāharāhi gira kāruṇika || 3 || 
skyon bral thar pa gaṅ la ma mchis pa’i || ’du byed khams kyaṅ ji ltar byaṅ chub lags ||
ji ltar chos rnams gñis su ma mchis pa || rgyal ba thugs rje mṅa’ bas bśad du gsol || 
(23)云何涅槃相 與世法無異
(24)諸法無有二 大悲爲演説 
涅槃若無無煩惱 行界云何是菩提
(23)其體無二佛亦然 爲我演説大悲者(24) 
Where there is no nirvāṇa, flawless one, how can the sphere of conditioned things be Awakening? Compassionate and victorious, explain in words how moments of existence are beyond duality. 
atyaṃtamukta katha dharma bhave nirvāṇasādṛśa vimuktisamā |
ākāśasādṛśa bhave ya kathaṃ saṃ3ge asakta na ca baddha kvaci || 4 || 
chos rnams śin tu rnam par grol gyur ciṅ || mya ṅan ’das daṅ grol mñam ji ltar lags ||
chags pa ma chags nam mkha’i tshul ’dra źiṅ || ’chiṅ bar mi ’gyur gaṅ lags mgon po gsuṅ || 
(25)云何諸法性 畢竟無有礙
(26)其性如涅槃 亦同於解脱
(27)無縛亦無解 亦復如虚空 
諸法云何畢竟脱 涅槃相似解脱同
(25)云何當復等虚空 無礙無著無處繋(26) 
You, who are boundlessly free, how can the moments of existence be like nirvāṇa, like freedom; how can a [person] be like space, not attached in any attachment, not bound anywhere? 
karaviṃkabrahmarutadevarutā vimalaprabhā kanakavarṇanibhā |
śuddhaprabhasvara anaṃtaguṇā deśehi dharmata atyaṃta mune || 5 || 
ka la piṅ ka tshaṅs pa lha yi gsuṅ || ’od la dri med gser gyi mdog mṅa’ ba ||
yid ’oṅ ’od gsal yon tan mchog mṅa’ bas || chos ñid rtag par tshul gcig bka’ stsal gsol || 
(28)迦羅頻伽音 大梵清淨聲
(29)身色喩天金 淨命無量徳
(750b1)演説實相法 畢竟無縛解 
迦羅頻伽梵天音 無垢光明金光色
(27)清淨光音無邊徳 當爲説法畢無塵(28) 
You have the voice of the Kalaviṃka bird, your speech is like that of Brahmā, and that of the Gods; you are unblemished light, with a colour like gold; you who are pure splendour with infinite fualities, teach us, sage, the infinite state of things. 
kathaṃ bodhi samabhāva nīvaraṇā bodhisvabhāva katha kāma bhave |
dharmā 4 adharma katham ekanayā khagasādṛśā vimalā śuddha katha || 6 || 
sgrib pa ji ltar byaṅ chub mñam pa lags || byaṅ chub raṅ bźin ji ltar chos rnams lags ||
chos daṅ chos min ji ltar ’dra ba lags || de gñis ji ltar nam mkha’ mtshuṅs pa lags || 
(2)云何此五蓋 而等於菩提
(3)云何是菩提 即同諸業性
(4)是法是非法 云何同一相
(5)如是畢竟淨 唯願爲演説 
云何諸蓋等菩提 云何欲是菩提體
(29)法非法道云何一 無垢清淨等虚空(762a1) 
How is Awakening the same as the hindrances; how can passion be the essence of Awakening? And how are truth and untruth really of one principle, pure and unblemished, like the wind? 
yatrā na saṃkhya na asaṃkhya bhave parinirvṛtā dharma bhaveya katham |
bodhiṃ pi yatra na bhave anighā sarvajñatā pi na bhaveya katham || 7 || 
chos rnams graṅs daṅ bgraṅ ba ma mchis śiṅ || źiṅ daṅ mñam par de dag ji ltar ’gyur ||
skyon bral byaṅ chub de la ma mchis śiṅ || de la kun mkhyen ma mchis ji ltar lags || 
(6)無數無非數 諸法畢竟滅
(7)一切種智相 及以菩提道
(8)二法云何無 惟願爲演説 
若無有數無無數 已滅度法云何是
(2)菩提若無無著者 遍智云何亦復無(3) 
How can the moments of existence be extinguished where there is no reasoning, nor non-reasoning? How can there be no omniscience where there is no Awakening, O faultless one? 
kriya akriyā 2v akaraṇā ca bhave graha agrāha eta ubhau na bhave |
satva pi tatra na kadāci bhave dharme hi āraṃbaṇa naiva bhave || 8 || 
bgyi daṅ bgyid daṅ bgyi ba’i raṅ bźin daṅ || gzuṅ daṅ ’dzin pa nam yaṅ ma mchis la ||
sems can rnams kyaṅ rtag par ma mchis śiṅ || de la chos spyod ji ltar ma mchis ’gyur || 
(9)無作無非作 無著無非著
(10)畢竟無衆生 諸法中無礙 
是作非作無有諍 取及不取並無體
(4)衆生於中不曾有 法中障礙亦復無(5) 
Activity and non-activity are non-causes. As for grasping nor non-grasping, neither of them exist. Living beings never exist there, because there is no physical basis to be found among the dharmas. 
yatrā na śīla na ca kṣāṃti bhave dauśīliyā pi na bhaveya kvacit |
dhyānaś ca prajña na bhaveya kathaṃ ajñāna jñāna na labheya kvacit || 9 || 
de la tshul khrims bzod pa ma mchis śiṅ || tshul khrims ’chal pa’aṅ de la ma mchis la ||
bsam gtan śes rab de la ma mchis śiṅ || rtogs daṅ ma rtogs ma mchis ji ltar lags || 
(11)無戒無忍辱 亦無有毀戒
(12)無智亦無慧 亦無非智慧 
於中無戒復無忍 破戒亦復無一處
(6)定之與智如是無 無智及智無所得(7) 
How can it be that there is never immorality where there is no morality and no tolerance? How can we find neither ignorance nor knowledge where there is no meditation or insight? 
vimalā viśuddha katha dharmā bhave niṣkiṃcanā khagasamā ca bhave |
cittaṃ kadāci na ca śleṣa kvacin niścetanā ca kathaṃ dharma bhave || 10 || 
chos rnams dri med dag pa ji ltar lags || nam mkha’ ’dra źiṅ ci yaṅ ma lags la ||
nam yaṅ sems kyi raṅ bźin mi dmigs śiṅ || chos rnams sems med ji ltar lags par ’gyur || 
(13)是法常清淨 惟願爲演説
(14)云何一切法 寂滅如虚空
(15)無心心數法 
云何是法淨無垢 而無所有等虚空
(8)心於一時無得處 無心云何而是法(9) 
How can the moments of existence be unblemished and pure, being nothing in particular like wind? How can moments of existence be without thinking, never thought and nowhere clinging? 
yatra parijña na bhaveya kvacin na ca bhāvanā na pi ca sākṣikṛyā |
prahāṇa yatra na bhaveya 3 kvaci ākāśadhātu katha satva bhavet || 11 || 
yoṅs su śes bgyi ji ltar ma mchis śiṅ || sgom daṅ mṅon bgyi mchis pa ma lags la ||
gaṅ du’aṅ de la spaṅ ba ma mchis pas || sems can ji ltar nam mkha’i dbyiṅs ’dra lags || 
無見斷證修 (16)一切諸衆生 同如虚空相 
於中知見無所有 無有念修亦無證
(10)於中亦復無所斷 衆生云何空界同(11) 
How can being be like the sphere of space where there is nowhere comprehension, no cultivation, no realization and nowhere renunciation? 
ekānayā yatra dharma bhave yatrā pravṛtti na ca jātu bhave |
utpāda jātu na bhaveya kvaci etadṛśā dharmata deśayehi || 12 || 
gaṅ la chos ñid gcig gi tshul gyur pa || de la raṅ bźin nam yaṅ ma mchis la ||
skye ba nam yaṅ de la ma mchis pa’i || chos kyi tshul ni mgon pos bśad du gsol || 
(17)一相法亦無 心行亦叵得
(18)諸法無生滅 
於中法體是一行 於中無生亦無轉
(12)發起及生無所有 如是等法勝人説(13) 
theach us about this state of things where the moments of existence are in accordance with the one principle, where there is indeed no activity and no origination anywhere! 
yatrā na śaikṣa na bhave arhaṃ pratyekabuddha na bhaveya kvaci |
4 bodhigaveṣa na labheya kvaci na ca āgatā na gata dharma bhave || 13 || 
de la slob daṅ dgra bcom ma mchis te || raṅ rgyal ji ltar mchis pa ma lags śiṅ ||
byaṅ chub tshol ba’i chos kyaṅ ma mchis la || soṅ daṅ ’oṅs pa ma mchis ji ltar lags || 
無學無羅漢
(19)亦無辟支佛 亦無求菩薩 
於中無學無羅漢 縁覺亦復無所有
(14)求菩提者不可得 此法無來亦無去(15) 
Where there is no disciple, no arhat or isolated buddha, where no-one takes up the fuest for Awakening, and there is no coming and going of moments of existence, 
yatra na vāsa na ca sthāna bhave naiva gatā na pi ca āgamanam |
na ca āgatā na gata dharma kvaci sthānasthitā acalam ekasamā || 14 || 
gaṅ la gnas daṅ rten pa ma mchis śiṅ || ’oṅ daṅ ’gro ba dag kyaṅ ma mchis la ||
chos rnams ’gro daṅ ’oṅ daṅ bral bas na || ri bźin mi g-yo brtan gnas ji ltar lags || 
(20)無住無休止 無來亦無去
(21)諸法無動相 常住如須彌 
於中無住亦無處 亦無有去亦無來
(16)無來去法復云何 如彼須彌住不動(17) 
where there is no remaining, no stability, nor any subject of going or coming, no moments of existence come or gone anywhere, with stable stillness in a state which is one and the same, 
yatrā na saṃjña na ca 3r rūpa bhave rūpasvabhāva katha bodhi bhave |
rūpaṃ ca bodhi bhave advayatā etadṛśā dharmata brūhi jina || 15 || 
de la ji ltar ’du śes gzugs ma mchis || gzugs kyi raṅ bźin ji ltar byaṅ chub lags ||
gzugs daṅ byaṅ chub ji ltar gñis ma mchis || dri med mchog mṅa’ rgyal bas de dag gsuṅs || 
(22)無相亦無色 色性即是道
(23)色性佛道一 如是法願説 
於中無想亦無色 色體云何是菩提
(18)色與菩提無有二 如是法體勝人演(19) 
where there is no concept and no form, how can Awakening have form as its essence? How can there a be non-duality of form and Awakening? thell us about this state of things, Victorious One! 
yatrā na buddha na ca dharma bhave saṃghā ca yatra na bhaveya kvaci |
buddhāś ca dharma tatha saṃghavarā ete bhaveya katha2m ekanayāḥ || 16 || 
saṅs rgyas gaṅ la ma mchis chos dag daṅ || dge ’dun gaṅ la ma mchis de slad du ||
saṅs rgyas chos daṅ dge ’dun mchog gi rnams || de dag gcig gi tshul du ji ltar ’gyur || 
(24)云何無佛法 亦無有衆僧
(25)是三寶一相 惟願爲演説 
 
Where there is no Buddha and no teaching, where there is nowhere a congregation, how can those Buddhas, the teaching and the congregations be of one principle? 
yatrā na śuṇya animitta bhave na śleṣa naiva aśleṣa bhavet |
nāmā anāma katha dharma bhave girighoṣakalpa tha pratiśrusamā || 17 || 
gaṅ la stoṅ daṅ mtshan ñid ma mchis śiṅ || ’du daṅ ’bral ba de la ma mchis la ||
chos rnams miṅ daṅ miṅ med bral ba ste || sgra brjod brag ca ’dra ba ji ltar lags || 
(26)無空無無相 亦無有無作
(27)不合亦不散 名相法亦無
(28)諸法畢竟空 如響無作者 
於中無空無無相 無有染著無無著
(20)名與無名法云何 言道猶如於山響(21) 
Where it is not empty or without distinguishing marks, neither clinging nor non-clinging, neither a name nor not a name, how can a moment of existence be like an echo, resembling a sound in the mountains? 
utpāda yatra na bhaveya nighā anutpāda yatra na bhaveya kvaci |
3 na ca nirvṛtā na ca saṃsaraṇā katha sarvadharma bhava ekanayāḥ || 18 || 
skye daṅ skye med gaṅ la ma mchis śiṅ || gaṅ la skyon bral mya ṅan ’das pa daṅ ||
’khor ba dag kyaṅ de la ma mchis pas || chos rnams thams cad tshul gcig ji ltar ’gyur || 
(29)無生無無生 無滅無往來 
於中無生無惱者 於中亦復無無生
(22)無有已滅亦無遮 諸法云何是一行(23) 
How is it that all moments of existence are of one principle, O faultless one, where there is no origination, no non-origination, no nirvāṇa and no round of rebirth, 
yatrā na deva na ca nāga bhave na ca kiṃnarā na pi ca yakṣa bhave |
narakāpi tatra na bhaveya kvaci naivāgatīyu na pi satva bhave || 19 || 
lha daṅ klu dag de la ma mchis śiṅ || gnod sbyin mi’am ci daṅ ’dre dag daṅ ||
sems can dmyal ba de la ma mchis śiṅ || ji ltar de la sems can lam ma mchis || 
(750c1)無天無龍神 夜叉緊那等
(2)無人無地獄 無餓鬼畜生
(3)無衆生五道 願説如是法 
於中無天亦無龍 無緊那羅夜叉等
(24)於中泥犁無所有 無有所趣及衆生(25) 
where there are no gods, no snake gods, no centaurs and no demons, no hell at all, nor states of existence? 
yad bhāṣa4se nāyaka dharmavarā yo bhāṣaṃti tīrthika pāpamatī |
tāv ubhau katha bhave ’kanayā sarvākṣarā ekapraveśa bhave || 20 || 
mgon pos chos rnams gaṅ gsuṅs tshul dag daṅ || sdig pa’i blo can mu stegs gaṅ smra ba ||
de dag gñis su ma mchis ji ltar lags || yi ge kun la gcig tu ji ltar ’gyur || 
(4)如導世師人 外道非見者
(5)其有所演説 云何等無二
(6)諸文字語言 是法皆一相
(7)世尊大慈愍 願開是法門 
若説導師最勝法 若説惡意諸外道
(26)此二云何是一行 諸字如是皆入一(27) 
The precious dharma which you, our leader, are expounding, and that spoken by the evil ascetics, how can those two be of one principle, how can there be only one entrance to all syllables? 
atha khalu bhagavāṃ siṃhavikrāṃtagāmisya bodhisatvasya mahāsatvasya sādhukāram adāt | 3v  sādhu sādhu kulaputra āścaryaṃ yāva sarvalokavipratyayanīkā eṣā praśnaparipṛcchā |  saṃmohamātraṃ kulaputra sadevako loka āpadyeta alaṃ kulaputra kiṃ tavānena praśnaparipṛcchayā |  abhūmir atra ādikarmi2kānāṃ bodhisatvānāṃ śuṇyatādṛṣṭīnāṃ ānimittadṛṣṭīnāṃ apraṇihitadṛṣṭīnāṃ anutpādadṛṣṭīnāṃ | abhāvadṛṣṭīnāṃ | alakṣaṇadṛṣṭīnāṃ | nirvāṇadṛṣṭīnāṃ | buddhadṛṣṭīnāṃ | bodhidṛṣṭīnāṃ |  naitaṃ kulaputra dharmadeśanā ādi3karmikāṇāṃ bodhisatvānāṃ vaktavyā |  tat kasmād dhetoḥ  sarveṇa sarva kuśalamūlā na samudāgacchaṃti utpathe ca bhaveya buddhabodhiḥ ucchedaṃ vā śāśvataṃ vā pateyuḥ na ca jāneya kiṃ sandhāya tathāgatena 4 dharmo deśita iti | 
de nas bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po seṅ ge’i rtsal gyis ’gro ba la legs so źes bya ba gnaṅ ste |  | rigs kyi bu legs so legs so || khyod kyis ji tsam du ’jig rten thams cad kyis yid ches par dka’ ba’i dri ba ’di dris pa ṅo mtshar che’o ||  rigs kyi bu chog mod khyod kyis ’di dris pas ci źig bya |  ’di ni byaṅ chub sems dpa’ las daṅ po pa stoṅ pa ñid kyi lta ba can | mtshan ma med pa’i lta ba can | smon pa med pa’i lta ba can | skye ba med pa’i lta ba can | dṅos po med pa’i lta ba can | mtshan ñid med pa’i lta ba can | saṅs rgyas kyi lta ba can | byaṅ chub kyi lta ba can dag gi gnas ma yin no ||  rigs kyi bu chos bstan pa ’di ni byaṅ chub sems dpa’ las daṅ po pa’i mdun du mi brjod do ||  de ci’i phyir źe na |  | de ni de’i dge ba’i rtsa ba rnams thams cad kyi thams cad du rgyun chad du ’oṅ ṅo || saṅs rgyas kyi byaṅ chub las kyaṅ ñams par ’gyur srid do || rtag pa’am chad par yaṅ lhuṅ du ’oṅ ṅo || de bźin gśegs pas kyaṅ ci las dgoṅs te chos bstan mi śes srid do || 
(8)爾時世尊讃師子遊歩菩薩摩訶薩言。  善哉(9)善哉。善男子。汝所問者甚爲希有。一切世(10)間之所難信。  善男子。止止勿問。所以者何。  (11)新發意菩薩。於此空見無相見無作見無生(12)見無所有見無取相見佛見菩提見。所不能(13)及。  善男子。如此法者不應在新學菩薩前説。  (14)何以故。  若聞是法或斷善業。於佛道中則行(15)邪道。若墮斷滅。若墮計常。不知如來以何(16)方便隨宜所説。 
爾時世尊讃師子遊歩菩薩摩訶薩言。  甚善(28)甚善。希有善家子。汝今所問。乃至諸世不(29)能信受。  諸天等世當住迷惑。善家子。汝今(762b1)不須問是因縁。  善家子。初業菩薩於此非地。(2)謂空見者。無相見者。無願見者。無生見者。(3)無有見者。無相貌見者。涅槃見者。佛陀見(4)者。菩提見者。  善家子。初業菩薩前不應説(5)此法。  何以故。  諸善根斷必有是處。於佛菩(6)提則行非道。若墮斷常。不知如來以何意義(7)而説此法。 
Then the Lord praised the bodhisattva, the Great Being Siṃhavikrāntagāmin:  Good, very good, son of good family! Your fuestion is wonderful, even to the point of being contradictory to the interests of the world.  The world with its gods may even fall into confusion. So enough of your posing fuestions in this way.  This is not a field for bodhisattvas at the beginning of their practice, who have naive views on emptiness, naive views on the absence of distinguishing marks, on the absence of wishful thinking and non-origination, on non-existence, absence of characteristics, naive views on nirvāṇa, the Buddha and Awakening.  This teaching of dharma should not be propounded to bodhisattvas at the beginning of their practice.  And why is that?  They will not be provided with any roots for the good, their Awakening will be far away, and they will fall into discontinuity and eternalism, and they will not know that the Tathāgata teaches the dharma with certain hidden intentions. 
evam ukte siṃhavikrāṃtagāmī bodhisatvo mahāsatvaḥ bhagavaṃtam etad avocat |  deśetu bhagavaṃ ye te bhaviṣyaṃti anāgate ’dhvani bodhisatvā śuṇyatādṛṣṭyā ānimittadṛṣṭyā apraṇi(4rhitadṛṣṭyā anutpādadṛṣṭyā alakṣaṇadṛṣṭyā buddhadṛṣṭyā bodhidṛṣṭyā bhaviṣyanti |  ye punar śūnyatāni)mittabhāṣyagocarāḥ maṃtrapaliguddhāḥ akṣaraśodhikāḥ vāṃṅkarmaparamāḥ subhāṣitāgurukāḥ nāmagurukāḥ te imāṃ tathāga(2tadharmadeśanām anakṣarām avācyāṃ śrutvā tā dṛṣṭīr jahiṣyaṃti sarva)dharmāṇāṃ caikanayaṃ jñāsyaṃti yathādhimuktiyānāṃ ca satvānāṃ tathādhimuktyā dharmaṃ deśayiṣyaṃti |  te upāyakauśalye suśikṣitā alpeccha(3kathāṃ kathayiṣyaṃti na ca tena śuddhiṃ pratyenti |  saṃtoṣakathāṃ kathayiṣyaṃti) na ca tena śuddhiṃ pratyenti |  saṃllekhakathāṃ kathayiṣyaṃti na ca tena śuddhiṃ pratyenti |  saṃgaṇikadoṣāṃ saṃprakāśayiṣyaṃti praviviktā sarvadharmā a(4dhimucyiṣyaṃti |  ekāramāsaṃsargasya ca varṇaṃ saṃprakāśayiṣya)ṃti na ca tena te śuddhiṃ pratyenti |  bodhicittotpādasya ca varṇaṃ saṃprakāśayiṣyaṃti cittasvabhāvatā ca bodhiṃ jñāsyaṃti |  vaitulyasūtrāṃtānāṃ ca (4v varṇaṃ saṃprakāśayiṣyaṃti sarvadharmā ca vaitulyā jñāsyaṃti |  bodhisatvakathāṃ kathayiṣyaṃti na śrāvakānā)ṃ na ca pratyekabuddhānāṃ na ca buddhānāṃ nānātvam adhimucyiṣyaṃti |  dānasya ca varṇaṃ saṃprakāśayiṣyaṃti dānasamatā ca teṣāṃ pratividdhā bhaviṣyati |  śīlasya ca (2varṇaṃ saṃprakāśayiṣyaṃti śīlasvabhāvatā ca teṣāṃ pratividdhā bhaviṣya)ti |  kṣāntyāś ca varṇaṃ saṃprakāśayiṣyaṃti kṣayadharmavyayadharmānutpādadharmatā ca teṣāṃ dṛṣṭyā bhaviṣyaṃti |  vīryasya ca varṇaṃ saṃprakā(3śayiṣyaṃti aprayatnānārambhāḥ sarvadharmāś ca teṣāṃ pratividdhā bhaviṣyaṃti |  dhyānasamādhisamāpattīnāṃ ca nīhāra upadekṣyaṃti mukhakoṭīnayutaśatasahasraiḥ prakṛtisamāpannā pi sarvadharmān dra(kṣyaṃti |  prajñāyāś ca sahasrākāraṃ varṇaṃ saṃprakāśayiṣyaṃti prajñāduṣprajñayoḥ pra)kṛtibhāvaṃ ca teṣāṃ sarvadharmā suviditā bhaviṣyanti |  rāgasya ca avarṇaṃ ca saṃprakāśayiṣyaṃti na ca kaṃcid dharmaṃ raktaṃ drakṣyaṃti |  5r dveṣasya ca avarṇaṃ saṃprakāśayiṣyaṃti na ca kaṃcid dharmaṃ duṣṭaṃ drakṣyaṃ(ti |  mohasya ca avarṇaṃ saṃprakāśayiṣyaṃti sarvadharmān mohāvaraṇavigatān adhimucyiṣyaṃti |  nirayatiryagyoniyamalokasya ca bhayaṃ saṃprakāśayiṣyaṃti na ca nira)2yatiryagyoniyamalokam upalabhiṣyaṃti |  te yathādhimuktīyā(nāṃ ca sattvānāṃ tathādhimuktyā dharmaṃ deśayiṣyaṃti |  yad idaṃ śūnyatādhimuktyā ekanayādhimuktīyānām | evam ānimittādhimuktyā |) 3 anutpādādhimuktyā | abhāvādhimuktyā | alakṣaṇādhimuktyā (ekanayādhimuktīyānām |  tasmād bhagavan ya upāyakauśalyaśabdā na śrāvakānāṃ ca pratyekabuddhānāṃ ca navayānasaṃprasthitānāṃ bodhisatvānāṃ mahā)4satvānāṃ anyatra gaṃbhīrādhimuktīyānāṃ ekanayādhi(muktīyānāṃ te ’dhimuktigocarā upāyakauśalyaśabdā vaktavyāḥ || 
de skad ces bka’ stsal pa daṅ | byaṅ chub sems dpa’ sems dpa’ chen po seṅ ge’i rtsal gyis ’gro bas bcom ldan ’das la ’di skad ces gsol to ||  bcom ldan ’das bśad du gsol | ma ’oṅs pa’i dus na | byaṅ chub sems dpa’ stoṅ pa ñid kyi lta ba can | mtshan ma ma mchis pa’i lta ba can | smon pa ma mchis pa’i lta ba can | skye ba ma mchis pa’i lta ba can | mtshan ñid ma mchis pa’i lta ba can | saṅs rgyas kyi lta ba can | byaṅ chub kyi lta ba can dag ’byuṅ bar ’gyur ba daṅ |  gaṅ yaṅ stoṅ pa ñid daṅ | mtshan ma ma mchis pa la rtog pa daṅ | smra ba la dga’ ba daṅ | smra ba’i tshig la chags pa daṅ | yi ges dag par ’dzin pa daṅ | tshig gi las la gźol ba daṅ | legs par brjod pa gces par ’dzin pa daṅ | miṅ gces par ’dzin pa gaṅ ’byuṅ bar ’gyur ba de dag gis de bźin gśegs pas chos bstan pa | yi ge ma mchis śiṅ tshig daṅ bral ba ’di thos na lta ba de dag spoṅ źiṅ | ji ltar mos pa’i sems can rnams la de ltar mos pa’i chos ston par ’gyur ro ||  de dag thabs mkhas pa la bslabs pas | ’dod pa chuṅ ba’i tshig gi rgyud kyaṅ brjod la | des dag par yaṅ mi sems |  chog ’tshal ba’i tshig gi rgyud rjod la | des dag par yaṅ mi sems |  sdom pa’i tshig gi rgyud kyaṅ rjod la | des dag par yaṅ mi sems |  ’du ’dzi’i mi bsṅags pa yaṅ rjod la | chos thams cad rab tu dben par yaṅ mos par ’gyur ro |  gcig pur dga’ ba daṅ | ’du ’dzi ma mchis pa’i bsṅags pa yaṅ rjod la | des dag par yaṅ mi sems |  byaṅ chub kyi sems kyi bsṅags pa yaṅ brjod la | sems kyi raṅ bźin yaṅ byaṅ chub tu ’tshal bar ’gyur |  śin tu rgyas pa’i mdo rnams kyi bsṅags pa yaṅ rjod la | chos thams cad śin tu rgyas par yaṅ ’tshal bar ’gyur |  byaṅ chub sems dpa’i tshig gyi rgyud kyaṅ rjod la | ñan thos daṅ | raṅ rgyal ba daṅ | saṅs rgyas rnams tha dad par yaṅ mi lta |  sbyin pa’i bsṅags pa yaṅ rjod la | sbyin pa’i mñam pa ñid kyaṅ de dag gis rtogs par ’gyur |  tshul khrims kyi bsṅags pa yaṅ rjod la | raṅ bźin gyi tshul khrims kyaṅ de dag gis rtogs par ’gyur |  bzod pa’i bsṅags pa yaṅ rjod la chos thams cad kyi zad pa’i chos daṅ | byaṅ ba’i chos daṅ | mi skye ba’i chos ñid kyaṅ de dag gis śin tu mthoṅ bar ’gyur |  brtson ’grus bsṅags pa yaṅ rjod la | chos thams cad la btsal ba ma mchis pa daṅ | rtsom pa ma mchis pa yaṅ rab tu rtogs par ’gyur |  bsam gtan daṅ | sñoms par ’jug pa rnams kyi sgo bye ba khrag khrig brgya stoṅ gis mṅon par bsgrub pa yaṅ ston la | chos thams cad raṅ bźin gyis mñam par bźag par yaṅ ’tshal bar ’gyur |  śes rab kyi bsṅags pa rnam pa stoṅ yaṅ rjod la | śes rab daṅ | śes rab ’chal ba’i raṅ bźin yaṅ de dag gis śin tu rig par ’gyur |  ’dod chags kyi skyon yaṅ ston la | chos gaṅ yaṅ ’dod chags par mi mthoṅ |  źe sdaṅ gi skyon yaṅ ston la | chos gaṅ yaṅ źe sdaṅ bar mi mthoṅ |  gti mug gi skyon yaṅ ston la | chos thams cad gti mug gi sgrib pa daṅ bral bar yaṅ mos par ’gyur |  sems can rnams la sems can dmyal ba daṅ | ’dud ’gro’i skye gnas daṅ | gśin rje’i ’jig rten du mchi ba’i ’jigs pa yaṅ ston la | sems can dmyal ba daṅ | ’dud ’gro’i skye gnas daṅ | gśin rje’i ’jig rten kyaṅ mi dmigs te |  de dag sems can ji ltar mos pa dag la | de ltar mos pa’i chos ston ciṅ |  gaṅ ’di stoṅ pa ñid la mos par tshul gcig pa la mos par ’gyur | de bźin du mtshan ma ma mchis pa la mos pa daṅ | smon pa ma mchis pa la mos pa daṅ | skye ba ma mchis pa la mos pa daṅ | dṅos po ma mchis pa la mos pa daṅ | mtshan ñid ma mchis pa la mos par tshul gcig par mos par ’gyur na |  bcom ldan ’das de’i slad du thabs mkhas pa’i tshig gaṅ ñan thos daṅ | raṅ saṅs rgyas rnams daṅ | theg pa la gsar du źugs pa’i byaṅ chub sems dpa’ sems dpa’ chen po rnams kyis ma lags śiṅ | gźan du na zab mo la mos pa daṅ | tshul gcig pa la mos pa’i yul du ’gyur ba’i thabs mkhas pa’i tshig de dag bśad du gsol | 
爾時師子遊歩菩薩摩訶薩(17)白佛言。  世尊。哀愍世間願必爲説。當來世中(18)有菩薩空見無相見無作見無生見無所有見(19)無取相見佛見菩提見者。  分別是空是無相(20)無作。好常讃學勤於事業樂著文辭以辯(21)説爲妙貴於名利。如是之人聞如來説是無(22)文字法畢竟清淨。當捨是諸見。是諸菩薩隨(23)衆生所能信解。以方便力而爲説法。  雖説少(24)欲知足而不以爲最。    雖説經戒亦不以爲最。  (25)3雖説在衆過惡亦知一切法遠離相。  常稱讃(26)獨處不在憒閙而不以爲最。  雖讃發菩提心(27)而知心性即是菩提。  雖讃大乘經而知一切(28)諸法皆是大相。  雖説菩薩道而不分別阿羅(29)漢辟支佛諸佛。  雖讃布施而通達布施平等(751a1)相。  雖讃持戒而了知諸法同是戒性。  雖讃忍(2)辱而知諸法無生無滅無盡相。  雖讃精進而(3)知諸法不發不行相。  雖種種讃歎禪定而知(4)一切法常定相。  雖種種讃於智慧而了智慧(5)之實性。  雖説貪欲之過而不見法有可貪者。  (6)雖説瞋恚之過而不見法有可瞋者。  雖説愚(7)癡之過而知諸法無癡無礙。  雖示衆生墮三(8)惡道怖畏之苦而不得地獄餓鬼畜生之相。  (9)如是諸菩薩。雖隨衆生所能信解。以方便力(10)而爲説法。  而自信解一相之法。所謂空無相(11)無作無生無所有無取相。  世尊。惟願説是不(12)可思議方便之法。一切聲聞辟支佛與新發(13)意菩薩所不能及。但爲信解甚深一相法者(14)説之。 
如是語已。師子遊歩菩薩摩訶(8)薩。復白佛言。  説婆伽婆。説修伽多。世尊。(9)若有未來菩薩摩訶薩。空見者。無相見者。(10)無願見者。無生見者。無有見者。無相貌見(11)者。涅槃見者。佛陀見者。菩提見者。  於空無(12)相言説境界。染著言説以字爲淨。言道爲勝(13)重於名利。彼聞如來説是無名字法已。當捨(14)諸見。當知諸法是一相道。如衆生信如信説(15)法。  巧方便中彼當善學。雖説少欲知足減省。(16)而皆不信爲淨。      雖説在衆過惡。而信諸法(17)遠離。  雖讃説獨一無間無雜。而亦不信爲(18)淨。  雖讃説發菩提心。而亦知心自性菩提。  (19)雖讃説廣修多羅。而信諸法是廣。  雖讃説(20)於菩薩。而信聲聞獨覺及佛無有別異。  雖讃(21)説陀那。而善通達陀那平等。  雖讃説尸羅。(22)而善通達尸羅本性。  雖讃説羼帝。而於盡滅(23)無生法等善通達見。  雖讃説毘梨耶。而善擇(24)諸法不發。  雖讃説第耶那三摩地。三摩撥帝(25)説三摩地。出生百千倶致三摩地門。而知見(26)本性三摩般那。  雖讃説般若數千種相。而善(27)通達智及無智。本性自體善擇諸法。  説毀欲(28)過不見一法可染。  説毀瞋過不見一法可惡。  (29)説毀癡過。而信諸法離癡無礙。  雖爲衆生(762c1)顯説泥犁畜生閻摩世等過惡。而亦不見泥(2)犁畜生閻摩世等。  彼等如衆生信如信説法。  (3)當信一行。所謂信空。信無相。信無願。信無(4)生。信無所有。信無相貌。  大徳世尊。但當説(5)之。彼不可思巧方便句。於中若諸聲聞獨覺(6)及初乘發行菩薩摩訶薩等。皆非其地。唯(7)除信深一行菩薩摩訶薩等 
When the Lord had spoken thus, the bodhisattva Great Being Siṃhavikrāntagāmin addressed him:  In the future, there will be bodhisattvas with naive views on emptiness, naive views on the absence of distinguishing marks and wishful thinking, naive views on non-origination, the absence of characteristics, naive views on the Buddha and Awakening.  And further, they will be within the scope of speeches on emptiness and signlessness, attached to sacred sayings, purifiers of syllables, having great respect for speech activity, giving authority to proverbs and names. Those bodhisattvas, having heard this letterless and ineffable teaching of the Tathāgata, will give up those views, understand the one principle of all moments of existence, and teach religion to beings in accordance with their faith.  being well trained in expedient means they will talk about moderation, but they will not seek purity thereby;  they will talk about contentment, but they will not seek purity thereby;  they will talk about austerity, but they will not seek purity thereby.  They will proclaim the faults in being with the crowd and will have faith that all moments of existence really are something set apart [from impurities].  They will proclaim praise of living alone, not mixing with people, but they will not seek purity thereby;  they will proclaim praise of producing the thought of Awakening, but they will know that the essence of thought is Awakening;  they will proclaim praise of the extended religious text, but they will know that it is rather the moments of existence which are extended.  They will talk of bodhisattvas, but they will not believe in any differences between the disciples, the isolated awakened ones and Buddhas.  They will proclaim praise of generosity, but they will penetrate the sameness of generosity;  they will proclaim praise of morality, but they will penetrate the essence of morality;  they will proclaim praise of tolerance, but their views will be those concerned with the state of things as perishable, mutable and non-originated;  they will proclaim praise of effort, but they will penetrate all moments of existence as without exertion and endeavour.  They will teach the completion of meditation, concentration and the states of concentration, by means of hundred of thousands of millions of millions of ways into them, but they will see that all moments of existence are by nature in a state of concentration;  they will proclaim praise of insight in a thousand ways, but they will truly know that all moments of existence have the basic nature of both insight and bad insight.  They will proclaim the disgrace of passion, but still they will not see any impassioned moment of existence;  they will proclaim the blame of aggression, but still they will not see any enraged moment of existence;  they will proclaim the blame of delusion, but still they will relate to all moments of existence as without delusion and hindrances.  They will proclaim fear of hell, animal existence and the world of ñama, but still they will apprehend neither hell, an animal existence nor the world of ñama.  They will teach religion to beings in accordance with their faith;  that is, to those with faith in the one principle [they will teach] by means of faith in emptiness, to those with faith in the one principle [they will teach] by means of faith in the absence of distinguishing marks, faith in non-origination, faith in non-existence and absence of characteristics.  Thus, Lord, the words ’ability in expedient means’ are not something for the disciples and the isolated awakened ones, nor for bodhisattvas Great Beings who have recently joined the Way. It is, however, fuite another matter with those who have deep faith, who have faith in the one principle; to these one should use the words ’ability in expedient means’, which is within the scope of their faith. 
(evam ukte bhagavān siṃhavikrāṃtagāminaṃ bodhisatvaṃ mahāsatvam etad avocat |  sā)5vdhu ca suṣṭhu ca manasikuru bhaṣiṣye haṃ te etam arthaṃ |  e(vaṃ bhagavann iti siṃhavikrāṃtagāmī bodhisatvo mahāsatvaḥ pratyaśrauṣīt |  atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata || 
de skad ces gsol pa daṅ | bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po seṅ ge’i rtsal gyis ’gro ba la ’di skad ces bka’ stsal to ||  rigs kyi bu de bas na legs par rab tu ñon la yid la zuṅ śig daṅ | don ’di ṅas khyod la bśad do ||  bcom ldan ’das de ltar bgyi’o źes | byaṅ chub sems dpa’ sems dpa’ chen po seṅ ge’i rtsal gyis ’gro bas | bcom ldan ’das kyi ltar ñan pa daṅ |  bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag bka’ stsal to | 
爾時佛告師子遊歩菩薩摩訶薩言。  善(15)男子。汝今諦聽善思念之。吾當爲汝解説此(16)義。  唯然世尊。我當受之。  爾時世尊以偈答(17)曰 
(8)如是語已。世尊復告師子遊歩菩薩摩訶薩(9)言。  善家子。彼若然者。汝宜善聽正念善思。(10)當爲演説。  師子遊歩菩薩摩訶薩言。如是世(11)尊。我當正聞。  爾時世尊。説此伽他 
When this had been said, the Lord spoke to the bodhisattva Great Being Siṃhavikrāntagāmin:  Very good, be recollected and concentrate yourself, then I will tell you about those things.  I will,the bodhisattva Great Being Siṃhavikrāntagāmin answered,  and then on that occasion, the Lord spoke these verses: 
ya ... 2 bodhi sa na rāgadveṣam api kalpayatu |
rāgasvabhāva sada sarvadharmāḥ ... || 1 || 
’dod chags źe sdaṅ ’khrug pa med tshul du || gaṅ źig byaṅ chub mchog tu ’tshaṅ rgya bar ||
’dod pas chos kun ’dod chags raṅ bźin źes || de ltar śes na de ni rgyal bar ’gyur || 
(18)若人欲成佛 勿壞於貪欲
(19)諸法即貪欲 知是則成佛 
(12)若欲當覺妙菩提 彼莫分別貪欲過
(13)諸法常是貪自性 若知是者得勝尊 
The one who seeks Awakening does not construct passion and aversion; all moments of existence have the essence of passion, and the one who knows that emerges as the Victorious One. 
... ya evaṃ jānāti sa bhaveya jinaḥ || 2 || 
’dod chags mi dmigs de bźin źe sdaṅ daṅ || gti mug ’di la nam yaṅ mi dmigs te ||
chos rnams kun kyaṅ nam mkha’ ’dra ba źes || de ltar gaṅ śes de ni rgyal bar ’gyur || 
(20)貪欲及恚癡 無有能得者
(21)是法皆如空 知是則成佛 
(14)貪瞋及癡不可得 亦無已得今得者
(15)諸法皆與虚空等 若知是者得勝尊 
He does not apprehend passion, or aversion; he does not ever apprehend delusion; he sees all moments of existence like empty space: the one who knows them thus emerges as the Victorious One. 
dṛṣṭyā adṛṣṭi ubha ekanayā saṃgā asaṃgā ... || 3 || 
lta daṅ lta med gñis ka tshul gcig ste || mñam daṅ mi mñam de bźin mñam pa yin ||
saṅs rgyas med ciṅ chos daṅ dge ’dun med || de ltar sus śes de ni mkhas pa yin || 
(22)見非見一相 著不著亦然
(23)此無佛無法 知是名大智 
(16)見及不見常一行 僧非僧二是一等
(17)於中無佛無妙法 若知是者得世智 
Views and non-views are both of one principle; attachment and non-attachment are similarly the same: thus there is no Buddha, religion or congregation. The one who knows that becomes wise. 
ta)4tra bodhi na ca satva bhave evaṃsvabhāva imī sarvadharmāḥ || 4 || 
skyes bu la la ji ltar rmi lam na || byaṅ chub saṅs rgyas ’gro ba ’dul rmis na ||
de la byaṅ chub yod min sems can med || de ’dra dṅos ñid chos ’di thams cad do || 
(24)如人於夢中 得道度衆生
(25)無道無衆生 佛法性亦然 
(18)猶如丈夫於夢中 得菩提已教衆生
(19)於中無道無衆生 如是自性即諸法 
Some beings think of Awakening and the Buddha, and of educating beings. But these are just like images in a dream, since there is no Awakening, nor any being. All these moments of existence have that essence. 
bodhi ... || 5 || 
byaṅ chub phyir źugs gaṅ yaṅ ma brñes te || gaṅ źig ma brñes nam yaṅ de ma brñes ||
rig daṅ ma rig gñis ka tshul gcig ste || de ltar śes na de ni rgyal bar ’gyur || 
(26)道場無所得 若得則不有
(27)明無明一相 知是爲世尊 
(20)菩提坐處無可得 彼無可得亦無有
(21)明無明二是一相 若知是者得導師 
Awakening is not a refuge that can be attained, what is not found can never be found, knowledge and ignorance are really of the same principle: the one who knows that emerges as the Victorious One. 
(satvasvabhāva bodhir eva) 6r ukti bodhisvabhāva ca mi sarvasa(tvāḥ |
... evaṃ jānaṃta bhaven narottamaḥ || 6 || 
sems can raṅ bźin byaṅ chub ñid du gsuṅ || byaṅ chub raṅ bźin sems can thams cad de ||
sems can rnams daṅ byaṅ chub gñis ma yin || de ltar śes na skyes bu’i mchog tu ’gyur || 
(28)衆生即菩提 菩提即衆生
(29)菩提衆生一 知是爲世尊 
(22)説衆生性是菩提 菩提性即諸衆生
(23)衆生菩提二不一 若知是者得人上 
Awakening is the essence of living beings, as I have said, and the essence of Awakening are these living beings; there is no duality between living beings and Awakening: the one who knows that becomes the greatest of men. 
māyāpu(ruṣa ... || 7 || 
ji ltar skyes bu sgyu ma bslabs pa yis || sgyu ma rnam maṅ gzugs dag sprul byas na ||
snaṅ ba yin yaṅ de la gaṅ yaṅ med || rnam par rmoṅs pa’i sems can rnam par ’graṅ || 
(751b1)譬如巧幻師 幻作種種事
(2)所見無有實 無智數若干 
(24)猶如丈夫善覺幻 彼幻化現無邊種
(25)於中所現畢竟無 惑亂衆生數非一 
This is just like a man who has learnt to produce illusions and can create forms through many sorts of illusions; even though they appear, there is nothing in them, but deluded persons can even count them. 
māyā)2ta bahuśa rāgāś ca doṣa imi ... |
... majjaṃti bāla ahu raktadu(ṣṭā ... || 8 || 
’dod chags źe sdaṅ rtag par mñam pa ste || gti mug sgyu ma gñis kyaṅ rtag par mñam ||
byis pa bdag cag źe sdaṅ rmoṅs śes sems || gti mug de dag ṅan ’gror ’doṅ bar ’gyur || 
(3)貧瞋癡如幻 幻不異三毒
(4)凡夫自分別 我貪我瞋恚
(5)如是愚癡人 則墮三惡道 
(26)貪欲瞋恚與幻等 諸此煩惱各如幻
(27)凡夫皆念我染恚 彼癡亂心惡趣行 
phassion and aversion should certainly be seen as illusion; thus each of the vices is an illusion. The naive may say that they are impassioned and enraged, but they are deluded and sink down into the evil states of existence. 
māyopama dha)3rmata kalpayitvā dahyaṃti bālā ... || 9 || 
gaṅ la ’dod chags źe sdaṅ gñis med ciṅ || gti mug gaṅ la nam yaṅ med pas na ||
chos ñid sgyu ’dra rnam par brtags byas śiṅ || byis pa rnams ni ñon moṅs mes kyaṅ gduṅs || 
(6)實相無貪恚 癡亦不可得
(7)分別如幻法 自性煩惱熱 
(28)於中無有貪恚癡 於中亦無異煩惱
(29)幻等法體分別已 如是凡夫煩惱然 
Where the pair of passion and aversion is not found, where there is never any delusion, there the naive burn in the fire of vices, after constructing [these vices] out of a state of things which is just like an illusion. 
(yatra na kleśa na) satva vidyate buddhāś ca ta ... |
... || 10 || 
gaṅ la ñon moṅs sems can med pa daṅ || saṅs rgyas nam yaṅ yod pa ma yin pa ||
ma skyes chos śes rnam par brtags byas śiṅ || bdag cag saṅs rgyas ’gyur źes byis pa smra || 
(8)實相無煩惱 無衆生無佛
(9)分別無生法 凡夫願作佛 
(763a1)若無煩惱無衆生 於中無佛無當有
(2)此無生法分別已 凡夫念我當作佛 
Where no vice and no living being is found, there are also never any Buddhas; but after constructing moments of existence which are unborn, the naive say they are going to be Buddhas. 
... buddha)4dharmāḥ satvā ca yena na kadāci (jñātāḥ |)
... dṛṣṭā sa bheṣyati ... || 11 || 
saṅs rgyas yod min saṅs rgyas chos med de || nam yaṅ sems can med par sus mthoṅ źiṅ ||
nam mkha’ ’dra bar chos ñid sus śes pa || de ni myur du skyes bu gtso bor ’gyur || 
(10)不見諸佛法 亦不見衆生
(11)知是法相者 疾成衆生尊 
(3)既無有佛無佛法 衆生亦無一處見
(4)若知法體似虚空 彼速當作人上者 
There is no Buddha, and there is no religion of the Buddha. The one who has never known living beings, and who has seen the state of things to be like empty space, he will soon be the greatest of all beings. 
(māyopamā dharmatā) 6v yena jñātā bhaveya so kṣipra ... || 12 || 
byaṅ chub su ’dod de la byaṅ chub med || sa daṅ gnam ltar byaṅ chub mchog las riṅ ||
sgyu ’drar chos ñid gaṅ gis śes gyur pa || de ni myur du saṅs rgyas thob par ’gyur || 
(12)若人求菩提 則無有菩提
(13)是人遠菩提 譬如天與地
(14)知諸法如幻 速成人中上 
(5)若求菩提彼無覺 彼遠菩提如天地
(6)若知法體等於幻 彼速當作人上者 
For the one who seeks Awakening there is no Awakening; for him Awakening is as far away as heaven is from earth. But the one who knows that the state of things is like an illusion, he will soon be the greatest of all beings. 
śīlaṃ y. śīlu paśya ... |
... (evaṃ jānaṃta bhave narottamaḥ) || 13 || 
su źig tshul khrims rnam rtog de la ni || tshul khrims med de mthoṅ na tshul khrims min ||
tshul khrims ’chal daṅ tshul khrims mtshan ñid gcig || de ltar śes na de ni mgon por ’gyur || 
(15)若人分別戒 是則無有戒
(16)若有見戒者 是則爲失戒
(17)戒非戒一相 知是爲導師 
(7)若分別戒彼無戒 若見持戒則破戒
(8)戒破戒二是一相 若知是者作導師 
One who mentally constructs morality has no morality; the one who only sees morality is without morality: broken morality and morality have the same essential characteristic; the one who knows that becomes the Lord. 
2ṣo na ca istri vidyati kadāci tatra ... istrī punas tatra na jā || 14 || 
ji ltar skyes bu la la rmi lam na || ’dod la spyod pa dga’ ba myoṅ ba’i ñams ||
gti mug rmoṅs pas bud med rnam par brtags || de na bud med gaṅ yaṅ yod pa min || 
(18)如夢受五欲 娯樂自快樂
(19)分別見女色 此中實無女 
(9)猶如丈夫於夢中 受用欲事生歡喜
(10)癡亂分別想婦女 於中婦女常是無 
It is just as when some man is inflamed by passion in his dreams and has the experience of pleasure; he constructs a female because of being posessed by delusion, but there is of course no woman there. 
(evaṃ) 3 jānaṃta bhaven narottamaḥ || 15 || 
tshul khrims ’chal daṅ tshul khrims byis pa rnams || rmoṅs pas yaṅ dag ma yin yoṅs su brtags ||
de la tshul khrims ’chal med tshul khrims med || de ltar śes na de ni mgon por ’gyur || 
(20)戒毀戒如夢 凡夫分別二
(21)實無戒毀戒 知是爲導師 
(11)破戒持戒如夢性 凡夫分別此二種
(12)於中無戒無破戒 若知是者作導師 
Broken morality as well as morality have the essence of a dream, and naive people construe them as a duality; really there is neither broken morality nor morality there: the one who knows that becomes the greatest of men. 
nāme ... (śabdasvabhāvaṃ) hi ajānamānāḥ |
ya ... || 16 || 
sgra yi raṅ bźin yoṅs su mi śes pas || byis pa’i blo can ’di dag miṅ la chags ||
gaṅ gis miṅ de miṅ med śes gyur na || de ni bzod pa’i stobs mchog thob par ’gyur || 
(22)凡夫著名字 不知語言性
(23)名字非名字 知是得無生 
(13)著名此是凡夫覺 以彼不知聲自性
(14)若覺此名非是名 彼當得於勝妙忍 
Those with the intelligence of the naive are attached to names, they do not know the true nature of words; but those who understand names as non-names will attain the excellent power of tolerance. 
4 nā imi b.d. rmāḥ na teṣu ... .ṃti || 17 || 
byaṅ chub dam bcas sems can maṅ ba ste || de dag tshig gis gźan la de skad brjod ||
tshig gis dag ’dzin nan tan yod pa min || de dag byaṅ chub kun nas khebs par gnas || 
(24)自謂是菩薩 讀誦爲人説
(25)己身無所行 但依恃種性
(26)但讀經求道 常見他人過 
(15)有諸衆生誓作佛 以説告於餘人知
(16)住言爲淨無修行 彼即普閉菩提道 
Many living beings take the vow to reach Awakening, and they communicate it to others with words. But there is no spiritual progress in clinging to purity by means of words; these people obscure Awakening. 
(iriyāpatha)skhalite ca sakta ... |
... || 18 || 
spyod lam dag daṅ ’khrul la chags gyur ciṅ || tshig daṅ smra la dga’ źiṅ mi mkhas te ||
chos kyi raṅ bźin yoṅs su ma śes na || tshig gi dag pas byaṅ chub ’tshaṅ mi rgya || 
(27)著威儀文頌 見人敬自貴
(28)恃種性文頌 不知法實相
(29)如是之人等 終不能得佛 
(17)於威儀中取乖錯 憙言重説彼無知
(18)不以言淨覺菩提 以彼不知法自性 
They are obsessed by errors of behaviour; they are ignorant, finding their only pleasure in words and sayings; they do not understand the essence of moments of existence; through the purity of words they are not going to attain Awakening. 
 
stoṅ ñid chos dag yoṅs su rjod byed ciṅ || rtsod la dga’ źiṅ ’thab pas sdaṅ ba’i sems ||
sdom med ṅan sems byed pa de dag la || saṅs rgyas chos daṅ byaṅ chub ga la yod | 19 | 
(751c1)爲説諸法空 惡心好諍訟
(2)是人無佛法 亦無有菩提 
(19)雖於空法常顯説 而憙鬪諍惡意生
(20)何有菩提及佛法 乃是説瞋無智者 
They talk about the emptiness of moments of existence; they are happy with their polemics and have a hateful mind through their strife; without a promise they have a mind full of aversion, so where are their Buddha-qualities, where is their Awakening? 
 
ṅan sems bzod gñis tshul gcig raṅ bźin źes || de ltar śes par byas śiṅ khro ba spaṅ ||
sems can raṅ bźin yoṅs su mi śes pas || byis pa’i blo can khro ba skyed par byed | 20 | 
(3)知瞋忍同相 達是終不瞋
(4)不了衆生性 是則生瞋恚 
(21)瞋忍二種是一相 若知是者不分別
(22)衆生自性彼不知 生諸過惡是凡智 
The pair of aversion and tolerance are essentially of one principle; knowing that one renounces aggression; by not knowing the essence of living beings, the mentally naive produce aggression. 
 
sems can thams cad bdag la dben pa ste || rgyal ba sems can ’grol ’gyur smon ces zer ||
de dag gleṅs pa tsam gyis khror ’gyur źiṅ || źe sdaṅ ’chaṅ bas de dag tshig mi ster | 21 | 
(5)自言菩薩者 復作如是説
(6)我慈悲一切 成佛度衆生
(7)他惱生瞋恚 懷忿不與語 
(23)自言衆生我皆愛 我作勝尊脱衆生
(24)被動彼即生瞋惡 以有惡心不與語 
Their own words are: I have love for all beings, I am the Victorious and will save all!But even by such talk they produce aversion, and through their negative mental attitude they cannot stick to their words. 
 
’thab la dga’ źiṅ ñes pa tshol byed la || bzod pa’i bsṅags pa’aṅ rtag par de dag rjod ||
chos rnams thams cad stoṅ pa ñid ces smra || ṅa rgyal kheṅs pas ’khrul pa rjes su rtog | 22 | 
(8)常求他人過 樂於鬪諍訟
(9)亦稱歎忍辱 及説諸法空
(10)我心多憍慢 常觀他人過 
(25)恒憙鬪諍求他過 而復讃説此忍心
(26)亦説諸法皆是空 意中貢高求錯失 
They are happy with strife and seek only the errors of others, even though they always praise tolerance; they say all moments of existence are emptiness, but with arrogance and conceit they only seek out the mistakes of others. 
 
zas la chags śiṅ ma rig mdud pas bciṅs || ñin mtshan dag tu ’dod pa’i yon tan sems ||
de dag lhas daṅ groṅ khyer groṅ soṅ źiṅ || sems can maṅ po yoṅs su dgrol źes zer | 23 | 
(11)貪著於美味 晝夜念五欲
(12)是人入城邑 自説度人者 
(27)於食貪著無智者 晝夜思念於欲事
(28)彼等來入村邑已 説我當脱諸衆生 
They are attached to eating and bound by the evil of ignorance; day and night they think of the pleasure of the senses, and, going to places of assembly, to towns and villages, they say they will save many beings. 
 
’gro ba kun la sñiṅ rje bdag la yod || ’jig rten kun la phan sems de bźin te ||
de dag źe sdaṅ sems kyis de lta bu’i || chos ñid ’tshe ba’i tshul can rjod par byed | 24 | 
(13)悲念於衆生 常爲求饒益
(14)口雖如是説 而心好惱他 
(29)諸衆生中我悲轉 我於衆生有利益
(763b1)是類法體雖顯説 而著害心常惡意 
I have compassion for all beings, I always think of the good of the world!But with minds which are really full of aversion their speech entails only harm. 
 
’tshe ba sñiṅ rje gcig tu ’dus pa ni || nam yaṅ yod par ma mthoṅ ma thos te ||
phan tshun khro bar byed daṅ ldan gyur ciṅ || tshad med tshe yi źiṅ du smon par byed | 25 | 
(15)我未曾見聞 慈悲而行惱
(16)互共相瞋惱 願生阿彌陀 
(2)然我未聞亦未見 有悲而復有害心
(3)各各共作破瘡已 而求阿彌多由國 
Harmfulness and compassion are basically one, their existence has never been seen or heard of; but even the ones who get angry with each other wish to come to the land of Amitāyus. 
 
gaṅ gā’i kluṅ gi bye ma ji sñed par || brdeg ciṅ spyo ba ’thob pa’i gnas yod kyi ||
bzod pa dam pa yoṅs su ma bsgoms par || rgyal ba de dag źiṅ du de mi ’gro | 26 | 
(17)若人如恒沙 惡口加刀杖
(18)如是皆能忍 則生清淨土 
(4)恒伽河沙如是有 常得毀辱及打罵
(5)不能堪忍諸惡事 不至彼土人牛王 
This would rather be the place of attaining beating and fuarrels as much as the river Gaṅ gā has grains of sand; they will not become victorious and reach the land of the Buddhas when not cultivating absolute tolerance. 
 
źiṅ rnams źiṅ min gaṅ gis śes gyur ciṅ || źiṅ rnams thams cad nam mkha’i raṅ bźin źes ||
źiṅ gi yon tan rlom sems gaṅ med pa || skyes bu khyu mchog źiṅ du de ’gro’o | 27 | 
(19)佛土非佛土 知如虚空相
(20)不分別國土 及國土功徳
(21)如是之人等 能生諸佛國 
(6)土即非土若能知 空土猶如空自性
(7)不念土及土功徳 當至彼土人牛王 
Those who know that such a land is really a no-land and that all lands have the essence of empty space, those who have no conceit because of their Buddha-land fualities, they go to such a land as a Bull (vṛṣabha). 
 
thams cad ñes byas bdag gis bzod par bya || rgyal ba’i sras la ston par sems śes smra ||
ston pa’i ’du śes can la khro yod pa || ṅas ni nam yaṅ ma mthoṅ ma thos so | 28 | 
(22)自言忍衆惡 見菩薩如佛
(23)我未曾見聞 佛相而瞋者 
(8)説我能忍諸惡事 我於菩薩教師想
(9)然我未聞亦未見 教師想所而生惡 
I have tolerance for everybody who does harm to me, I treat the adherents of the Victorious as my teachers,they say, I have never before seen or heard anything like this. But really they are full of aggression towards those who should be understood as teachers. 
 
bslaṅ ba’i groṅ daṅ mdza’ ba’i groṅ chags śiṅ || gcig la gcig ni spyod pa sun yaṅ ’byin ||
’di ni bdag gis smin bya’i skal yin gyis || su yaṅ der ma ’gro źes de dag zer | 29 | 
(24)各自美毀他 樂檀越知識
(25)言我所教化 護使令如法
(26)汝應我所度 莫親近餘人 
(10)各各相毀所有行 著乞食家及友家
(11)説是我所成熟者 於中莫令餘人入 
They are attached to the centres of teaching as well as those of pleasure, and they try to damage each other’s practice: This person is destined to be educated by me, no one must go to him,they say. 
 
bdag daṅ ’dra ba de ’dra gaṅ yaṅ med || de la spyod pa rnam dag med ces zer ||
mi mkhas de ni byaṅ chub ’thob mi ’gyur || de la don du ’gyur ba’aṅ gaṅ yaṅ med | 30 | 
(27)彼人行不純 常處於憒閙
(28)是人於佛道 不能勤修行 
(12)我能脱汝莫親餘 其彼無有清淨行
(13)雜閙遊行是無智 於菩提利彼未有 
No one is like me, that [other teacher] does not have a pure practice,they say. śuch ignorant people will not reach Awakening, in them is nothing beneficial. 
ddho caratīha cārikam || (31 ||)
triṣkṛtva rātrin divasan tathaiva | sa bodhisatvān praṇameta mūrddhnā |
teṣān na kiñcit skhalitaṃ gaveṣec | careta caryāṃ hi sadā yatheṣṭam || 31 || 
ñin par lan gsum mtshan yaṅ de bźin te || byaṅ chub sems dpa’ dag la spyi bos thud ||
de dag ’khrul pa gaṅ la’aṅ brtag mi bya || rtag par spyod pa ci bder spyod du tshud || 
(29)眞求佛道者 晝夜各三時
(752a1)頂禮諸菩薩 應生恭敬心
(2)隨其所行道 不説其過失 
(14)晝夜如是作三時 當禮諸佛及菩薩
(15)莫求彼所有錯失 如欲行導常修行 
But the one who bows his head to bodhisattvas thrice in the night and the same in the day, he does not look for any mistake of theirs, he does his practice always in an acceptable way. 
paśyed yadā kāmaguṇai ramantaṃ | na tasya kiñcit skhalitaṃ gaveṣet |
guṇair anantām varabodhicaryāṃ | eṣo pi kālena hitāṃ spṛśeta || 31* || 
’dod pa’i yon tan dga’ bar spyod mthoṅ na || de yi ’khrul pa gaṅ yaṅ brtag mi bya ||
byaṅ chub spyod pa mtha’ yas yon tan gyis || de yaṅ ma ’oṅs dus na byaṅ chub ’thob || 
(3)若見著五欲 不説其過惡
(4)應當念彼人 久後亦得道 
(16)若見憙於欲事樂 彼所錯失亦勿求
(17)如此久必當觸證 最勝菩提無邊徳 
Whenever he sees someone enjoying the sense-objects, he does not find any wrong in that; [but thinks] this one will in time reach the good, the excellent practice for Awakening which is infinite in its fualities. 
yuktyānupūrvyā kriyayānupūrvyā | bhavej jino naiva hy ekavācayā |
bahukalpakoṭyo niyutāni ca eṣa | sannāhasaṃprasthitu nānyabhāvī || 31** || 
lan cig kho nar rgyal bar ’gyur ba min || rigs pa’i rim daṅ bya ba’i rim gyis ’thob ||
bskal pa bye ba khrag khrig graṅs maṅ du || go cha bgos pas ’thob kyi gźan du min || 
(5)次第行業道 不可頓成佛
(6)或非久發心 是以行此事 
(18)當漸次學漸次作 不可一時佛即成
(19)多劫倶致那由多 我著鎧甲非今日 
By the gradual path of logic and the gradual path of action he becomes a Conqueror, not, indeed, by a single word; he attains this after wearing the armour of a bodhisattva for many millions of world ages, in no other way. 
mā rāga kalpeya ma cā vikalpaye rāgasvabhāvā ima bodhi paśyathā |
kleśā hi atra na bhuto na bheṣyati adhimucyamānasya na kṣāṃtir durlabhā || 32 || 
rtog daṅ rnam rtog ’dod chags med pa ste || ṅas kyaṅ byaṅ chub ’dod chags ’dra ba thob ||
ñon moṅs yod min de dag yoṅ mi ’gyur || de ltar yid ches bzod pa dam pa ’thob || 
(7)勿分別貪欲 貪欲性是道
(8)煩惱先自無 未來亦無有
(9)能如是信解 便得無生忍 
(20)莫以分別分別欲 我觸菩提如欲性
(21)無此煩惱當不生 若能信此得勝忍 
dho not mentally construct passion, do not construe it as dualistic. ṛather, see Awakening as the essence of passion; because in it there are no vices, nor will there be; for the one who believes this, tolerance is not difficult to attain. 
2 ... (ana)kṣarā dharma na rutadharmam |
etādṛśā dharmata śraddadhitvā rāgadoṣaṃ na ca moha bheṣyati || (33 || 
yi ge med pa’i chos la źugs gyur ciṅ || sgra rnams thams cad sgra med blta bar bya ||
gaṅ źig de ’dra’i chos la yid ches pa || de la ’dod chags źe sdaṅ gti mug med || 
(10)觀好惡音聲 知非音聲性
(11)當入無文字 實相之法門
(12)若能信是法 則無婬怒癡 
(22)觀此諸聲即非聲 無字法體便已入
(23)如是聲類諸法體 當不生欲亦無瞋 
One should see all words as non-words, thus one should understand the moments of existence as free of syllables; believing in such a state of things there will be no passion and aversion, and no delusion. 
bodhiṃ ca rāgaṃ ca samāna paśyatha abhāva prajānātha anakṣarā ime |
nāmena ete 3 ... abhūtaḥ || 34 || 
’dod chags byaṅ chub lhag chad med par mñam || de gñis yi ge med par rtogs par gyis ||
de ni gñis ka’i miṅ tsam byuṅ ba ste || yi ger brjod pa de la ci yaṅ med || 
(13)觀貪欲愚癡 即是無量相
(14)是二無文字 以文字故説
(15)諸有文字處 是皆無有實 
(24)於欲及瞋觀無生 應知此二無有字
(25)此二唯可以名轉 字若無有於中無 
śee Awakening and passion as the same, know them as non-existent and beyond language; they exist only because of their names; in sayings, consisting of syllables, there is nothing. 
sarve rutā ekarutā prajānata na bheti nānātva kadācit asya |
mayā pi te bhāṣita tīrthadharmā ubhau samā dharmata tulyaprāptāḥ || 35 || 
sgra rnams thams cad sgra gcig rab śes na || sna tshogs su ni nam yaṅ ’gyur ba med ||
ṅa yis gaṅ bśad mu stegs de dag ’chad || de dag ’di ’dra’i chos ñid śes pa yin || 
(16)一切諸音聲 觀是一音性
(17)佛説及邪説 是皆無分別 
(26)若知諸辭即一辭 名亦不生本非有
(27)我之所説外道説 是類法體彼不知 
[One who] knows all sounds to be one sound, for him there will never be any differentiation; what I have preached and what those heterodox [teachers] preach, their true state of things is attained in the same way. 
dharmā ime śabdarutena vyāhṛtā na ce ... |
4 viśata iha dharmata ekanayā lapsyate dharmakṣāntir anuttarāḥ || 36 || 
chos rnams ’di dag skad kyi sgras brjod de || chos daṅ sgra ni de la dmigs pa med ||
chos ñid tshul gcig de la rab źugs na || bzod pa bla med mchog ni ’thob par ’gyur || 
(18)法雖以言説 實無法無説
(19)能入一相門 則得無上忍 
(28)説此諸法以聲言 而法及聲不可得
(29)能入諸法一相道 無上勝忍便觸證 
These moments of existence are expressed by the sounds of words, but these moments of existence and the words cannot be apprehended; the one who understands the states of things as of one principle, he will obtain the incomparable tolerance of moments of existence. 
mā kṣānti kalpetha ma cā vikalpatha mā rāga kalpetha ma cā vikalpatha |
anutpādam ete satataṃ vijānata sa bheṣyati ... || 37 || 
khro daṅ bzod daṅ ’dod pa’i yon tan daṅ || mi bzod mi brtag rnam par mi brtag ste ||
skye med de ltar rab tu śes gyur na || skyon med sems can mchog tu de dag ’gyur || 
(20)是忍是非忍 勿作是分別
(21)於欲瞋恚心 勿計其中利
(22)知是二無生 當爲世中尊 
(763c1)莫分別忍莫不忍 莫分別瞋莫欲渇
(2)此等無生常解知 當得世親人中勝 
dho not mentally construct tolerance, do not construe it as dualistic, do not mentally construct passion, do not construe it as dualistic; he who always knows that this pair is unborn will be a leader of the world. 
7v(dakṣiṇottarāpūrvā)paścimāsu yathaiva gaṃgāya nadīya vālukā |
etattaṃkā kṣetra anaṃtakṣetrā ratnebhi pūritva dadeta dānam || 38 ||
tato ’ttarī bahutara kalpakoṭyaḥ śrutvā tu yo gacchati dharmakāmaḥ |
... 2 pramāṇam asti || 39 || 
lho byaṅ śar nub phyogs rnams thams cad kyi || gaṅ gā’i kluṅ gi bye ma ji sñed pa ||
skyes bu la las de blaṅs ’bru re nas || phyogs gcig źiṅ der rab tu dgod byas te ||
źiṅ rnams ji sñed byuṅ ba de dag kun || rgyal ba rnams la rin chen bkaṅ byas te ||
bskal pa bye ba maṅ por phul ba bas || mdo sde ’di bris bsod nams ches kyaṅ maṅ ||
de la bsod nams graṅs med ’phel bar ’gyur || 
(23)東西南北方 如恒河沙土
(24)皆碎爲微塵 一塵爲一國
(25)滿中諸珍寶 於無央數劫
(26)供養諸如來 其所得功徳
(27)若人聞是經 過彼百千倍 
(3)東西南北諸方中 恒伽許沙如是有
(4)一一沙顆人民置 若所有土多無邊
(5)諸寶滿中施最勝 無邊百劫過於上
(6)若有聞此修多羅 如此福徳當無數 
As much sand there is in the Gaṅ gā rivers in all the directions, south, north, east and west, [if each living being were to take up each grain of sand, and then,] if there were that many endless universes, and these were all filled with jewels and one offered these as a gift [to the victorious Buddhas] for a period of hundreds of thousands of [endless] world ages, even greater than this [would be the limitless merit of] the one who hears [this sūtra]. 
bodhārthikena iha pravrajitvā sūtraṃ tam etaṃ tu adhiṣṭhihāmi |
kṣipraṃ laṃbhe kṣāntiparo hy anuttaro ya uddiśet sūtram idaṃ viśuddham || 40 || 
byaṅ chub don gñer ’di la rab byuṅ ba || de dag la ni mdo sde ’di gtad de ||
de dag bzod pa dam pa myur du ’thob || mtha’ yas sgo yi mdo ’di su ston pa || 
(28)若有出家人 一心求佛道
(29)我囑累是人 此祕密要法
(752b1)若有誦是經 及以解其義 
(7)求此菩提出家已 彼所我當付此經
(8)必速得於最勝忍 經無邊門此當説 
As for the one who seeks Awakening, when he has adopted the monastic life here, I will place this sūtra at his disposal. The one who teaches this pure sūtra, he will very soon attain the incomparable highest tolerance. 
na durlabhās tasya bhavaṃti dhā3(raṇyāḥ) ... 8|
pra9tibhāna so lapsyati tīkṣṇaprajña durghaṭṭitajñaḥ paṭuko bhaveta || 41 || 
de la gzuṅs rnams mi riṅ ñe bar gnas || mdo sde bye ba khrag khrig des ’thob ste ||
spobs daṅ blo rno’i yon tan ’thob par ’gyur || tshig la thogs pa’aṅ phye bas śes par ’gyur || 
(2)無量總持辯 自然皆當得
(3)利根無盡慧 樂説之辯才 
(9)於陀羅尼不難得 當得倶致那由經
(10)利智辯才彼當得 少動多知疾得解 
He will master the arts of memory without difficulty, and he will retain a hundred thousand times a million of sūtras; he will attain eloquence and acute intelligence, he becomes an opener knowing things difficult to open. 
pratisaṃvidāṃ so labhate hy anantāṃ buddhā pi tasya pratibhāna denti |
anaṃtasūtraṃ ratanaṃ udāraṃ pratibhāntu tasyā imu ... 4 || 42 || 
so so yaṅ dag rig kyaṅ myur du ’thob || saṅs rgyas mtha’ yas spobs pa’i sbyin pa mdzad || 
(4)無量億諸佛 皆亦與是人
(5)諸經妙法寶 自然皆能説 
(11)即得無邊樂説辯 諸佛皆與彼辯才
(12)説修多羅寶非一 無邊辯説彼當有 
He thus attains unlimited special knowledge, the Buddhas give him eloquence, and they make the illustrious jewel of this immeasurable sūtra shine upon him to give him eloquence. 
 
rnam pa maṅ por mdo sde maṅ po ston || tshul ’di gaṅ gis śes gyur de dag ni ||
raṅ gis mdo sde maṅ po dran par ’gyur || źiṅ gi dam pa dag tu’aṅ de dag ’gro ||
soṅ nas mgon po dag la mchod par byed || 
 
 
 
(atha khalu siṃhavikrāṃtag)āmī bodhisatvo mahāsatvo bhagavaṃtam etad (avocat |  kiyatāṃ bhagavan satvānām imaṃ gāthā)2nirdeśaṃ śrutvārthaḥ kṛtaḥ |  evam ukte bhagavān siṃha(vikrāṃtagāminaṃ) bodhisatvaṃ (mahāsatvam etad avocat | paśyasi kulaputredaṃ parṣanma)ṇḍalaṃ |  āha paśyāmi bhagavan | gaṇanāpagat(āḥ satvā asyāṃ dharmadeśanāyāṃ saṃni)3patitāḥ pūritaṃ bhagavaṃ antarīkṣaṃ devanāgayakṣagandha(rvāsuragaru)ḍakinnaramahora(gāḥ ... i)māṃ dharmadeśanāṃ śrutvā |  āha | iha kulaputra a(ṣṭānavatyā ca devasahasrair) 4 anutpattikadharmakṣāntiḥ pratilabdhā | dvānava(tyāś ca yakṣasahasrāṇāṃ anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni | ṣaṭtriṃśataś ca nāgasahasrāṇāṃ bodhau cittāny utpāditāni |)  paṃcabhikṣuśatā adhimānikā abhūvan prāptas(aṃjñino ’prāpte imāṃ niradhimānikāṃ 8v dharmadeśa)nāṃ śrutvā ekanaya sarvadharma adhimucya ca anupādhānād āsravebhyaś ca cittāni vimuktāni |  dvāṣaṣṭibhiḥ bodhisatvasahasraiḥ sarvadharma(nirāvaraṇatām adhimucya anutpattika)2dha(rmakṣāntiḥ) pratilabdhā |  tat kasmād dheto(r agraṃ) ca prāpta kulaputra ... iyaṃ dharmadeśa(nā |  ahaṃ ca dīpaṃkarasya buddha)syāntika ekanayadharmadeśanām adhimuktaḥ ...  3 yac c(a kulapu)tra sarveṣāṃ ṣaṭpāramitānāṃ pratilābha ... āptaṃ taṃ tulyam etad |  ... sarveṣāṃ ṣaṭpāramitānāṃ pratilābhaṃ vadāmi |  sa ce(t kulaputra bodhisatvo gaṅgānadī)4vālukāsamāṃ kalpāṃ tiṣṭhaṃtaḥ dānaṃdadyāc chīlaṃ ... ye | punar api sa upalaṃbhadṛṣṭipatito bodhi(satva ...) 9r imāṃ dharmadeśanām a(jñāya |  paśya) kulaputra devad(atta ... kuśala)2mūlasamucchinnā nira(ye narake jātāḥ |)   
de nas bcom ldan ’das la byaṅ chub sems dpa’ seṅ ge’i rtsal gyis ’gro bas ’di skad ces gsol to ||  bcom ldan ’das tshigs su bcad pa bstan pa ’di thos pas sems can ji sñed cig gi don bgyis par gyur ||  bka’ stsal pa | rigs kyi bu khyod kyis ’khor gyi dkyil ’khor ’di mthoṅ ṅam ||  gsol pa | bcom ldan ’das mthoṅ ṅo || bcom ldan ’das chos bstan pa ’di’i tshe | sems can graṅs ma mchis pa ’dus par gyur te | bcom ldan ’das steṅ gi bar snaṅ yaṅ lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin daṅ | nam mkha’ ldiṅ daṅ | mi’am ci daṅ | lto ’phye chen pos ma gtams pa ma mchis so || bcom ldan ’das ’jig rten gyi khams gźan nas kyaṅ sems can maṅ pos chos ’di bstan pa thos so ||  de skad ces gsol pa daṅ | bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po seṅ ge’i rtsal gyis ’gro ba la ’di skad ces bka’ stsal to || rigs kyi bu chos bstan pa ’di bstan pa’i tshe lha’i bu stoṅ phrag dgu bcu rtsa brgyad kyis mi skye ba’i chos la bzod pa rab tu thob bo || gnod sbyin stoṅ phrag dgu bcu rtsa gñis kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || klu stoṅ phrag sum cu rtsa drug byaṅ chub tu sems bskyed par gyur to ||  dge sloṅ mṅon pa’i ṅa rgyal can ma thob pa la thob par ’du śes pa lṅa brgyas mṅon pa’i ṅa rgyal med pa’i chos bstan pa ’di thos nas | chos thams cad ni tshul gcig go źes bya bar yid ches par gyur te | ñe bar len pa med par zag pa rnams las sems rnam par grol lo ||  byaṅ chub sems dpa’i tshogs ’di’i naṅ nas kyaṅ byaṅ chub sems dpa’ stoṅ phrag drug cu rtsa gñis kyis chos thams cad sgrib pa med par khoṅ du chud nas | mi skye ba’i chos la bzod pa rab tu thob bo ||  de ci’i phyir źe na | rigs kyi bu chos bstan pa ’di ni phul du byuṅ ba ste |  rigs kyi bu ṅas kyaṅ sṅon de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas mar me mdzad kyi druṅ du | chos thams cad ni tshul gcig pa’o źes bya bar khoṅ du chud par gyur nas | de’i ’og tu ṅas mi skye ba’i chos la bzod pa thob bo ||  rigs kyi bu pha rol tu phyin pa drug po thams cad thob pa daṅ | chos bstan pa ’di thos par mtshuṅs te |  rigs kyi bu tshul ’di rtogs na | byaṅ chub sems dpa’ sems dpa’ chen po rnams kyi pha rol tu phyin pa drug yoṅs su rdzogs par ’gyur bar ṅas bśad do ||  de’i phyir źe na | rigs kyi bu gal te byaṅ chub sems dpas bskal pa gaṅ gā’i kluṅ gi bye ma sñed du sbyin pa byin | tshul khrims bsruṅs | bzod pa bsgrubs | brtson ’grus brtsams | bsam gtan la mñam par gźag| śes rab yaṅ dag par blaṅs te gnas kyaṅ | chos kyi tshul ’di ma śes na dge ba’i rtsa ba de dag thams cad phyir zad par ’gyur ro ||  || rigs kyi bu lhas byin dge ba’i rtsa ba de lta bu daṅ ldan par gyur pa ltos | rigs kyi bu lhas byin ni mi chen po’i mtshan sum cu daṅ ldan par gyur to || de lta bu’i dge ba’i rtsa ba daṅ ldan pa de yaṅ chos kyi tshul ’di ma śes pas | dge ba’i rtsa ba de dag thams cad yoṅs su chad nas | mnar med pa’i sems can dmyal ba chen por skyes te |  rigs kyi bu rnam graṅs des kyaṅ ji ltar chos kyi tshul ’di khoṅ du ma chud pa rnams kyi dge ba’i rtsa ba chad par ’gyur bar rig par bya’o || 
(6)爾時師子遊歩菩薩白佛言。  世尊。今説是偈(7)有幾所人得自利益。  佛言。善男子。汝見是(8)大衆不。  唯然已見。佛言。今説此法時。會(9)中有無量無數衆生共集。與天龍夜叉乾(10)闥婆阿修羅緊那羅迦樓羅摩睺羅伽等滿(11)在虚空。以説法之明乃至他方世界多所(12)饒益。  九萬二千夜叉神皆發阿耨多羅三藐(13)三菩提心。  増上慢比丘有五百人未得謂得。(14)聞是法無増上慢。得眞法信解一切法皆(15)是一相。不受諸法故漏盡得解脱。  於是菩(16)薩衆中六萬二千人。信解諸法無障礙相得(17)無生法忍。  何以故。如是説法於諸説法中(18)最爲第一。  善男子。如我於然燈佛所。信解(19)諸法一相無礙。然後乃得無生法忍  具足六(20)波羅蜜。    所以者何。若菩薩於恒河沙劫。布施(21)持戒忍辱精進禪定智慧。若不知如是法相。(22)是人或能斷滅一切善根。  善男子。汝見提(23)婆達多有大功徳善根成就三十二大人相。(24)有如是功徳。不知如是法相故。斷滅善根(25)墮大地獄  (26)善男子。當知雖久發心有大功徳。不入是法(27)門皆能斷滅善根功徳。 
(13)爾時師子遊歩菩薩摩訶薩而白佛言。  大徳(14)世尊。説此伽他。幾許衆生聞作利益。  如是(15)語已。佛告師子遊歩菩薩摩訶薩言。善家子。(16)見此衆集論不。  答言。我已見婆伽婆。我已(17)見修伽多。已過算數。於此説法集會。滿虚(18)空中天龍夜叉乾闥婆阿修羅伽留荼緊那(19)羅摩睺羅伽。及餘諸世界中衆生。亦皆聞此(20)説法。  如是語已。佛告師子遊歩菩薩摩訶薩(21)言。善家子。説此法時。九十八千天子無生(22)法中得忍。九十二千夜叉阿耨多羅三藐三(23)菩提心生。三十六千龍阿耨多羅三藐三菩(24)提心生。  五百比丘増上慢意未得得想。彼等(25)聞此説五慢法。信解諸法一相道已。無所(26)受故。漏心解脱。  於彼菩薩數中六十二千菩(27)薩信解諸法無障礙已。無生法中得忍。  何(28)以故。善家子。此法説中最上。  善家子。如(29)我於作燈如來應正遍知所。現前信解諸法(764a1)一相道已。我於彼時。然後無生法中得忍。  (2)善家子。若得諸六波羅蜜。若復聞此法本(3)稱量一等。  善家子。菩薩摩訶薩因此道故(4)滿足六波羅蜜。我如是説。  何以故。善家(5)子。若有菩薩。恒河沙等劫行施護戒具忍(6)發勤入定修智。於此法道以不知故。諸有善(7)根還復滅盡。  善家子。汝看提婆達多。如是(8)善根具足有三十相。彼雖如是善根具足。而(9)更斷諸善根遂墮泥犁耶中。於此法道以不(10)知故。  善家子。以是因縁。當知如諸善根(11)斷者。於此法道以不知故。 
Then the bodhisattva, the Great being Siṃhavikrāntagāmī said this to the Lord:  Lord, how many beings will profit upon hearing these versified teachings?  When this had been said, the Lord said this to the bodhisattva, the great being Siṃhavikrāntagāmī: Son of good family, do you see this circle of followers?  And he said: Yes, Lord, I see them. Living beings beyond count have arrived for this teaching, all of space is full of them, Lord, gods, demons, celestial musicians, titans, divine birds, centaurs, great serpents and many beings from other universes, and they have heard this teaching of religion.  The Lord said: Here, son of good family, ninety-eight thousand gods have attained tolerance to the fact that all moments of existence are unborn; in ninety-two thousand demons the thought of incomparable perfect Awakening has arisen; in thirty-six thousand snake gods the thought of Awakening has arisen.  There were also five hundred conceited monks who had the idea that they had attained something they had not attained, but upon hearing this teaching of religion completely bereft of conceit, they got faith that every moment of existence is of one principle, and their minds became free of defilements because of the fact that they did not grasp for anything anymore.  In this crowd of bodhisattvas there are sixty-two thousand bodhisattvas who have gotten faith in the fact that there are no moments of existence which represent a hindrance, and this attained the tolerance that all moments of exitence are unborn.  And why did this happen? This teaching of religion has attained excellence among religious teachings.  I got faith in the teaching of the one principle of all moments of existence in the presence of the Buddha dhīpaṃkara, and then I attained the tolerance that moments of existence are unborn.  Son of good family, that which it is to attain all the six perfections, and which it is to have heard this religious teaching, they are the same thing.  Son of good family, if the bodhisattvas great beings understand things this way, I do say they have completed the six perfections.  Why? If, son of good family, a bodhisattva stays on for as many world ages as there are grains of sand in the river Gaṅ gā and gives gifts, guards morality, attains tolerance, undertakes vigour, concentrates in meditation and acquires insight, that bodhisattva might fall into preconceived viewpoints and lose again all those roots of the good, if he has no knowledge of this religious discourse.  Look, son of good family, at dhevadatta, he had such roots of good; dhevadatta also had the thirty marks of a great man. dzven though he had such roots of good, since he did not know this way of religion, he cut off all those roots of the good and was born in the deepest hell.  By this example one should know that the roots of good of those who have not understood this way of religion, will be destroyed. 
bhūtapūrvaṃ kulaputra atīte (’dhvany asaṃkhyeyaiḥ kalpair asaṃkhyeyatarair vipulair aprameyair acintyair aparimitais tataḥ pareṇa paratareṇa tena kālena mervabhyudgata)3rājo nāma tathāgato (’rhan samyaksaṃbuddho loke udapādi bha)gavān |  tasya (tathāgatasya navanavativarṣakoṭīnayutaśatasahasrāṇy āyuṣpramāṇam abhūt |)  tasya kanakārcis. ...4... lokadhātum ... (abhū)t |  trīhy eva yā(naiḥ satvā nirvṛtā abhūvan |            teṣāṃ vṛkṣ)āṇāṃ evaṃrūpaḥ śabdo ni(ścarati 9v yathā) śūṇyatāśabdaḥ (ānimittaśabdaḥ apraṇihitaśabdaḥ a)nutpādaśabdaḥ ...  (tasya tathāgata)sya parinirvṛtasya va(rṣasaha2sraṃ) saddharmaḥ asthāsi | ... te śabdā na bhū(yo ...  sa kulaputra mervabhyudgatarājas tathāgato viśuddhacāritraṃ nāma bhikṣuṃ dharmabhāṇakaṃ saddharmaparigra)ha adhyeṣitvā parinirvṛ(to ’bhūt |  tena) 3 khalu kulaputra kālena tena (samayena cā)ritramatir nāmabhikṣur abhūt | lūhā(dhimuktaḥ sa suviśuddhaśīlaskandhasaṃpannaḥ pañcalaukikābhijñāprāpto ’bhūt| vinayapiṭake ca) 4 pravṛtto ’bhūt | ugratapā(ś ca sa bhikṣu)r abhūt |  sa vihāraṃ pra(tiṣṭhāpay)i(tvā ... 10r ...  bodhisatvānāṃ tatra ... (saṃcoda)yati sma | tatreryāpath... 2 ... (kuśalamū)lasaṃpannaḥ sa bhikṣur abhūt |  viśuddhacāritraḥ khalu punar dharm(abhāṇaka ... 10v ...) kuśalo abhūt |  atha khalu viśuddhacāritro dharmabhā(ṇaka ... 4 ...    bo)dhisatvānāṃ aprasādacittam utpādayati aprasannacittam ...              ka sarvakarmāvaraṇaṃ ... kulaputra ... samanvāgato bhavet | yaś ce. 
rigs kyi bu sṅon ’das pa’i dus bskal pa graṅs med pa śin tu bgraṅ ba las ’das pa | tshad med pa | yaṅs pa gźal du med pa de’i pha rol de yi yaṅ pha rol gcig gi dus na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ri rab ltar mṅon par ’phags pa’i rgyal po źes bya ba rig pa daṅ źabs su ldan pa | bde bar gśegs pa | ’jig rten mkhyen pa | bla na med pa | skyes bu ’dul ba’i kha lo sgyur ba | lha daṅ | mi rnams kyi ston pa | saṅs rgyas bcom ldan ’das ’jig rten du byuṅ ste |  de bźin gśegs pa de’i sku tshe’i tshad ni lo bye ba khrag khrig brgya stoṅ dgu bcu rtsa dgur gyur to ||  ’jig rten gyi khams de’i miṅ ni gser gyi mdog ’od ’phro ba źes bya bar gyur te | saṅs rgyas kyi źiṅ de ni gser gyi rgyu las grub par gyur to ||  sems can rnams kyaṅ gaṅ ’di ñan thos kyi theg pa daṅ | raṅ saṅs rgyas kyi theg pa daṅ | byaṅ chub sems dpa’i theg pa daṅ | theg pa gsum po ’di ñid kyis mya ṅan las ’da’ bar gyur te |  de bźin gśegs pa de’i ñan thos kyi tshogs daṅ po ni dge sloṅ bye ba khrag khrig brgya stoṅ phrag brgyad cu thams cad kyaṅ dgra bcom pa | zag pa zad pa | khur bor ba | raṅ gi don rjes su thob pa | srid par kun tu sbyor ba yoṅs su zad pa | bka’ yaṅ dag pas sems śin tu rnam par grol ba śa stag gi tshogs su gyur to ||  tshogs gñis pa ni dge sloṅ bye ba khrag khrig brgya stoṅ bdun cu’i tshogs su gyur to || tshogs gsum pa ni dge sloṅ bye ba khrag khrig drug cu’i tshogs su gyur to || tshogs bźi pa ni dge sloṅ bye ba khrag khrig brgya stoṅ phrag lṅa bcu thams cad kyaṅ dgra bcom pa | zag pa zad pa | khur bor ba | raṅ gi don rjes su thob pa | srid par kun tu sbyor ba yoṅs su zad pa | bka’ yaṅ dag pas sems śin tu rnam par grol ba śa stag gi tshogs su gyur to ||  dge sloṅ ma’i tshogs ni de’i ñis ’gyur du gyur to || dge bsñen gi tshogs daṅ | dge bsñen ma’i tshogs kyaṅ de’i ñis ’gyur du gyur to ||  byaṅ chub sems dpa’i tshogs kyaṅ de’i ñis ’gyur du gyur te | thams cad kyaṅ phyir mi ldog pa | mi skye ba’i chos kyi bzod pa daṅ ldan pa | tiṅ ṅe ’dzin gyi tshul mṅon par bsgrub pa la mkhas pa | sgo mtha’ yas pa’i gzuṅs rab tu thob pa | phyir mi ldog pa’i chos kyi ’khor lo bskor ba śa stag gi tshogs su gyur na | byaṅ chub sems dpa’ theg pa la gsar du źugs pa rnams kyi tshogs lta smos kyaṅ ci dgos te | der ni raṅ saṅs rgyas kyi theg pa yaṅ tshad med par gyur to ||  rigs kyi bu de ltar de’i tshe bcom ldan ’das de’i ’khor gyi tshogs ni tshad med par ’dus par gyur to ||  ’jig rten gyi khams gser gyi mdog ’od ’phro ba de na | śiṅ ṅam ldum bu gaṅ ci yod pa thams cad kyaṅ rin po che’i rgyu las grub par gyur te | śiṅ de dag las kyaṅ ’di lta bu’i sgra gaṅ ’di stoṅ pa ñid kyi sgra daṅ | mtshan ma med pa’i sgra daṅ | smon pa med pa’i sgra daṅ | skye ba med pa’i sgra daṅ | ’gag pa med pa’i sgra daṅ | dṅos po med pa’i sgra daṅ | mtshan ñid med pa’i sgra daṅ | de lta bu’i sgra dag byuṅ bar gyur te | sgra de dag byuṅ bas sems can de dag gi sems rnam par grol bar gyur to ||  de bźin gśegs pa de yoṅs su mya ṅan las ’das nas lo stoṅ du dam pa’i chos gnas par gyur te | de phyin chad sgra de dag kyaṅ śiṅ de dag las ’byuṅ ba med par gyur to ||  rigs kyi bu de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ri rab ltar mṅon par ’phags pa’i rgyal po de yaṅ dge sloṅ chos smra ba spyod pa rnam par dag pa źes bya ba | dam pa’i chos yoṅs su ’dzin par bskos nas yoṅs su mya ṅan las ’das par gyur to ||  de’i tshe dge sloṅ spyod pa’i blo gros źes bya ba źig kyaṅ byuṅ ste | de ni tshul khrims kyi phuṅ po śin tu dag pa daṅ ldan źiṅ | ’jig rten pa’i mṅon par śes pa lṅa thob par gyur te | ’dul ba’i sde snod la’aṅ śin tu byaṅ bar gyur to || dge sloṅ de ni dka’ thub kyi mchog daṅ ldan pa ṅan ṅon la mos pa | ’khor gyi naṅ na spyod pa ste |  des gtsug lag khaṅ cig brtsigs nas | de na gnas śiṅ de’i ’khor du gyur pa rnams kyaṅ tshul khrims kyi phuṅ po śin tu dag pa la bkod par gyur te| sbyaṅs pa’i yon tan sdom pa la mos par gyur to || dge sloṅ de ni brtson ’grus brtsams śiṅ rtag par byaṅ chub kyi sems la gnas par gyur to ||  byaṅ chub sems dpa’ gźan dag kyaṅ spyod lam de ñid la yaṅ dag par bskul te | dmigs pa can gyi lta ba la yaṅ dag par bskul to || des ’du byed thams cad mi rtag pa źes bya bar ’dzin du btsud do || ’du byed thams cad sdug bsṅal źes bya bar ’dzin du btsud do || ’du byed thams cad bdag med pa źes bya bar ’dzin du btsud do || dge sloṅ de ni tiṅ ṅe ’dzin la mkhas par gyur te | byaṅ chub sems dpa’i spyod pa la mkhas pa ma yin źiṅ | dge ba’i rtsa ba daṅ ldan par gyur to ||  dge sloṅ chos smra ba spyod pa rnam par dag pa de ni sems can rnams kyi dbaṅ po mchog daṅ tha ma śes pa la mkhas par gyur te | de’i ’khor du gyur pa ji sñed pa de dag kyaṅ sbyaṅs pa’i yon tan gyi sdom pa lhur len par gyur te | mi dmigs pa’i bzod pa can thabsla mkhas pa dag tu gyur to ||  rigs kyi bu de nas chos smra ba spyod pa rnam par dag pa ’khor daṅ bcas te | dge sloṅ spyod pa’i blo gros gaṅ na gnas pa’i gtsug lag khaṅ der phyin nas de na gnas par gyur te | de gtsug lag khaṅ de nas yaṅ daṅ yaṅ sems can la sñiṅ brtse ba’i phyir groṅ du ’gro źiṅ | de dag tu zas kyi bya ba byas nas phyir ’oṅs par gyur to ||  des de dag tu rigs brgya stoṅ du ma dad par byas par gyur to || de’i ’khor ji sñed pa de dag kyaṅ tshul la mkhas par gyur to || de dag kyaṅ de dag tu doṅ źiṅ sems can rnams la chos ston to || de dag gis kyaṅ srog chags brgya stoṅ maṅ po bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu bkod par gyur to || dge sloṅ spyod pa’i blo gros kyi ’khor de dag ni bsam gtan lhur len ciṅ | groṅ dag tu yaṅ ’khor bar mi ’doṅ ṅo ||  de nas dge sloṅ spyod pa’i blo gros kyis byaṅ chub sems dpa’ gźan dag la ma dad pa’i sems bskyed nas des gaf fī rduṅs te | dge sloṅ gi dge ’dun bsdus nas dam tshig byas pa bdag cag gi naṅ nas su yaṅ ruṅ ste | sus kyaṅ groṅ du ’gro bar mi bya’o || khyed ni śes bźin med par spyod pa yin te | ñuṅ du smra ba ma yin gyis | khyod groṅ du doṅ bas kyaṅ ci źig bya ste | dgon pa la gnas pa ni bcom ldan ’das kyis gnaṅ źiṅ bsṅags pa yin gyis | khyod groṅ du ma ’doṅ bar bsam gtan gyi bde bas rnam par spyod cig ces bsgo’o ||  de dag gis de zer ba ltar ma mñan te | yaṅ groṅ dag ’doṅ bar gyur to || rigs kyi bu de nas dge sloṅ de dag nam groṅ nas phyir ’oṅs par gyur pa de’i tshe | dge sloṅ spyod pa’i blo gros kyis yaṅ gaf fī brduṅs nas | dge sloṅ gi dge ’dun bsdus te | ’di skad du gal te da phan chad khyed groṅ du ’doṅ daṅ | khyed gtsug lag khaṅ ’di na ma gnas śig ces bsgo’o ||  rigs kyi bu de nas dge sloṅ chos smra ba spyod pa rnam par dag pas dge sloṅ de’i sems bsruṅ ba’i phyir | raṅ gi ’khor rnams bos te | ’di skad du khyed groṅ du su yaṅ ma ’doṅ śig ces smras so|| de nas de’i tshe dge sloṅ de dag gis sems can gaṅ ji sñed cig smin par byas pa de dag dge sloṅ de dag daṅ | ma phrad pas śin tu mi dga’ bar yaṅ gyur | dge ba’i rtsa ba yaṅ yoṅs su ’grib par gyur to ||  rigs kyi bu de nas dge sloṅ chos smra ba spyod pa rnam par dag pa zla ba gsum po de dag ’das nas | gtsug lag khaṅ de nas gtsug lag khaṅ gźan du ’phos nas | groṅ daṅ | groṅ khyer daṅ | ljoṅ sdaṅ | yul daṅ | rgyal po’i pho braṅ ’khor dag tu ’gro źiṅ | sems can dag la chos ston par gyur to ||  rigs kyi bu de nas dge sloṅ spyod pa’i blo gros kyis | chos smra ba spyod pa rnam par dag pa yaṅ daṅ yaṅ groṅ du ’gro ba yaṅ mthoṅ | de’i ’khor du spyod lam tha mal pa can du mthoṅ nas | des yaṅ de la ma dad pa’i sems bskyed par gyur te | dge sloṅ ’di ni tshul khrims ’chal pa can | tshul khrims log pa can te | ’dis byaṅ chub ga la ’thob | dge sloṅ ’di’i byaṅ chub ni rgyaṅ riṅ ṅo || dge sloṅ ’di ni ’du ’dzir gnas gnas pa’o źes ’gro ba maṅ po dag la de skad brjod do ||  rigs kyi bu de nas dus gźan źig na | dge sloṅ spyod pa’i blo gros de ’chi ba’i dus byas par gyur nas | de de ltar ’chi ba’i dus byas pa daṅ | las de’i rnam par smin pas mnar med pa’i sems can dmyal ba chen por lhuṅ ṅo || de bskal pa bye ba stoṅ phrag dgu bcu rtsa dgur sems can dmyal ba chen por sdug bsṅal gyi tshor ba myoṅ bar gyur nas tshe rabs drug cur mi sñan par brjod pa thob par gyur to || tshe rabs stoṅ phrag sum cu rtsa gñis su rab tu byuṅ ba las phyir babs par gyur to ||  las kyi sgrib pa de ñid kyi lhag mas de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ’od phro dri ma med pa’i gsuṅ rab la rab tu byuṅ bar gyur to || de rab tu byuṅ nas lo bye ba brgya stoṅ phrag drug tu mgo’i thod la me ’bar ba ltar rnam par spyod kyaṅ | ’thun pa’i bzod pa tsam yaṅ ma thob ste | tshe rabs brgya stoṅ maṅ por dbaṅ po rtul por gyur to ||  rigs kyi bu de’i tshe de’i dus na | dge sloṅ chos smra ba spyod pa rnam par dag pa źes bya ba de gźan źig yin par sems na | de ltar mi blta ste | de ci’i phyir źe na | de bźin gśegs pa mi sgul ba ni de’i tshe de’i dus na | dge sloṅ chos smra ba spyod pa rnam par dag pa źes bya bar gyur to || rigs kyi bu de’i tshe de’i dus na | dge sloṅ chos smra ba spyod pa’i blo gros źes bya ba de gźan źig yin pa sñam du sems na | de ltar mi blta ste | de ci’i phyir źe na | ṅa ni dge sloṅ chos smra ba spyod pa’i blo gros źes bya bar gyur to || ṅa yaṅ de lta bu’i thabs phra mos de la ma dad pa’i sems bskyed de | las kyi sgrib pa mṅon par ’dus byas pas sems can dmyal ba dag tu lhuṅ bar gyur to || 
善男子。如過去無量(28)無邊不可思議阿僧祇劫。有佛名高須彌山(29)王如來應供正遍知明行足善逝世間解無上(752c1)士道法御天人師佛世尊。  壽命九千九百(2)千萬億那由他歳。  國土名金焔明。其國皆以(3)黄金爲地。  其所説法亦以三乘度脱衆生。  其(4)佛初會有八十百千萬億那由他聲聞弟子。  (5)次第二會。七十百千萬億那由他聲聞弟子。(6)第三會六十百千萬億那由他聲聞弟子。第(7)四會五十百千萬億那由他。聲聞弟子。皆得(8)阿羅漢。捨諸重擔逮得己利。盡諸有結正智(9)得解脱。  比丘尼衆倍於上數。優婆塞衆亦倍(10)上數。  優婆夷衆亦倍上數。菩薩衆亦倍上數。(11)皆得阿惟越致無生法忍。皆得無量無邊陀(12)羅尼門三昧門。能轉不退法輪。何況新發菩(13)薩意者。又發辟支佛道心者亦無量無邊。  (14)善男子。爾時彼佛會中弟子衆數無量無邊。  (15)彼金焔國中皆以七寶爲樹。於其寶樹常出(16)法音。所謂一切諸法空音。無相音。無作音。無(17)生音。無所有音。無取相音。其國人民聞是法(18)音。自然皆得諸法實相心得解脱。  其佛滅後(19)法住千歳。諸寶樹音亦不復出。  善男子。是高(20)須彌山王佛。以法囑累淨威儀菩薩令守護(21)法。囑累已後便入無餘涅槃。  時有比丘名有(22)威儀。持戒不淨得四禪四無色定及五神通。(23)善誦毘尼藏樂於苦行。不能善知他心。其弟(24)子衆亦皆苦行貴頭陀法。是淨威儀法師。持(25)戒清淨於無所有法中得巧方便。  復於一(26)時。淨威儀法師將諸弟子。到有威儀比丘住(27)處與共同止。淨威儀法師憐愍衆生故。從所(28)住處常入聚落食訖而還。教化百千萬家皆(29)作弟子。令發阿耨多羅三藐三菩提心。  其弟(753a1)子衆亦善教化。到諸聚落而爲説法。令若干(2)百千衆生皆發阿耨多羅三藐三菩提心。有(3)威儀比丘常樂住塔寺。其弟子衆不持淨戒(4)而樂行頭陀。有威儀比丘勤行精進其心決(5)定。自以所行化諸弟子。貪著善法有所見(6)得。所謂説一切有爲法皆無常皆苦一切法(7)無我。不能善行諸禪定法。亦不能善於菩(8)薩所行之道。本心不純故。  淨威儀法師善(9)知衆生諸根利鈍。知有威儀比丘心故。    不復(10)常入聚落。其諸弟子如本不異。有威儀比(11)丘見淨威儀法師諸弟子衆常入聚落。  生不(12)淨心。即鳴犍椎集衆立制。汝等自今已(13)去不應入於聚落。不能一心徐行靜默。數(14)入聚落得何等利。佛所稱讃阿練若住處。汝(15)等當行禪樂莫好入他家。  淨威儀法師諸(16)弟子衆。不受其語猶入聚落。後於一時有威(17)儀比丘。見從聚落中出。更鳴犍椎集衆。(18)説如是言。若復更入聚落者。不復得住(19)於此  (20)爾時淨威儀法師將護有威儀比丘故。告諸(21)弟子。汝等。從今已去勿入聚落。即如師(22)教不入聚落。爾時諸人民衆不見其師及諸(23)弟子故。皆懷憂惱善根退失。  淨威儀法師(24)2過三月自恣竟。從是中出至餘僧坊。於其(25)所止師徒還入城邑聚落爲人説法  後時有威(26)儀比丘。見淨威儀法師還入他家。見其弟子(27)毀失常儀復生不淨惡心作是念。是比丘(28)破戒毀戒何有菩提。便語衆人。是比丘雜行(29)去佛道甚遠。有威儀比丘起是業已。  後時(753b1)命終。是業果報故。墮阿鼻大地獄。九百千(2)億劫受諸苦惱。從地獄出六十三萬世。常被(3)誹謗其罪漸薄。後作比丘三十二萬世。出家(4)之後是業因縁反道入俗。  又餘罪業因縁(5)故。於淨明佛所出家入道殷勤精進如救(6)頭然。千萬億歳中乃至不得柔順法忍。無量(7)千萬世諸根闇鈍。  師子遊歩。於汝意云何。爾(8)時有威儀比丘豈異人乎。勿造斯觀則我身(9)是。我時起是微細不淨心。受此罪業墮於(10)地獄。 
善家子。於先(12)過去阿僧祇劫。復過無數廣大無量不可思(13)不可量。過已復過。於彼時節有佛出世。名(14)迷留上王如來應正遍知明行具足善逝世間(15)解無上士調御丈夫天人教師佛婆伽婆。  彼(16)如來壽量九十九倶致那由多百千歳。  彼世(17)界名金焔影。其彼佛土皆用金作。  亦以三乘(18)令衆生涅槃。何者爲三。所謂聲聞乘。獨覺(19)乘。菩薩乘。  彼如來第一集會。聲聞有八十(20)倶致那由多百千。彼皆阿羅漢。諸漏已盡應(21)作者作。所作已辦棄捨重擔。得到自利盡諸(22)有結。以平等智得善解脱。  等二集會。比丘(23)有七十倶致那由多百千。第三集會。比丘有(24)六十倶致那由多百千。第四集會。比丘有二(25)十五倶致那由多百千。  又倍上數比丘尼集。(26)又倍上數憂波塞迦集。又倍上數憂波斯迦(27)集。又倍上數  諸菩薩集。彼諸菩薩具足無生(28)法忍。巧出無邊三摩地道。得無邊門總持。(29)轉不退轉法輪。何況初乘發行菩薩。於中復(764b1)有無量無數獨覺乘者。  善家子。於彼時節。(2)彼佛有無量無數無算諸聲聞衆。  善家子。(3)彼金焔影世界。若樹若柱。彼皆七寶所成。(4)彼樹出如是聲。所謂空聲。無相聲。無願聲。(5)無生聲。無所有聲。無相貌聲。彼出如是等(6)聲。於中如是等聲出時。彼諸衆生其心解脱。  (7)彼如來滅度千歳正法住已。彼聲亦不復出。  (8)善家子。彼迷留上王如來應正遍知。勸請説(9)法比丘名淨善行。令其説法爾乃滅度。  善家(10)子。彼時復有説法比丘名善行意。其人具足(11)善淨戒聚。復得世間五通勝智。亦能轉誦毘(12)那耶藏。彼比丘復有嚴熾苦行。信樂廉儉領(13)衆説教。  彼安立住處已於中止住。彼之徒衆(14)善住戒聚。信樂頭多功徳及以減省。彼比丘(15)亦發勤行而離於菩提心。  彼有餘菩薩衆。亦(16)教以威儀道。令其相應。見有所得而行教化。(17)取諸行無常。取諸行苦。説諸行無我。彼無(18)巧慧。於菩薩行亦無善巧。彼比丘雖爾而善(19)根具足。  又彼説法比丘淨善行者。善知衆生(20)各各別根。彼所有衆。不重頭多功徳及以減(21)省。乃於無所得忍善巧方便。  善家子。爾時(22)説法比丘淨善行者。與其徒衆到善行意比(23)丘住處止宿。然亦以時數數入村。愍衆生故。(24)村中食業作已而出。  彼令多百千家已作淨(25)信。彼之徒衆亦善化導。到衆生所爲其説法。(26)令多百千衆生建立阿耨多羅三藐三菩提。(27)若善行意。所有徒衆憙樂修定不數入村。  爾(28)時善行意比丘。於淨善行説法者及徒衆邊。(29)不淨心生而言。此是嬾墮比丘常數入村。(764c1)即鳴犍遲集比丘衆。自作制住。汝等一莫(2)入村。向淨善行所有徒衆。作如是言。汝等(3)不善知行不少言語。何因汝等數數入村。諸(4)佛世尊讃歎許可住阿蘭拏。汝等莫到他家。(5)汝等應住思惟定樂。  善家子。爾時淨善行比(6)丘。所有徒衆於善行意比丘所制言教。不順(7)其轉復數入村。爲成熟衆生故。善家子。時彼(8)比丘從村出已。彼善行意比丘復鳴犍稚集(9)比丘衆。作如是言。汝等若更入村。於此住處(10)不得共住。  善家子。時淨善行説法者。護彼(11)比丘故。於自徒衆告言。汝等一莫入村。時(12)彼村中所有衆生。是彼比丘所成熟者。彼等(13)不見諸比丘故。悉懷熱惱善法損減。善家子。(14)時淨善行説法者。  彼三月過已。從住處出到(15)別住處。及共徒衆復入村城國邑王都。入已(16)爲諸衆生説法。  善家子。時善行意比丘。復(17)見淨善行説法者數入村家。亦見彼衆本性(18)威儀入他家中。彼復唯有不淨心生。今此比(19)丘惡戒破戒。自身既爾徒衆亦然。此禿何(20)有菩提。唯是詐誑。便告多人作如是言。此比(21)丘雜行去菩提遠。貴重利養染著他家。  善(22)家子。爾時善行意比丘於他時死。然其死時。(23)以於彼邊不淨心生。作業熟故墮阿毘至大(24)泥犁耶中。經九十九倶致百千劫在大泥犁(25)耶中。所有大泥犁耶苦皆具受已。於六十三(26)百千生中常得誹謗。於三十三百千生中行(27)出家已還退在俗。  以彼餘業障故。於無垢焔(28)如來應正遍知教中出家。壽量既長。於倶致(29)百千歳如救頭然發勤修行。猶未曾得隨順(765a1)道忍。復多百千生中闇鈍。以彼餘業故。  善家(2)子。彼時説法比丘名淨善行。汝莫異見。何(3)以故。不動如來即是。彼時説法比丘名淨善(4)行。善家子。彼時説法比丘名善行意。汝莫(5)異見。何以故。我身即是。彼時説法比丘名(6)善行意。我於彼所乃至微細方便。於中不淨(7)心生已。作此業障墮大泥犁耶中。 
A long time ago, son of good family, in times past, uncountable world-ages ago, even more uncountable, extended, immeasurable, unthinkable, unmeasured, even longer, and longer ago than that, at that time a Tathāgata, a śaint, a completely awakened Lord Buddha by the name of Mervabhyudgatarāja was born in the world.  The life-span of that Tathāgata was ninety-nine thousand million billion years,  and the name of his world was Kanakārcis, which was made up of golden things.  By means of three ways the beings there attained nirvāṇa.            In that world bushes and trees were made of the substance of jewels, and from these trees such sounds were emitted as the sound of emptiness, the sound of signlessness, the sound of absence of wishful thinking, the sound of non-arising, the sound of non-cessation, the sound of no essential nature, the sound of absence of essential characteristics; and as these sounds were emitted, the minds of these beings were freed.  When that Tathāgata had reached nirvāṇa the teaching lasted for a thousand years, but after that those sounds were no longer emitted from those trees.  Son of good family, that Tathāgata Mervabhyudgatarāja impelled the preacher of religion, the monk named Viśuddhacāritra to hold on to the true teaching, and then he entered nirvāṇa.  At that time, son of good family, there was also a monk named Cāritramati, who believed in very severe practices, and he was perfected in the rules of the most pure morality, and had even attained the five worldly supernatural knowledges he was an expert in monastic rules, and the asceticism of that monk was frightening.  He founded a monastery, where he stayed, and he established his followers in the rules of most pure morality, putting his faith in the vows concerning the fualities of purification. That monk was vigorous, and always stayed with the thought of Awakening;  he urged other bodhisattvas to adopt that kind of behaviour, and he thus urged them to adopt preconceived views: he made them hold on to the dictum that all conditioned things are impermanent, he made them hold on to the dictum that all conditioned things are suffering, he made them hold on to the dictum that all conditioned things are selfless. That monk became an expert on concentration, but he did not become an expert on the behaviour of a bodhisattva. ṅevertheless his roots of good were perfected.  The preacher of religion, the monk Viśuddhacāritra was expert in knowing the excellent and weak abilities of living beings, and his followers, as many as they were, all of them excelled in their vows concerning the fualities of purification, and they were experts in expedient means, having the tolerance of being without any preconceived views.  Son of good family, then the preacher of religion, the monk Viśuddhacāritra came with his followers to the monastery where the monk Cāritramati lived, and stayed there. And from that monastery they went into the town, out of compassion, and when they had conducted the meal ritual [of mendicancy] they returned.  Among these beings Viśuddhacaritra made many hundred thousand groups of beings believe, and his followers, as many as they were, became proficient in the art of religious leadership. Going to them they taught religion to the living beings, and they established many hundred thousands of living beings in the incomparable complete Awakening. But the followers of Cāritramati were only intent on meditation, and they never went for alms-rounds in the town.  Then the monk Cāritramati produced thoughts of disbelief in those other bodhisattvas, and he sounded the gong; having assembled the congregation of monks he made an order: No one among us should go to the town. And he admonished Viśuddhacāritra’s followers: You practise without the proper mindfulness, and you talk too much. And what are you doing by going to the town? The Lord has admonished us and praised us that we should live in seclusion, thus you should not go to the town but practise with the joy of meditation!  But they did not listen to what he said and went to the town again. And, son of good family, then, when those monks came back from the town, Cāritramati sounded the gong again, and having assembled the congregation of monks he admonished them saying: If from now on you go to town, you cannot stay in this monastery.  Then, son of good family, the preacher of religion, the monk Viśuddhacāritra called on his entourage for the sake of protecting the mind of that monk, and said: ṅone of you should again go to the town. But then, at that time, all the living beings who had been educated by those monks did not meet those monks anymore, and became exceedingly sad, and their roots of good were also obscured.  Then, son of good family, after three months, the preacher of religion, the monk Viśuddhacāritra, moved from that monastery on to another monastery, and his monks went again to the towns, the villages, to the smaller places and to the courts of the kings’ palaces to teach religion to the people.  Then, son of good family, the monk Cāritramati saw the preacher of religion Viśuddhacāritra go again and again to the town, and having seen the vulgar behaviour of his entourage, he again produced thoughts of disbelief: This monk has bad morality, perverted morality, how can he reach Awakening? And he said on many occasions: The Awakening of this monk is far away, this monk keeps on mixing with people.  Then, son of good family, at another time, the monk Cāritramati became affected by the forces of death, and when in this way he had been affected by the forces of death, he fell by the maturing of his deeds into the great hell of Avīci. Having experienced feelings of suffering in the great hell for ninety-nine thousand times ten millions of world ages, he experienced having a bad reputation for sixty-three thousand births. Then, after having adopted a monk’s life for thirty-two thousand births, his deeds again balanced out.  Because of the rest of those hindrances of past deeds he adopted a monk’s life in the teachings of the Tathāgata, the saint, the complete Buddha Vimalārcismat, and after having adopted a monk’s life he could, after six hundred thousand times ten millions of years practice in such a way that his head seemed to be on fire, but he did not attain tolerance in accordance with the teachings, and for many hundred thousand births his abilities were moderate.  At that time, son of good family, on that occasion, the preacher of religion, the monk Viśuddhacāritra, do you think he was someone else? dho not look at it that way. And why? The Tathāgata Akṣobhya was at that time, on that occasion, the preacher of religion, the monk Viśuddhacāritra. At that time, son of good family, on that occasion, if you think the preacher of religion, the monk Cāritramati, was someone else, you should not look at it that way. And why? Because I was that preacher of religion, the monk Cāritramati. And I made those thoughts of unbelief arise in him through these too subtle means, and by the forces of hindrances from past deeds fell into the hells. 
ye kulaputraivaṃrūpeṇa karmāvaraṇenānarthikāḥ | tair na dvitīyasya bodhisatvasya sarvvacaryāsuvipratipattavyaṃ | sarvvāḥ kriyās tasyādhimoktavyāḥ |  evañ cittam utpādayitavyaṃ na ahaṃ paracittaṃ jāne durvvijñeyā satvacaryā |  idañ ca khalu kulaputrārthavaśaṃ saṃpaśyaṃs tathāgata evandharman deśayati na pudgalena pudgalaḥ pramātavyaḥ | aham vā pudgalaṃ pramiṇuyāṃ yovā syān mādṛśaḥ |  yaḥ kulaputrātmānaṃ rakṣitukāmas tena na kasyacic caryā vivecayitavyā | na pareṣāṃ vikuṭṭanā karttavyā | ayam īdṛśo ’yam īdṛśa iti |  buddhadharmābhiyuktena bhavitavyaṃ rātrindivaṃ dharmapaliguddhamānasena || 
rigs kyi bu de ltar phra ba ni las kyi sgrib pa yin gyis | rigs kyi bu su las kyi sgrib pa de ltabu mi ’dod pa de dag gis gźan gyi spyod pa la khoṅ khro bar mi bya’o || de’i spyod pa thams cad la yid ches par bya’o ||  ’di sñam du pha rol gyi sems ni bdag gis mi śes te | sems can gyi spyod pa ni śes par dka’o sñam du sems bskyed par bya’o ||  don gyi dbaṅ de gzigs nas | de bźin gśegs pas ’di skad du chos ston te | gaṅ zag gis gaṅ zag la tshod gzuṅ bar mi bya’o || gaṅ zag gis gaṅ zag la tshod bzuṅ na rma ’byuṅ bar ’gyur te | ṅa’am gźan yaṅ ṅa daṅ ’dra ba dag gis gaṅ zag la tshod gzuṅ ṅo ||  rigs kyi bu su bdag bsruṅ bar ’dod pa des gźan su’i spyod pa la’aṅ brtag par mi bya ste | de dag la ’di ni ’di ’dra’o || ’di ni ’di ’dra’o źes dpya bar mi bya’o ||  ñin mtshan du saṅs rgyas kyi chos la brtson par bya’o || 
師子遊歩。若人不欲起是微細罪業(11)者。於彼菩薩不應起於惡心。菩薩諸所(12)行道皆當信解。  不應起於瞋恨之心。應作(13)是念。我不能善知他人心。衆生所行是亦(14)難知。  善男子。如來見是利故常説是法。是(15)故行者不應平量於人。唯有如來及似如來(16)者。乃能知是。  是故行者若欲自護其身愼(17)莫平量於人而相違逆。  菩薩若欲修集佛法。(18)4常當晝夜勤心專念。 
善家子。(8)有如是微細業障。善家子。若有菩薩不欲如(9)是業障者。於第二菩薩所諸修行中不應違(10)背。諸作業中皆當信順。  應生如是心。我不(11)知他心。衆生所行是亦難知。  善家子。如來見(12)是義故。説如是法於富伽羅。富伽羅所不應(13)選擇。唯我能選擇富伽羅及餘似我者。  善家(14)子。若欲自護不應選擇。有所行者不於他所(15)而作遮礙。此如是相。  當於佛法勤作相應。(16)晝夜勤念與法相應。 
Son of good family, [since the hindrances of deeds are to that extent subtle, son of good family,] those who do not wish to be connected with such hindrances of deeds, should not have any hostility against any of the practices of another bodhisattva. They should rather have faith in all his undertakings.  One should think thus: I do not know the thoughts of others; the behaviour of living beings is hard to understand.  chonsidering the meaning of this, the Tathāgata taught the dharma thus: A person should not judge another; it is only for me, or someone like me, to judge another person.  The one, son of good family, who wishes to protect himself should not question the practice of any other, nor should he criticize others, thinking: This one is like this, this one like that.  He should, rather, day and night, cultivate himself, intent on the religion of the Buddha, with a mind absorbed in religion. 
     
rigs kyi bu chos la bsgoms pa’i yid kyis bsam pa thag pa nas yaṅ dag par źugs pa’i byaṅ chub sems dpa’ ni gźan la dpya bar brtson par mi gnas so ||  rigs kyi bu gal te stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na | sems can gaṅ ci sñed cig yod pa de dag thams cad byaṅ chub sems dpa’ la la źig gis dge ba bcu’i las kyi lam la bkod pa bas | byaṅ chub sems dpa’ gaṅ gcig pu dben par ’dug ste| chuṅ ṅu na se gol gtogs pa tsam du’aṅ chos thams cad tshul gcig par yid ches śiṅ tha na chuṅ ṅu dri ba’am | dpyad pa’am | luṅ ’bog pa’am | kha ton bya ba’i phyir gnas na | ’di ni de bas ches bsod nams maṅ du ’phel lo ||  de ci’i phyir źe na | rigs kyi bu tshul ’di khoṅ du chud pas byaṅ chub sems dpa’ rnams las kyi sgrib pa thams cad rnam par dag pa ’thob bo || sems can thams cad la chags pa daṅ | khoṅ khro ba daṅ bral bar ’gyur ro || rnam pa thams cad mkhyen pa’aṅ myur du ’thob par ’gyur ro || 
深發菩薩心者。不當(19)好求人長短。  菩薩若能教三千大千世界(20)4中衆生令行十善。不如菩薩如一食頃一心(21)靜處念一相法門。乃至聞受讀誦解説是(22)人福徳勝彼甚多。  何以故。諸菩薩用是法門(23)能滅一切業障罪。亦於一切衆生之中。離(24)憎愛心便能疾得一切種智。 
善家子。發行深心菩薩。(17)不應復於他所而作遮礙。當勤隨順相應修(18)行。  善家子。假使三千大千世界衆生。若有(19)菩薩令彼安立十善業道。若有菩薩獨到閑(20)處。乃至一彈指頃信諸法一相道。若問若共(21)議。若説若教誦。若自誦。此生福徳過多於(22)彼。  何以故。善家子。菩薩摩訶薩因此道故(23)得淨業障。諸衆生中遠離愛憎。速到遍智
(24)佛説諸法本無經卷上
佛説諸法本無經卷中(4)隋天竺三藏闍那崛多譯 
Son of good family, the bodhisattva who is well established in his practice in accordance with his intentions, with a mind intent on cultivating religion, he does not behave so as to engage in criticism of others.  Son of good family, if some bodhisattva established all the living beings in the three thousand great thousand worlds on the way of the ten good actions, if that were to be compared with a bodhisattva staying by himself detached from the world, who just for a very short moment, a mere snap of the fingers, believed that all moments of existence are of one principle, or even would just briefly take some time to ask about that, consider it, learn it and study it, this last would be more effective as far as the increase of merit is concerned.  Why? Son of good family, if bodhisattvas understand this principle, they will attain the purification of all hindrances of deeds, and become without attachment or aversion towards all living beings; they will soon attain knowledge of every aspect of existence. 
                                 
de nas bcom ldan ’das la ’jam dpal gźon nur gyur pas ’di skad ces gsol to ||  bcom ldan ’das las kyi sgrib pa rnam par dag pa źes bya ba ji tsam gyis na las kyi sgrib pa rnam par dag par ’gyur |  bcom ldan ’das kyis bka’ stsal pa | ’jam dpal byaṅ chub sems dpa’ gaṅ chos thams cad las med ciṅ | rnam par smin pa med par śes pa des las kyi sgrib pa rnam par dag pa ’thob bo ||  ’jam dpal gźan yaṅ byaṅ chub sems dpa’ gaṅ gis ’dod chags kyi mtha’ yaṅ dag pa’i mthar mthoṅ ba daṅ | źe sdaṅ gi mtha’ yaṅ dag pa’i mthar mthoṅ ba daṅ | gti mug gi mtha’ yaṅ dag pa’i mthar mthoṅ ba des las kyi sgrib pa rnam par dag pa ’thob bo ||  ’jam dpal gźan yaṅ byaṅ chub sems dpa’ gaṅ gis sems can thams cad daṅ | chos thams cad mya ṅan las ’das pa’i dbyiṅs su mthoṅ ba des las kyis grib pa rnam par dag pa ’thob bo ||  ’jam dpal de ci’i phyir źe na | lta ba yod na las mṅon par ’du byed par ’gyur te | ’jam dpal byis pa thos pa med pa so so’i skye bo ni chos thams cad śin tu yoṅs su mya ṅan las ’das par mi śes pas | bdag daṅ źan du dmigs so ||  dmigs nas lus daṅ | ṅag daṅ | yid kyis las rnam pa gsum mṅon par ’du byed de | de yaṅ dag pa ma yin par sgro ’dogs pas bdag ni ’dod chags so || bdag ni źe sdaṅ ṅo || bdag ni gti mug go źes rnam par rtog go ||  gal te de bźin gśegs pa’i bstan pa la rab tu byuṅ na | de ’di sñam du bdag ni tshul khrims daṅ ldan pa’o || bdag ni tshaṅs par spyod pa’o || bdag gis ni ’khor ba las yaṅ dag par ’da’ bar bya’o || bdag gis ni mya ṅan las ’das pa thob par bya’o || bdag gis ni sdug bsṅal las rnam par grol ba thob par bya’o sñam du sems śiṅ |  de yaṅ dag pa ma yin par sgro ’dogs pas | chos ’di dag ni dge ba’o || chos ’di dag ni mi dge ba’o || chos ’di dag ni yoṅs su śes par bya’o || chos ’di dag ni spaṅ bar bya’o || chos ’di dag ni mṅon du bya’o || chos ’di dag ni bsgom par bya’o || sdug bsṅal ni śes par bya’o || kun ’byuṅ ni spaṅ bar bya’o || ’gog pa ni mṅon du bya’o || lam ni bsgom par bya’o źes rnam par rtog go||  de ’du byed thams cad ni mi rtag pa’o || ’du byed thams cad ni sdug bsṅal ba’o || ’du byed thams cad ni kun nas ’bar ba’o ||  ci nas kyaṅ bdag ni ’du byed rnams las ’bros par bya’o sñam du rnam par rtog ste | de de ltar rtog pa’i tshe | skyo ba daṅ ldan pa’i ’du śes yid la byed pa | mtshan ma sṅon du btaṅ ba dag ’byuṅ ste | de ’di sñam du gaṅ ’di chos rnams yoṅs su śes pa ’di ni sdug bsṅal yoṅs su śes pa’o ||  de ’di sñam du ji nas kyaṅ bdag gis kun ’byuṅ ba spaṅ bar bya’o źes de chos thams cad la ṅo mi mtho źiṅ khrel bar sems | ’jigs pa daṅ | rab tu ’jigs pa daṅ | yoṅs su ’jigs pa skyed ciṅ | de ’di sñam du gaṅ ’di chos de dag las ṅo tsha bar gyur pa de ni kun ’byuṅ ba spaṅ ba’o sñam du sems so ||  de ’di sñam du ci nas kyaṅ bdag gis ’gog pa mṅon du bya’o sñam nas | de chos de dag rnam par brtags nas de’i ’og tu de dag ’gog par ’du śes śiṅ | de ’di sñam du gaṅ chos rnams mṅon du bya ba de ni ’gog pa yin no sñam mo ||  de ’di sñam du ci nas kyaṅ bdag gis lam bsgom par bya’o sñam ste | de gcig pu dben par soṅ nas chos de dag yid la byas pas źi gnas ’thob ste | de’i skyo ba daṅ ldan pa’i yid la bya ba de daṅ | źi gnas thob pa des chos thams cad las sems rab tu źum par ’gyur ||  sems rab tu ’god par ’gyur | sems phyir ldog par ’gyur źiṅ ṅo mi mtho ste | ṅo tsha la rnam par smod de | mṅon par dga’ ba med pa skyed do ||  de ’di sñam du bdag ni sdug bsṅal thams cad las grol ba ste | bdag gis de las goṅ du bya ba gźan med do || bdag ni dgra bcom pa yin no źes dam ’cha’o ||  de ’chi ba’i dus la bab pa’i tshe | bdag skye bar ’gyur ba mthoṅ nas | saṅs rgyas kyi byaṅ chub la nem nur daṅ the tsom du gyur te | de the tsom du ltuṅ ba’i sems kyis dus byas nas sems can dmyal ba chen po dag tu skye ste | de yaṅ ma skyes pa’i chos rnams la rnam par brtags pa’i phyir ro || 
爾時文殊師利(25)法王子白佛言。  世尊。如佛所説滅業障罪。(26)云何滅業障罪。  佛告文殊師利。若菩薩見(27)一切法性無業無報。則能畢滅業障之罪。  又(28)文殊師利。若菩薩見貪欲際即是眞際。見瞋(29)恚際即是眞際。見愚癡際即是眞際。則能畢(753c1)滅業障之罪。  又文殊師利。若菩薩能見一(2)切衆生性即是涅槃性。則能畢滅業障之罪。  (3)所以者何。若人自有所見即能起業無知無(4)聞。凡夫愚人不知諸法畢竟滅相。故自見(5)其身亦見他人。  以是見故便起身口意業。是(6)人妄見憶想分別。作是念。我是貪欲瞋恚(7)愚癡。  如是分別故於佛法中出家學道。復作(8)是念。我是持戒修梵行人。我當越度生死。(9)6得於涅槃免諸苦惱。  是人分別諸法。是善(10)是不善。是應知是應斷是應證是應修。所謂(11)苦應見集應斷滅應證道應修。  而復分別。(12)一切諸行皆悉無常。一切諸行皆悉是苦。(13)一切諸行皆三毒熾然。  我當疾捨此有爲法。(14)常作如是思惟。於諸行中種種取相而生(15)厭心(16)爾時便作是念。見諸行如是。是名見苦(17)惡厭諸行。  是名斷集分別諸行。  見於滅諦即(18)作是念。我今見滅是名證滅。  我當修道便至(19)靜處念如是法。作是念已攝心定住。是人先(20)得厭心。  今得定心故於諸行中心便捨離。而(21)自愧厭不喜不樂  復作是念。我今於一切法(22)中已得解脱更無所作。我身已得阿羅漢道。  (754a1)是人命終之時見受生處。即菩提中心生疑(2)悔。以此疑故命終之後墮大地獄。何以(3)故。是人於無生法中而分別故 
(5)爾時曼殊尸利童眞而白佛言。  佛説業障淨(6)者。世尊。菩薩云何業障當淨。  佛言。曼殊尸(7)利。若有菩薩見於諸法無業無報。彼當到業(8)障淨。  復次曼殊尸利。若有菩薩即於欲際而(9)見實際。彼當到業障淨。瞋際癡際即見實際。(10)彼當到業障淨。  復次曼殊尸利。若有菩薩。(11)見諸衆生即涅槃界。彼當到業障淨。  何以故。(12)曼殊尸利。彼以順見業障得淨。曼殊尸利。(13)於四聖諦不如實見。有四倒心衆生。於不實(14)流轉不能超過。如是語已。曼殊尸利復於佛(15)所白言。世尊爲説。衆生云何當有所見。而(16)於流轉不能超過。佛言。曼殊尸利。衆生著(17)我我所故。於流轉不能超過。何以故。曼殊(18)尸利。若見自他彼有業行。曼殊尸利。凡夫(19)小兒衆生以無聞故。不知諸法畢竟滅度。彼(20)於自他而有所見。  見已作三種業身語及意。(21)彼於無有有取。分別我貪我瞋我癡。  彼若如(22)來教中出家。當作是念。我具戒我淨行。我(23)當過流轉。我當得涅槃。我當解脱苦。  彼復(24)分別此法善此法不善。此法漏此法無漏。此(25)法知此法斷。此法證此法修。所謂苦應知。(26)集應斷。滅應證。道應修。  彼復分別諸行無(27)常。諸行苦。諸行熾然。  我於諸行應當走出。(28)彼如是觀察生時。即於和合想念而有厭捨。(29)此相先行。彼作是念。此苦應知。若此諸法(765c1)所應知者。  彼作是念。我應斷集。彼於諸法(2)羞慚厭怖。彼作是念。此集應斷。若此諸法(3)所羞厭者。  彼作是念。滅應證道應修。彼法(4)分別已復知於滅。  彼作是念。此是彼滅應證。(5)若此諸法所應證者。  彼作是念。我應修道。(6)彼便獨到閑處。思念諸法得舍摩他滅於思(7)念。彼得舍摩他故。  於諸法中其心自然開敷(8)涼潤。轉生羞慚不憙樂心。  彼作是念。我脱(9)諸苦於上更無所作。自謂是阿羅漢。作如是(10)知。 
                                 
(catvāri āryasatyāni) 
|| bam po gñis pa || || de nas bcom ldan ’das la ’jam dpal gźon nur gyur pas ’di skad ces gsol to || bcom ldan ’das ’phags pa’i bden pa bźi po rnams ji ltar blta bar bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal gaṅ gis ’du byed thams cad ma skyes par mthoṅ ba des sdug bsṅal yoṅs su śes so || gaṅ gis chos thams cad ’byuṅ ba med par mthoṅ ba des kun ’byuṅ ba rab tu spaṅs so || gaṅ gis chos thams cad śin tu mya ṅan las ’das par mthoṅ ba des ’gog pa mṅon du byas so || gaṅ gis chos thams cad dṅos po med par mthoṅ ba des lam bsgoms so || ’jam dpal gaṅ gis ’phags pa’i bden pa bźi de ltar mthoṅ ba de ni | chos ’di dag ni dge ba’o || chos ’di dag ni mi dge ba’o || chos ’di dag ni yoṅs su śes par bya ba’o || chos ’di dag ni spaṅ bar bya ba’o || chos ’di dag ni mṅon du bya ba’o || chos ’di dag ni bsgom par bya ba’o || sdug bsṅal ni yoṅs su śes par bya ba’o || kun ’byuṅ bani spaṅ bar bya ba’o || ’gog pa ni mṅon du bya ba’o || lam ni bsgom par bya ba’o źes mi rtog rnam par mi rtog go || de ci’i phyir źe na | chos gaṅ dag la byis pa so so’i skye bo dag ’dod chags pa daṅ |źe sdaṅ ba daṅ | gti mug par ’gyur ba’i chos de dag des ma skyes pa daṅ | med pa daṅ | nor ba daṅ | yoṅs su brtags pa daṅ | yoṅs su bskyed par mthoṅ ba’i phyir te | de chos gaṅ yaṅ mi len mi ’dor ro || de’i sems ni khams gsum pa la chags pa med de | khams gsum pa thams cad ma skyes pa daṅ | sgyu ma lta bu daṅ | rmi lam lta bu daṅ | brag ca lta bu daṅ | mig yor lta bur yaṅ dag par mthoṅ ṅo|| des dge ba daṅ | mi dge ba’i chos thams cad smig rgyu lta bur mthoṅ ste | des ’dod chags kyi khams mya ṅan las ’das pa’i dbyiṅs su mthoṅ ṅo || de bźin du źe sdaṅ gi khams daṅ | gti mug gi khams mya ṅan las ’das pa’i dbyiṅs su mthoṅ ṅo || des chos rnams de lta bu’i raṅ bźin du mthoṅ bas | sems can thams cad la chags pa daṅ | khoṅ khro ba med par ’gyur ro || de ci’i phyir źe na | des gaṅ la chags par bya ba daṅ | khoṅ khro bar bya ba de lta bu’i chos mi dmigs so || de nam mkha’ daṅ mñam pa’i sems kyis saṅs rgyas kyaṅ yaṅ dag par rjes su mi mthoṅ ṅo || chos daṅ dge ’dun yaṅ dag par rjes su mi mthoṅ ṅo || de chos thams cad yaṅ dag par rjes su mi mthoṅ bas chos gaṅ la yaṅ the tsom mi skyed de | the tsom med pas ñe bar len pa med do || ñe bar len pa med pas ñe bar len pa med par yoṅs su mya ṅan las ’das te | ’jam dpal de lta bu’i chos śes pas gnas brtan rab ’byor de bźin gśegs pa’i źabs la phyag ’tshal du mi ’oṅ ṅo || de ci’i phyir źe na | bdag ñid kyaṅ mi dmigs na | de bźin gśegs pa dmigs pa lta smos su ga la yod de | de ni gnas med do || 
(4)爾時文殊師利法王子白佛言。世尊。今云何(5)應觀四聖諦。佛告文殊師利。若行者能見一(6)切法即是無生性。是名見苦。若能見一切法(7)不集不起。是名斷集。若能見一切法畢竟滅(8)相。是名證滅。若能見一切法無所有性。是名(9)修道。文殊師利。若行者能如是見四聖諦。是(10)人不作如是分別。是法善是法不善。是法應(11)見是法應斷是法應證是法應修。所謂苦應(12)見集應斷滅應證道應修。所以者何。凡夫(13)所行貪欲瞋恚愚癡。行者見是法皆空無生(14)無所有不可分別。但積集虚妄。爾時於法無(15)所取無所捨。於三界中心無所礙。見一切三(16)界畢竟不生。見一切善不善法虚誑不實如(17)幻如夢如影如響如焔。行者見貪欲性即是(18)涅槃性。瞋恚性即是涅槃性。愚癡性即是涅(19)槃性。若能見一切法性如是。便於一切衆生(20)之中不起憎愛。所以者何。是行者不得是(21)法。若生愛處若生憎處。安住虚空心中。乃(22)至不見佛不見法不見僧。是則不見一切法。(23)若不見一切法於諸法中則不生疑。不生疑(24)故則不受一切法。不受一切法故則自寂滅。(25)文殊師利。長老須菩提。知如是法故不來禮(26)佛足。須菩提尚不得自身。何況得如來身。(27)不得自身而得如來身者。無有是處 
彼欲死時見受生處。則於佛菩提中有疑(11)惑不正意。彼以心墮疑惑故。死已當墮諸大(12)泥犁耶中。何以故。墮無生諸法中分別故。(13)於佛菩提有毀害心。 
 
(catvāri smṛtyupasthānāni)  (evam ukte mañ)juśrīḥ kumārabhūto bhaga(vantam etad avocat |) ...    (yena cittaṃ nāmamātraṃ jñāyate | idaṃ citte cittānupaśyanā smṛtyu)pasthānaṃ |  yena na kuśalaḥ nākuśa(lo dharma upalabhyate | idaṃ dharme dharmānupaśyanā smṛtyupasthānam |) ...   
de nas bcom ldan ’das la ’jam dpal gźon nur gyur pas ’di skad ces gsol to || bcom ldan ’das dran pa ñe bar gźag pa bźi rnams ji ltar blta bar bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal ma ’oṅs pa’i dus na dge sloṅ dag ’byuṅ ste | de dag mi sdug pa’i rnam pas lus la lus kyi rjes su lta ba’i dran pa ñe bar gźag pa ston to || skye ba daṅ ’gag pa’i rnam pas tshor ba la tshor ba’i rjes su lta ba’i dran pa ñe bar gźag pa ston to || sems skye ba daṅ | ’gag pa’i chos can du lta’o źes sems la sems kyi rjes su lta ba’i dran pa ñe bar gźag pa ston to || gaṅ la ril po’i ’du śes med pa de la chos kyi ’du śes med do źes chos la chos kyi rjes su lta ba’i dran pa ñe bar gźag pa ston to ||  de skad ces bka’ stsal pa daṅ | bcom ldan ’das la ’jam dpal gźon nur gyur pas ’di skad ces gsol to ||  bcom ldan ’das ’o na dran pa ñe bar gźag pa bźi rnams ji ltar blta bar bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chog mod | de bźin gśegs pa rnams kyi ldem po dag ni śes par dka’o || ’jam dpal gyis gsol pa | bcom ldan ’das ’on kyaṅ dran pa ñe bar gźag pa bsgom pa bstan du gsol | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal gaṅ gis lus nam mkha’ daṅ mñam par mthoṅ na | de ni lus la lus kyi rjes su lta ba’i dran pa ñe bar gźag pa’o || ’jam dpal gaṅ gis tshor ba naṅ daṅ | phyi daṅ | gñis ka med par yaṅ mi dmigs na | de ni tshor ba la tshor ba’i rjes su lta ba’i dran pa ñe bar gźag pa’o ||  ’jam dpal gaṅ gis sems miṅ tsam du śes na | de ni sems la sems kyi rjes su lta ba’i dran pa ñe bar gźag pa’o ||  ’jam dpal gaṅ gis dge ba daṅ mi dge ba’i chos ma dmigs na | de ni chos la chos kyi rjes su lta ba’i dran pa ñe bar gźag pa’o ||  ’jam dpal dran pa ñe bar gźag pa bźi ni de ltar blta’o || 
(28)文殊師利復白佛言。世尊。行者云何應觀四(29)念處。佛告文殊師利。當來世有比丘如是説。(754b1)觀内身處若觀不淨是身念處。觀樂皆苦是(2)受念處。觀心生滅性是心念處。觀壞和合相(3)但得法相是法念處。  文殊師利白佛言  世尊。(4)今云何眞觀四念處。佛言。止止文殊師利。不(5)須問也。如來隨宜説法難可得解。文殊師(6)利言。世尊。愍念衆生故願必爲説。佛告文(7)殊師利。若行者見身如虚空是爲身念處。若(8)行者見受不得内外兩間是爲受念處。  若(9)行者知心唯有名字。是爲心念處。  若行者(10)不得善法不得不善法。是爲法念處。  文殊師(11)利。應如是觀四念處。 
爾時曼殊尸利童眞復(14)白佛言。世尊。云何當見四聖諦。佛言。曼殊(15)尸利。若見諸行無生。彼即知苦。若見諸行(16)無起。彼即斷集。若見諸法畢竟滅度。彼即(17)證滅。若見諸法無有。彼即修道。曼殊尸利。(18)若如是見四聖諦。彼不分別此法善此法不(19)善。此法當知。此法當斷。此法當證。此法當(20)修。所謂苦應知。集應斷。滅應證。道應修。(21)何以故。若諸凡夫小兒染恚癡處。於中見彼(22)諸法無生無有不實分別所繋。如是見已。彼(23)於法中無取無捨。見諸欲瞋癡等。皆如虚空(24)自性。彼於諸三界中無所著。於諸三界彼(25)見無生。見諸三界如幻如夢如響如影。於諸(26)善不善法。見其如焔。見彼欲界即涅槃界。(27)見瞋恚界即涅槃界。見愚癡界即涅槃界。彼(28)見諸法如是自性。便於諸衆生中遠離愛憎。(29)何以故。彼於諸法不見若愛若憎。心等虚空。([([(765a1)道忍。復多百千生中闇鈍。以彼餘業故。善家(2)子。彼時説法比丘名淨善行。汝莫異見。何(3)以故。不動如來即是。彼時説法比丘名淨善(4)行。善家子。彼時説法比丘名善行意。汝莫(5)異見。何以故。我身即是。彼時説法比丘名(6)善行意。我於彼所乃至微細方便。於中不淨(7)心生已。作此業障墮大泥犁耶中。善家子。(8)有如是微細業障。善家子。若有菩薩不欲如(9)是業障者。於第二菩薩所諸修行中不應違(10)背。諸作業中皆當信順。應生如是心。我不(11)知他心。衆生所行是亦難知。善家子。如來見(12)是義故。説如是法於富伽羅。富伽羅所不應(13)選擇。唯我能選擇富伽羅及餘似我者。善家(14)子。若欲自護不應選擇。有所行者不於他所(15)而作遮礙。此如是相。當於佛法勤作相應。(16)晝夜勤念與法相應。善家子。發行深心菩薩。(17)不應復於他所而作遮礙。當勤隨順相應修(18)行。善家子。假使三千大千世界衆生。若有(19)菩薩令彼安立十善業道。若有菩薩獨到閑(20)處。乃至一彈指頃信諸法一相道。若問若共(21)議。若説若教誦。若自誦。此生福徳過多於(22)彼。何以故。善家子。菩薩摩訶薩因此道故(23)得淨業障。諸衆生中遠離愛憎。速到遍智(24)佛説諸法本無經卷上
(765b1)佛説諸法本無經卷中(4)隋天竺三藏闍那崛多譯(5)爾時曼殊尸利童眞而白佛言。佛説業障淨(6)者。世尊。菩薩云何業障當淨。佛言。曼殊尸(7)利。若有菩薩見於諸法無業無報。彼當到業(8)障淨。復次曼殊尸利。若有菩薩即於欲際而(9)見實際。彼當到業障淨。瞋際癡際即見實際。(10)彼當到業障淨。復次曼殊尸利。若有菩薩。(11)見諸衆生即涅槃界。彼當到業障淨。何以故。(12)曼殊尸利。彼以順見業障得淨。曼殊尸利。(13)於四聖諦不如實見。有四倒心衆生。於不實(14)流轉不能超過。如是語已。曼殊尸利復於佛(15)所白言。世尊爲説。衆生云何當有所見。而(16)於流轉不能超過。佛言。曼殊尸利。衆生著(17)我我所故。於流轉不能超過。何以故。曼殊(18)尸利。若見自他彼有業行。曼殊尸利。凡夫(19)小兒衆生以無聞故。不知諸法畢竟滅度。彼(20)於自他而有所見。見已作三種業身語及意。(21)彼於無有有取。分別我貪我瞋我癡。彼若如(22)來教中出家。當作是念。我具戒我淨行。我(23)當過流轉。我當得涅槃。我當解脱苦。彼復(24)分別此法善此法不善。此法漏此法無漏。此(25)法知此法斷。此法證此法修。所謂苦應知。(26)集應斷。滅應證。道應修。彼復分別諸行無(27)常。諸行苦。諸行熾然。我於諸行應當走出。(28)彼如是觀察生時。即於和合想念而有厭捨。(29)此相先行。彼作是念。此苦應知。若此諸法(765c1)所應知者。彼作是念。我應斷集。彼於諸法(2)羞慚厭怖。彼作是念。此集應斷。若此諸法(3)所羞厭者。彼作是念。滅應證道應修。彼法(4)分別已復知於滅。彼作是念。此是彼滅應證。(5)若此諸法所應證者。彼作是念。我應修道。(6)彼便獨到閑處。思念諸法得舍摩他滅於思(7)念。彼得舍摩他故。於諸法中其心自然開敷(8)涼潤。轉生羞慚不憙樂心。彼作是念。我脱(9)諸苦於上更無所作。自謂是阿羅漢。作如是(10)知。彼欲死時見受生處。則於佛菩提中有疑(11)惑不正意。彼以心墮疑惑故。死已當墮諸大(12)泥犁耶中。何以故。墮無生諸法中分別故。(13)於佛菩提有毀害心。爾時曼殊尸利童眞復(14)白佛言。世尊。云何當見四聖諦。佛言。曼殊(15)尸利。若見諸行無生。彼即知苦。若見諸行(16)無起。彼即斷集。若見諸法畢竟滅度。彼即(17)證滅。若見諸法無有。彼即修道。曼殊尸利。(18)若如是見四聖諦。彼不分別此法善此法不(19)善。此法當知。此法當斷。此法當證。此法當(20)修。所謂苦應知。集應斷。滅應證。道應修。(21)何以故。若諸凡夫小兒染恚癡處。於中見彼(22)諸法無生無有不實分別所繋。如是見已。彼(23)於法中無取無捨。見諸欲瞋癡等。皆如虚空(24)自性。彼於諸三界中無所著。於諸三界彼(25)見無生。見諸三界如幻如夢如響如影。於諸(26)善不善法。見其如焔。見彼欲界即涅槃界。(27)見瞋恚界即涅槃界。見愚癡界即涅槃界。彼(28)見諸法如是自性。便於諸衆生中遠離愛憎。(29)何以故。彼於諸法不見若愛若憎。心等虚空。(766a1)亦不見佛及以法僧。彼既不見諸法。便於法(2)中無處作疑。既不作疑則無有取。既無有取(3)則無有生便當涅槃。曼殊尸利。上座須浮帝。(4)知如是法故。不來禮如來足。何以故。彼尚(5)不見自身。何況當見如來。無有是處  (6)爾時曼殊尸利童眞復白佛言。  世尊。云何當(7)見四念處。佛言。曼殊尸利。於未來世當有(8)比丘。彼於不淨身中隨順身觀。説爲念處。(9)生滅受中隨順受觀。説爲念處。見心乃是生(10)法滅法。於是心中隨順心觀。説爲念處。彼(11)如是説。若有圓想彼則非有。若有法想彼(12)亦非有。於是法中隨順法觀。説爲念處。如(13)是語已。曼殊尸利復白佛言。世尊。四念處更(14)云何熏修。佛言。不須曼殊尸利。如來所説(15)別意難知。曼殊尸利白言。大徳世尊。但當(16)爲説薫修念處。佛言。曼殊尸利。若見其身(17)等如虚空。此是身中隨順身觀念處。曼殊(18)尸利。若不得受内外兩間。此是受中隨順受(19)觀念處。  曼殊尸利。若知其心唯有名量。此(20)是心中隨順心觀念處。  曼殊尸利。若不得諸(21)善不善法。此是法中隨順法觀念處。  曼殊尸(22)利。如是應見四念處。 
  When this had been said, the crown prince Mañjuśrī addressed himself to the Lord:    That by means of which the mind is known to be only a designation, this is the practice of awareness which consists in considering the mind as the mind.  That by means of which no good or bad moment of existence is apprehended, this is the practise of awareness which consists in considering the moment of existence as moment of existence.   
(pañcendriyāṇi) ... yo sarvadharmān na vicinoti ...
... (pra)jñendriyaṃ | evaṃ hi maṃjuśiri (pañcendriyāṇi draṣṭavyāni |) 
’jam dpal gyis gsol pa | bcom ldan ’das dbaṅ po lṅa rnams ji ltar blta bar bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal gaṅ gis chos thams cad raṅ bźin gyis ma byuṅ ba’i phyir | ma skyes par mthoṅ na | de ni dad pa’i dbaṅ po’o || ’jam dpal gaṅ gis ñe ba daṅ riṅ ba’i ’du śes daṅ bral ba’i phyir | chos thams cad la sems mi gtoṅ na | de ni brtson ’grus kyi dbaṅ po’o || ’jam dpal gaṅ dmigs pa daṅ bral ba’i phyir | chos thams cad yid la mi byed ciṅ dran pa la mi ’dogs na | de ni dran pa’i dbaṅ po’o || ’jam dpal gaṅ chos thams cad la mi sems pa ’di ni tiṅ ṅe ’dzin gyi dbaṅ po’o || ’jam dpal gaṅ gis chos thams cad skye ba daṅ ’jig pa daṅ bral źiṅ śes pa daṅ mi śes pa daṅ bral ba ste | raṅ bźin gyis stoṅ par mthoṅ na | de ni śes rab kyi dbaṅ po’o || ’jam dpal dbaṅ po lṅa dag ni de ltar blta’o || 
: (23)文殊師利復白佛言。世尊。行者云何應觀五(24)根(25)佛告文殊師利。若行者信一切法畢竟不生。(26)從本已來常自爾故。是名信根。於一切法(27)中心無所住遠近相離故。是名精進根。於(28)一切法無所憶念。縁性離故不繋念於縁。是(29)名念根。於一切法無所思惟。二法不可得故。(754c1)是名定根。見一切法常空離於生相。是名(2)慧根。文殊師利。行者應如是觀五根。 
: (7)曼殊尸利復言。世尊。云何當見五根。佛言。曼(8)殊尸利。若信諸法不生。以本性不生故。此是(9)信根。曼殊尸利。若諸法中心不發遣。以近想(10)遠想離故。此是精進根。曼殊尸利。若於諸(11)法不作念意。以攀縁性離故念不繋縛。此是(12)念根。曼殊尸利。若於諸法不念不思。如幻不(13)可得故。此是定根。曼殊尸利。若見諸法離生(14)離無智。本性空故。此是慧根。曼殊尸利。如(15)是應見五根 
As he does not consider any moments of existence...
this is the ability of insight.
Thus, Mañjuśrī, one should look upon the five abilities. 
(sapta bodhyaṅgāni) ... yaḥ sarvatraidhātukaṃ na smarati ... 
’jam dpal gyis gsol pa | bcom ldan ’das byaṅ chub kyi yan lag bdun rnams ji ltar blta bar bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal gaṅ gis chos thams cad raṅ bźin med ciṅ yid la byar med par mthoṅ ba ’di ni dran pa yaṅ dag byaṅ chub kyi yan lag go || ’jam dpal gaṅ gis dge ba daṅ mi dge ba daṅ | luṅ du ma bstan par rab tu phye ste brtags na yoṅs su ma grub pas chos thams cad mi dmigs pa ’di ni chos rab tu ’byed pa yaṅ dag byaṅ chub kyi yan lag go || ’jam dpal gaṅ gis khams kyi ’du śes śin tu rig pa’i phyir | khams gsum pa mi len mi ’dor ba ’di ni brtson ’grus yaṅ dag byaṅ chub kyi yan lag go || ’jam dpal gaṅ gis dga’ ba daṅ | mi dga’ ba śin tu rtogs pa’i phyir | ’du byed thams cad la dga’ ba mi skyed pa ’di ni dga’ ba yaṅ dag byaṅ chub kyi yan lag go || ’jam dpal gaṅ gis dmigs pa’i dṅos po mi dmigs te | chos thams cad la sems bag yoṅs su gyur pa ’di ni bag yaṅs yaṅ dag byaṅ chub kyi yan lag go || ’jam dpal gaṅ gis chos thams cad rnam par bsgom pa rjes su rtogs pas sems mi dmigs pa ’di ni tiṅ ṅe ’dzin yaṅ dag byaṅ chub kyi yan lag go || gaṅ chos thams cad la mi gnas mi rten la chags par mi ’gyur | śes par mi ’gyur źiṅ chos thams cad yaṅ dag par rjes su ma mthoṅ bas | btaṅ sñoms su gnas pa ’di ni btaṅ sñoms yaṅ dag byaṅ chub kyi yan lag go || ’jam dpal byaṅ chub kyi yan lag bdun ni de ltar blta’o || 
: 文殊(3)師利復白佛言。世尊。行者云何應觀七菩提(4)分(5)佛言。文殊師利。行者能見一切法無憶念。(6)是名念菩提分。若一切法若善若不善若無(7)記。不可選擇不可得。無決定故。是名擇菩提(8)分。若不取一切三界相。善壞三界故。是名(9)精進菩提分。若一切有爲法中不生喜相。善(10)壞有喜相故。是名喜菩提分。若一切法中除(11)却其心。縁相不可得故。是名除菩提分。若一(12)切法不可得。善修壞相故。是名定菩提分。若(13)於一切法無所依止不貪不著。不見一切法(14)故得捨心。是名捨菩提分。文殊師利。行者(15)應如是觀七菩提分。 
: (16)曼殊尸利復言。世尊。云何當見七覺分。佛(17)言。曼殊尸利。若見諸法無有自性。不作念(18)意。此是念覺分。曼殊尸利。若選擇諸法已(19)不得善不善無記。以不成就故。此是擇法覺(20)分。曼殊尸利。若於三界不取不捨。以知界(21)想壞故。此是精進覺分。曼殊尸利。若諸行(22)中不繋於喜。以知喜不喜壞故。此是喜覺分。(23)曼殊尸利。若諸法中其心止息。此是止息覺(24)分。曼殊尸利。若知諸法心不可得。隨順覺(25)故。此是定覺分。曼殊尸利。若諸法中不依(26)不住不著不縛。不見諸法而得於捨。此是捨(27)覺分。曼殊尸利。如是應見七覺分。 
Who does not cultivate awareness of the whole threefold world, 
(aṣṭāṅgamārga) ... (yena sarvadharmā aviṣamā dṛṣṭ)ā advayāḥ advitīkārāḥ eṣ(ā samyagdṛṣṭiḥ |) ...
... (yo ... akṛtyān akāryān) sarvadharmān paśyati eṣa samyakka(rmāntaḥ |)
... sarvadharmān na manasikaro(ti) ... 
’jam dpal gyis gsol pa | bcom ldan ’das ’phags pa’i lam yan lag brgyad pa ji ltar blta bar bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal gaṅ gis chos thams cad mi mñam pa med ciṅ gñis su med de gñis su byar med par mthoṅ ba ’di ni yaṅ dag pa’i lta ba’o || ’jam dpal gaṅ gis chos thams cad mthoṅ ba med pa’i tshul gyis brtag tu med ciṅ rnam par brtag tu med la | yoṅs su brtag tu med par mthoṅ ba ’di ni yaṅ dag pa’i rtog pa’o || ’jam dpal gaṅ gis brjod du med pa mñam pa ñid śin tu bsgoms pa’i phyir | chos thams cad brjod du med par mthoṅ ba ’di ni yaṅ dag pa’i ṅag go || ’jam dpal gaṅ gis byed pa mi dmigs pa’i phyir | chos thams cad bya ba med ciṅ byed pa med par mthoṅ ba ’di ni yaṅ dag pa’i las kyi mtha’o || ’jam dpal gaṅ ’tsho ba mñam pa ñid la gnas pa’i phyir | chos thams cad mi sogs mi ’bri ba ’di ni yaṅ dag pa’i ’tsho ba’o || ’jam dpal gaṅ rtsol ba med ciṅ sgrub pa med pa’i tshul gyis | chos thams cad yoṅs su sgrub pa med pa ’di ni yaṅ dag pa’i rtsol ba’o || ’jam dpal gaṅ dran pa’i las kyis dben pa’i phyir | chos thams cad yid la mi byed ciṅ | dran pa med pa ’di ni yaṅ dag pa’i dran pa’o || ’jam dpal gaṅ chos thams cad mi dmigs pa’i phyir | raṅ bźin gyis mñam par gźag ciṅ | ’khrug pa med la dmigs pa med par mthoṅ ba ’di ni yaṅ dag pa’i tiṅ ṅe ’dzin to || ’jam dpal ’phags pa’i lam yan lag brgyad pa ni de ltar blta ste | 
: 文殊師利復白佛言。(12)世尊。行者云何應觀八聖道分(13)佛告文殊師利。若行者見一切法平等無二(14)無分別。是名正見。見一切法無思惟無分別。(15)以是見故是名正思惟。見一切法無言説相。(16)善修語言平等相故。是名正語。見一切法不(17)作相作者不可得故。是名正業。不分別正命(18)邪命。善修習平等命故。是名正命。不發不起(19)一切法。以無所行故。是名正精進。於一切(20)法無所憶念。諸憶念性離故。是名正念。見(21)一切法性常定以不散不縁不可得故。是名(22)正定。文殊師利。行者應如是觀八聖道分。 
: 曼殊尸利復言。世尊。(23)云何當見聖八分道。佛言。曼殊尸利。若見(24)諸法無不平等無二亦不作二。此是正見。曼(25)殊尸利。若見諸法不分別。不種種分別。不(26)普分別。無所見故此是正分別。曼殊尸利。(27)若見諸法不可言説。言説平等善薫修故。(28)此是正語。曼殊尸利。若見諸法無作無作者。(29)不得作者故。此是正業。曼殊尸利。若於諸(766b1)法不聚不散。正住活命。此是正命。曼殊尸(2)利。若於諸法不起不發行故。此是正精進。曼(3)殊尸利。若諸法中皆不作念。念業已離亦不(4)追憶。此是正念。曼殊尸利。若見諸法本性入(5)定無散亂無攀縁。不可得故。此是正定。曼殊(6)尸利。如是應見聖八分道 
By which all moments of existence are seen as without dissimilarities, as non-dual and not producing conflicts, this is true insight.
As he sees all moments of existence as beyond undertakings and actions, .... then this is his true action.
He does not contemplate any moments of existence ... 
 
’jam dpal gaṅ la las ’phags pa’i bden pa bźi de ltar śes śiṅ | dran pa ñe bar gźag pa bźi daṅ | dbaṅ po lṅa daṅ | byaṅ chub kyi yan lag bdun daṅ | ’phags pa’i lam yan lag brgyad pa de ltar mthoṅ ba de ni ṅan pa rgal ba | pha rol tu phyin pa | thaṅ la gnas pa | bde bar gyur pa | mi ’jigs pa rñed pa | khur bor ba | rdul sprugs pa | ci daṅ yaṅ bral ba | ñon moṅs pa med pa | dgra bcom pa | dge sbyoṅ | bram ze | khus byas pa |mthar phyin pa | gtsaṅ ba | śā kya’i bu | saṅs rgyas kyi sras | tsher ma phyuṅ ba | ’obs bor ba | ’obs las rgal ba | gsal śiṅ phyuṅ ba | rims daṅ bral ba | dge sloṅ ’phags pa rgyal mtshan rdzogs pa źes brjod do || ’jam dpal de lta bu’i bzod pa daṅ ldan pa’i dge sloṅ ni ’jig rten lha daṅ bcas pa’i sbyin pa’i gnas yin te | de la thob pa daṅ bkur sti thams cad kyaṅ ’os so || ’jam dpal de lta bas nas dge sloṅ yul gyi zas don yod par bza’ bar ’dod pa daṅ | bdud ’dul bar ’dod pa daṅ | ’khor ba las ’da’ bar ’dod pa daṅ | mya ṅan las ’das pa thob par ’dod pa daṅ | sdug bsṅal las bral bar ’dod pa daṅ | ’jig rten lha daṅ bcas pa’i sbyin pa’i gnas su ’gyur bar ’dod pas chos de dag la de ltar brtson par bya’o || chos kyi rnam graṅs ’di bstan pa’i tshe | lha’i bu stoṅ phrag sum cu rtsa gñis kyis chos mṅon par rtogs pa thos par gyur nas de dag gis bcom ldan ’das daṅ | ’jam dpal gźon nur gyur pa la me tog man dā ra ba maṅ pos mṅon par gtor nas ’di skad ces smras so || bcom ldan ’das gaṅ gis chuṅ ṅu na bstan pa ’di rna lam du grag pa tsam du thos kyaṅ de dag ni de bźin gśegs pa’i bstan pa la legs par rab tu byuṅ ba lags na | gaṅ gis thos te mos śiṅ yid ches par ’gyur ba daṅ | de bźin ñid du nan tan du bgyid pa lta smos kyaṅ ci ’tshal te | bcom ldan ’das gaṅ gis bstan pa ’di tha na rna lam du grag pa tsam du thos kyaṅ de dag ni mṅon pa’i ṅa rgyal ma mchis par ’gyur ro || 
: 若行者。能如是見四聖(16)諦四念處八聖道分五根七菩提分。我説是(17)人名爲已得度者。到於彼岸。出在陸地無畏(18)之處。已離重檐除諸塵垢。是人名爲無所有(19)者無所憂者無所受者。是名阿羅漢。是名沙(20)門。是名婆羅門。是名比丘。是名澡浴潔淨(21)者。是名智者是名解者。是名聞者。是名佛(22)子。是名釋子。是名破刺棘者。是名却關鍵(23)者。是名已度塹者。是名出欲求者。是名開(24)門扇者。是名賢聖勝相者(25)文殊師利。若有比丘成就如是法者。於天人(26)世間名爲福田應受供養。文殊師利。是比丘(27)2若欲不虚食國中施者。破壞魔網者。欲度(28)生死海者。欲得涅槃者。欲脱一切苦惱者。欲(29)爲一切天人世間作福田者。應當勤修習如(755a1)是之法。説是法時三萬二千諸天得諸法實(2)相。各以天曼陀羅華而散佛上。白言。世(3)尊。若人得聞如是之法。是人名爲善出家(4)者。何況信受讀誦如所説行。世尊。若有須(5)臾聞是法者。是則名爲無増上慢 
: 曼殊尸(28)利。若有如是見四聖諦。四念處。聖八分道。(29)五根。七覺分。我當説彼名爲度者。名爲到(766c1)彼岸者。名爲到陸地者。名爲得安隱者。名(2)爲得無畏者。名爲抖擻塵者。名爲無所有者。(3)名爲無欲惱無障礙者。名阿羅漢。名爲盡漏(4)者。名爲作所應作所作已辦者。名爲離重擔(5)者。名爲得自利者。名爲盡有結者。乃至名(6)爲心皆自在得勝彼岸者。名爲沙門。名爲婆(7)羅門。名爲能度者。名爲度鞞陀迦者。名爲(8)輸嚧帝疑夜者。名爲佛。名爲佛子。名爲奢(9)4迦子。名爲踏破刺棘者。名爲除却塹者。名(10)爲度塹者。名爲拔箭鏃者。名爲離熱惱者。(11)名爲比丘。名爲聖者。名爲滿足幢者。曼殊(12)尸利。比丘具足如是忍者。則能淨施。應得(13)諸天世等供養。是故曼殊尸利。比丘欲不虚(14)食國人食者。欲破摩羅者。欲超過流轉者。(15)欲順到涅槃者。欲解脱苦者。欲作諸天世等(16)淨施福田者。於此法中應當勤習相應。説此(17)言時三十二千天子法中證見。彼以曼陀羅(18)華。摩訶曼陀羅華。而散於佛。説如是言。大(19)徳世尊。若説此法耳得聞者。彼於如來教中。(20)是善出家。何況聞已信解爲縁如實奉行。世(21)尊。彼等衆生乃至若聞此説。當得無増上慢」 
 
 
de nas bcom ldan ’das la ’jam dpal gźon nur gyur pas ’di skad ces gsol to || bcom ldan ’das de bźin gśegs pas gzuṅs kyi tshig gaṅ gis byaṅ chub sems dpa’ rnams thogs pa ma mchis pa’i spobs pa thob par ’gyur źiṅ | sgra gaṅ gis kyaṅ ’jigs par mi ’gyur ba daṅ | chos thams cad saṅs rgyas kyi chos daṅ sbyor bar ’gyur ba daṅ | chos thams cad tshul gcig par rtogs par ’gyur ba de lta bu’i gzuṅs kyi tshul gyi tshig bka’ stsal du gsol | de skad ces gsol pa daṅ | bcom ldan ’das kyis ’jam dpal gźon nur gyur pa la ’di skad ces bka’ stsal to || 
: (6)爾時文殊師利法王子白佛言。惟願世尊。當(7)説陀羅尼。以是陀羅尼故。令諸菩薩得無礙(8)辯才。於諸音聲無所怖畏。能令諸法皆作佛(9)法。又信解諸法皆是一相。 
: (22)爾時曼殊尸利復白佛言。大徳世尊。爲説陀(23)羅尼句。以是陀羅尼故。當令菩薩得無著辯。(24)無一聲中而有怖畏。於佛法中出生諸法。信(25)解諸法是一相道。如是語已。佛告曼殊尸利(26)童眞菩薩言。 
 
 
’jam dpal de bas na chos kyi sgo gaṅ gis byaṅ chub sems dpa’ chos thams cad la snaṅ ba thob par ’gyur źiṅ | myur du mi skye ba’i chos la bzod pa thob par ’gyur ba’i phur pa’i tshig daṅ | sa bon gyi tshig bstan pa źes bya ba’i chos kyi sgo ’di ñon cig | ’jam dpal phur pa’i tshig daṅ | sa bon gyi tshig bstan pa źes bya ba’i chos kyi sgo de yaṅ gaṅ źe na | 
佛告文殊師利。(10)汝今諦聽。當爲汝説不動種性法門。諸菩(11)薩得入是法門者。能以智慧光明照一切法。(12)疾得無生法忍。文殊師利白佛言。世尊。云(13)何名不動處種性法門。 
曼殊尸利。以彼因縁汝當善聽。(27)今説法門。名雞羅句及種子句。以是法門故。(28)令諸菩薩於諸法中當得明照。速於無生法(29)中得忍。曼殊尸利言。云何名雞羅句種子句(767a1)法門。佛言。 
 
 
’jam dpal sems can thams cad sems gcig pa’o źes bya ba ’di ni sa bon gyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de sa bon gyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa ’jam dpal chos thams cad ni dmigs pa mi dmigs pa’i phyir sems med pa ste | de’i phyir de ni sa bon gyi tshig go || 
佛告文殊師利。一切(14)衆生其心皆一。是名種性。世尊。云何是事(15)名爲種性。佛告文殊師利。一切衆生皆無(16)有心。縁性不可得故。是名種性。 
曼殊尸利。諸衆生一心是種子(2)句。曼殊尸利言。世尊。何因是種子句。佛言。(3)曼殊尸利。諸衆生心皆無所有攀縁。不可得(4)故。彼是此種子句。 
 
 
’jam dpal sems can thams cad ni ’gyur ba gcig go źes bya ba ’di ni sa bon gyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de sa bon gyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni chags pa med par gźol ba ste | nam mkha’ ’gyur ba yin pas de’i phyir de ni sa bon gyi tshig go || 
文殊師利。(17)一切衆生皆同一量。是名種子。世尊。云何(18)是事名爲種性。佛言。一切衆生皆如虚空量(19)終歸無障礙。是名種子。 
曼殊尸利。諸衆生心皆(5)同一量。是種子句。曼殊尸利言。世尊。何因(6)是種子句。佛言。曼殊尸利。諸衆生心如虚(7)空量。入於無著平等行故。彼是此種子句。 
 
 
’jam dpal sems can thams cad ni sems can gcig pa’o źes bya ba ’di ni sa bon gyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de sa bon gyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal sems can thams cad ni ma skyes śin tu ma skyes śiṅ miṅ med la | lam gcig pa dmigs su med pas gcig tu bstan pa ste | de’i phyir de ni sa bon gyi tshig go || 
文殊師利。一切衆(20)生皆是一衆生。是名種子。世尊。云何是事(21)名爲種性。文殊師利。一切衆生皆是一相。(22)畢竟不生離諸名字。一異不可得故。是名種(23)性。 
(8)曼殊尸利。諸衆生一衆生是種子句。曼殊尸(9)利言。何因是種子句。佛言。曼殊尸利。説諸(10)衆生唯是其一。畢竟不生遠離於名。一異不(11)可得故。彼是此種子句。 
 
 
’jam dpal ’dod chags źes bya ba ’di ni phur pa’i tshig go || gsol pa | bcom ldan ’das ci’i slad du de phur pa’i tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal ’dod chags ni mi gnas pa’i tshul gyis chos kyi dbyiṅs la gnas pa ste | mi g-yo mi ’gul źiṅ raṅ bźin gyis dben pa ste | g-yo ba med pas de’i phyir de ni phur pa’i tshig go || 
文殊師利。貪欲是不動相。世尊。云何是(24)事名不動相(25)佛言文殊師利。貪欲是不動相。安住法性中(26)以不住故。是貪欲不可得性常離故。是名不(27)動相。 
曼殊尸利。欲是雞(12)羅句。曼殊尸利言。世尊。何因是雞羅句。佛(13)言。曼殊尸利。欲不可動於法界住。以不住(14)故。彼不動搖本性離故。彼是此雞羅句。 
 
 
’jam dpal źe sdaṅ źes bya ba ’di rdo rje’i tshig go || gsol pa | bcom ldan ’das ci’i slad du de rdo rje’i tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal źe sdaṅ ni dbyer med pa ste | ’di ltar dper na | ’jam dpal rdo rje ni mi phyed mi śigs pa’o || ’jam dpal de bźin du chos thams cad ni dṅos po ma grub pa’i phyir | gźig tu med ciṅ dbyer med pa ste | de’i phyir ’di ni rdo rje’i tshig go || 
文殊師利。瞋恚是金剛。世尊。云何是(28)事名爲金剛。文殊師利。瞋恚不可斷不可壞。(29)亦如金剛。不可斷不可壞。一切法亦如是不(1)可斷不可壞。諸法本不決定故。是名如金剛。 
曼(15)殊尸利。瞋是金剛句。曼殊尸利言。世尊何(16)因是金剛句。佛言。曼殊尸利。瞋不可破亦(17)不可斷。如彼金剛不破不斷。如是如是。曼(18)殊尸利。諸法亦皆不破不斷。諸事不成就故。(19)彼是此金剛句。 
 
 
’jam dpal gti mug ces bya ba ’di ni ye śes kyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de ye śes kyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni ye śes kyis grub ciṅ mi śes pa daṅ bral ba ste | ’di ltar dper na | ’jam dpal nam mkha’ ni śes pa daṅ ldan pa yaṅ ma yin | mi śes pa daṅ ldan pa yaṅ ma yin no || ’jam dpal de bźin du chos thams cad ni śes pa daṅ ldan pa yaṅ ma yin | mi śes pa daṅ ldan pa yaṅ ma yin | śes par bya ba’i raṅ bźin śin tu źi ba’i phyir śes pa yaṅ ma yin | mi śes pa yaṅ ma yin te | de’i phyir ye śes kyi tshig ces bya’o || 
(2)文殊師利愚癡是智慧性。世尊。云何是事名(3)智慧性。文殊師利。一切法離智慧亦離愚癡。(4)譬如虚空無有智慧亦無愚癡一切法亦如(5)是。無有智慧亦無愚癡。智慧愚癡智可知法。(6)從本已來倶寂滅故。是名愚癡智慧處。 
曼殊尸利。癡是智句。曼殊(20)尸利言。世尊。何因是智句。佛言。曼殊尸利。(21)即此諸法轉滅於智。遠離無智。如彼虚空非(22)智具足。亦非無智具足。如是如是。曼殊尸(23)利。諸法非智具足。亦非無智具足。智與無(24)智及所應知。本性寂靜故。彼是此智句。 
 
 
’jam dpal gzugs źes bya ba ’di ni phur pa’i tshig go || gsol pa | bcom ldan ’das ci’i slad du de phur pa’i tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal ’di lta ste dper na | dbaṅ po’i phur pa ni rab tu gnas pa’i phyir mi g-yo mi ’gul lo || ’jam dpal de bźin du chos thams cad mi gnas pa’i tshul gyis chos kyi dbyiṅs la gnas pa ni ’gro ba daṅ ’oṅ ba med de | blaṅ du med ciṅ rtsol ba med la śin tu brtan pa’i phyir mi gnas pa ste | de’i phyir de ni phur pa’i tshig go || 
文(7)殊師利。色陰是不動處。世尊。云何是事名(8)不動處。文殊師利。如天帝之幢深根安固(9)不可動搖。一切法亦如是。以不住法故安住(10)法性中。是法無來處無去處無取無捨。安住(11)無住處故。是故色名不動相。 
曼(25)殊尸利。色是雞羅句。曼殊尸利言。世尊。何(26)因是雞羅句。佛言。曼殊尸利。如彼天帝門(27)橛不動不搖。以善住故。如是如是。曼殊尸(28)利。諸法於法界住。以不住故。彼亦無去無(29)來無取無捨。亦不於他有所行作。以住無住(767b1)處故。彼是此雞羅句。 
 
 
’jam dpal tshor ba źes bya ba ’di ni źi ba’i tshig go || gsol pa | bcom ldan ’das ci’i slad du de źi ba’i tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni raṅ bźin gyis śin tu źi ba ste | tshor ba ni naṅ na yaṅ med | phyi rol na yaṅ med | śar phyogs na yaṅ med | lho phyogs na yaṅ med | nub phyogs na yaṅ med | byaṅ phyogs na yaṅ med | steṅ na yaṅ med | ’og na yaṅ med | phyogs mtshams rnams na yaṅ med do || ’jam dpal gal te bde ba’i tshor ba naṅ na yod na ni | sems can thams cad kyaṅ bde bas śin tu bde bar ’gyur ro || ’jam dpal ’o na ta ma gal te sdug bsṅal gyi tshor ba naṅ na yod na ni | sems can thams cad kyaṅ sdug bsṅal gyis śin tu sdug bsṅal bar ’gyur ro || ’jam dpal gal te bde ba yaṅ ma yin | sdug bsṅal ba yaṅ ma yin pa’i tshor ba naṅ na yod na ni sems can thams cad kyaṅ śin tu rmoṅs par ’gyur ro || ’jam dpal gaṅ gi phyir tshor ba thams cad ni naṅ na yaṅ med | phyi rol na yaṅ med | śar phyogs na yaṅ med | lho phyogs na yaṅ med | nub phyogs na yaṅ med | byaṅ phyogs na yaṅ med | steṅ na yaṅ med | ’og na yaṅ med | phyogs mtshams rnams na yaṅ med pas | de’i phyir sems can thams cad ni rtsva śiṅ daṅ | rtsig pa lta bu ste | raṅ bźin gyis ma skyes śiṅ ’gag pa med par mtshan ñid mñam pa ste | de’i phyir de ni źi ba’i tshig go || 
文殊師利。受(12)陰是滅性。世尊。云何是事名爲滅性。文殊(13)師利。一切諸受相性常寂滅故。諸受非内(14)外。非東方非南西北方四維上下來。何以故。(15)若樂受在内一切衆生常應受樂。若苦受在(16)内一切衆生常應受苦。若不苦不樂受在内(17)一切衆生應受不苦不樂(18)文殊師利。今一切諸受實不在内不在外。(19)不在兩中間。不在東方南西北方四維上下。(20)是故一切諸受如草木瓦石。畢竟不生不滅(21)無相。是故受名寂滅相。 
曼殊尸利。受是寂靜(2)句。曼殊尸利言。世尊。何因是寂靜句。佛言。(3)曼殊尸利。諸受本性寂靜。不内不外。不東(4)方不南方。不西方不北方。不下方不上方。(5)不十方中。曼殊尸利。若樂受在内者。衆生(6)應一向樂。曼殊尸利。若苦受在内者。衆生(7)應一向苦。曼殊尸利。若不苦不樂受在内者。(8)衆生應一向癡。曼殊尸利。是故諸受不内不(9)外。不東方不南方。不西方不北方。不下方(10)不上方。不十方中可得。是故諸衆生等皆似(11)草本及壁。本性不生不滅故。彼是此寂靜句。 
 
 
’jam dpal ’du śes źes bya ba ’di ni sa bon gyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de sa bon gyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal ’du śes de yoṅs su brtags pa las byuṅ ba ste | log pa las byuṅ ba | chad pa stoṅ ba lta bu | smig rgyu’i ṅo bo ñid raṅ bźin gyis dben pa ste | de’i phyir de ni sa bon gyi tshig go || 
文殊師利。想陰是(22)種性。世尊。云何是事名爲種性。文殊師利。(23)是想皆憶想分別起從虚妄中生。如空拳(24)如野馬。本性自離。是故想陰名種性。 
(12)曼殊尸利。想是種子句。曼殊尸利言。世尊。(13)何因是種子句。佛言。曼殊尸利。分別起想(14)不如實生。空拳相似如焔自相。本性離故。(15)彼是此種子句。 
 
 
’jam dpal ’du byed ces bya ba ’di ni sa bon gyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de sa bon gyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni bgraṅ du med ciṅ | bgraṅ ba mñam pa ñid daṅ ldan pa | chu śiṅ gi sñiṅ po lta bu ste | ’jam dpal ’di ltar dper na | chu śiṅ gi sñiṅ po ni raṅ bźin gyis ma skyes pa’i phyir śin tu med ciṅ mi dmigs so || ’jam dpal de bźin du chos thams cad ni raṅ bźin gyis dben źiṅ miṅ med pa ste | de’i phyir de ni sa bon gyi tshig go || 
文殊(25)師利。行陰是種性。世尊。云何是事名爲種(26)性。文殊師利。一切諸行離數無數入平等(27)2數。譬如芭蕉畢竟無實本性自爾。一切法(28)亦如是。無名字無性故。是故行陰名爲種(29)性。 
曼殊尸利。行是種子句。曼(16)殊尸利言。世尊。何因是種子句。佛言。曼殊(17)尸利。不正思惟故而生於行。諸數已離無數(18)過數。如芭蕉實。曼殊尸利。如芭蕉實畢竟(19)自無。以不可得本性不生。如是如是。曼殊(20)尸利。諸法本性自離名。已離故。彼是此種(21)子句。 
 
 
’jam dpal rnam par śes pa źes bya ba ’di ni sa bon gyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de sa bon gyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal rnam par śes pa ni sgyu ma lta bu ste | ma skyes pa | ma byuṅ ba | stoṅ pa | mtshan ma med pa | ṅo bo ñid med pa | mtshan ñid med pa | nam mkha’ daṅ sor mo lṅa lta bu miṅ med pa ste | de’i phyir de ni sa bon gyi tshig go || 
文殊師利。識陰是種性。世尊。云何是事(755c1)名爲種性。文殊師利。是識如幻無實無起無(2)生。空無相無性。如五指塗空空無相現。是(3)故識陰名爲種性。 
曼殊尸利。識是種子句。曼殊尸利言。(22)世尊。何因是種子句。佛言。曼殊尸利。識如(23)幻相不生不出。空無相無自性無状貌如虚(24)空。以五指託畫故。彼是此種子句。 
 
 
’jam dpal gzugs źes bya ba ’di ni sa bon gyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de sa bon gyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’di lta ste dper na | mig yor ni snaṅ ba la yod pa ma yin no || ’jam dpal de bźin du chos thams cad ni snaṅ ba la yod pa ma yin te | mig slu ba | sems slu ba | gsog | gsob | brdzun pa | sgyu ma’i chos can te | de’i phyir de ni sa bon gyi tshig go || 
文殊師利。色是種性。世(4)尊。云何色爲種性。文殊師利。譬如鏡中像(5)雖可目見而無有實。一切色亦如是。雖見無(6)實但誑眼誑心虚妄不實。是故色名種性。 
曼殊尸(25)利。色是種子句。曼殊尸利言。世尊。何因是(26)種子句。佛言。曼殊尸利。不生諸色故。曼殊(27)尸利。如影雖見而無所有。如是如是。曼殊(28)尸利。諸色雖見而無所有。唯迷惑眼。唯(29)迷惑心。虚妄不實法故。彼是此種子句。 
 
 
’jam dpal sgra źes bya ba ’di ni sa bon gyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de sa bon gyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni tha dad du byar med ciṅ gñis su med pa ste | ri’i sgra’i tshig gi lam brag ca daṅ ’dra ba ste | de’i phyir de ni sa bon gyi tshig go || 
(7)文殊師利。聲是種性。世尊。云何聲爲種性。(8)文殊師利。一切法無別異相。畢竟空如山中(9)響。是故聲爲種性。 
曼(767c1)殊尸利。聲是種子句。曼殊尸利言。世尊。何(2)因是種子句。佛言。曼殊尸利。諸法無種種(3)無種種相。曼殊尸利。諸聲無二所有語道。(4)亦如山鳴響故。彼是此種子句。 
 
 
’jam dpal dri źes bya ba ’di ni sa bon gyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de sa bon gyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni sna daṅ | dri daṅ | rnam par śes pa mi dmigs pa’i phyir mnam du med ciṅ raṅ bźin gyis blun la | nam mkha’ daṅ ’dra ba ste | de’i phyir de ni sa bon gyi tshig go || 
文殊師利。香是種性。世(10)尊。云何香是種性。文殊師利。一切法無香(11)相性無知故空如虚空。鼻香識者皆不可得。(12)是故香爲種性。 
曼殊尸利。(5)香是種子句。曼殊尸利言。世尊。何因是種(6)子句。佛言。曼殊尸利。諸法不嗅本性頑鈍(7)等於虚空。鼻香嗅者不可得故。彼是此種(8)子句。 
 
 
’jam dpal ro źes bya ba ’di ni sa bon gyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de sa bon gyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni raṅ bźin daṅ | ṅo bo ñid kyis dben pa’i phyir bsam gyis mi khyab ciṅ ro’i khams mi dmigs pas ro dmigs su med pa ste | de’i phyir de ni sa bon gyi tshig go || 
文殊師利。味是種性。世尊。云(13)何味爲種性(14)文殊師利。味性即是不可思議性。不可知離(15)於知故。自性常離故。是故味名種性。 
曼殊尸利。味是種子句。曼殊尸利言。(9)世尊。何因是種子句。佛言。曼殊尸利。味界(10)即不可思。味不可識遠離於識。本來自性離(11)故。彼是此種子句。 
 
 
’jam dpal reg ces bya ba ’di ni sa bon gyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de sa bon gyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni nam mkha’ ltar dben pa daṅ | lus śin tu bsgom pa daṅ | reg bya ’byuṅ ba med pa daṅ | reg bya dben pa’i phyir reg pa med pa ste | de’i phyir de ni sa bon gyi tshig go || 
文殊(16)師利。觸是種性。世尊。云何觸爲種性。文殊(17)師利。觸如虚空其性自離無觸無合。一切法(18)亦如是。善壞身故。離於觸相觸者不可得故。(19)是故觸是種性。文殊師利。法是種性。世尊。云(20)何法爲種性。文殊師利。一切法無相無心。(21)離心性離名字。無決定故皆是法性相。是(22)故法是種性。 
曼殊尸利。觸是種子句。(12)曼殊尸利言。世尊。何因是種子句。佛言。曼(13)殊尸利。諸法不可觸著。如虚空離故。善壞(14)身故。觸不起作故。觸自離故。彼是此種子(15)句。曼殊尸利。法是種子句。曼殊尸利言。世(16)尊。何因是種子句。佛言。曼殊尸利。諸法無(17)心離心。自性不成離名離相。如法界本性故。(18)彼是此種子句。 
 
 
’jam dpal sa źes bya ba ’di ni sa bon gyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de sa bon gyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni sems daṅ bral ba | sems med pa | ṅo bo ñid med pa | yoṅs su ma grub pa | miṅ daṅ bral ba | mtshan ñid kyis dben pa | chos kyi dbyiṅs kyi raṅ bźin te | de’i phyir de ni sa bon gyi tshig go || 
文殊師利。地是種性。世尊。云(23)何地爲種性。文殊師利。一切法無堅相無(24)軟相。虚妄和合人以爲堅。是故地爲種性。 
曼殊尸利。地是種子句。曼(19)殊尸利言。世尊。何因是種子句。佛言。曼殊(20)尸利。諸法無堅無軟虚妄和合。人以爲堅。(21)彼是此種子句。 
 
 
’jam dpal chu źes bya ba ’di ni sa bon gyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de sa bon gyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni chu med pa ste | ma ’dres śiṅ rlan med pa | smig rgyu’i chu lta bu ste | de’i phyir de ni sa bon gyi tshig go || 
(25)文殊師利。水是種性。世尊。云何水爲種性。(26)文殊師利。一切法無濕無合如野馬無水。是(27)故水爲種性。 
曼殊尸利。水是種子句。曼(22)殊尸利言。世尊。何因是種子句。佛言。曼殊(23)尸利。諸法無濕無雜無膩。如炎網故。彼是(24)此種子句。 
 
... (tenedaṃ) bījapadam | 
’jam dpal me źes bya ba ’di ni sa bon gyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de sa bon gyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni tsha ba med pa ste | yoṅs su gduṅ ba daṅ bral ba | raṅ bźin gyis med pa | ṅo bo ñid kyis źi ba | phyin ci log gis yoṅs su brtags pa śin tu ma skyes pa ste | de’i phyir de ni sa bon gyi tshig go || 
文殊師利。火是種性。世尊。云(28)何火是種性。文殊師利。一切法無熱。離虚(29)妄熱相本性寂滅。離顛倒故。分別其實無(756a1)定無生。是故火名種性。 
曼殊尸利。火是種子句。曼殊尸(25)利言。世尊。何因是種子句。佛言。曼殊尸利。(26)諸法無暖無熱其已捨離。自性寂靜無實無(27)生。以顛倒分別故。彼是此種子句。 
That is why it is called a seed word. 
vāyavadhātur maṃjuśrī bījapadaṃ | āha kenedaṃ bījapadaṃ | āha asaktā maṃjuśrī (sarvadharmāḥ ... 2 ... tenedaṃ bījapadaṃ | 
’jam dpal rluṅ źes bya ba ’di ni sa bon gyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de sa bon gyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni g-yo ba daṅ yaṅ dag par bral ba’i phyir chags pa med ciṅ sgrib pa med pa ste | rluṅ gi lam las yaṅ dag par ’das śiṅ mtshan ñid med la ṅo bo ñid med pa ste | de’i phyir de ni sa bon gyi tshig go || 
文殊師利。風是種(2)性。世尊。云何風爲種性。文殊師利。一切(3)法無障無礙無相無性。不動搖故離風相(4)2故。是故風名種性。 
曼殊尸(28)利。風是種子句。曼殊尸利言。世尊。何因是(29)種子句。佛言。曼殊尸利。諸法無著無礙無(768a1)急行無自性。風道已過不吹動故。彼是此種(2)子句。 
The element wind, Mañjuśrī, is a seed word.” [Mañjuśrī] said: “Why is it a seed word?” [The Lord] said: “All moments of existence are unattached, Mañjuśrī, and they are unhindered, since they are really immovable and completely freed, and the way of the wind is something apart, and has no substance and no characteristics. That is why it is called a seed word. 
buddho maṃjuśrī bījapadam | āha kenedaṃ bījapadaṃ | āha abudhyamānā mañjuśrī sar)vadharmāḥ abuddhā ananubuddhā asaṃbuddhā budhyamānāniruddhāḥ tenedaṃ bījapadaṃ | 
’jam dpal saṅs rgyas źes bya ba ’di ni sa bon gyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de sa bon gyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni ’tshaṅ rgya bar byed pa med pa ste | saṅs rgyas pa med | rjes su saṅs rgyas pa med | rdzogs par saṅs rgyas pa med | ’tshaṅ rgya bar ñe ba daṅ bral ba | ’tshaṅ rgya bar byed pas dben pa ste | de’i phyir de ni sa bon gyi tshig go || 
文殊師利。佛是種性。(5)世尊。云何佛爲種性。文殊師利。一切法無(6)覺無知。離知相故。是故佛名種性。 
曼殊尸利。佛是種子句。曼殊尸利言。(3)世尊。何因是種子句。佛言。曼殊尸利。諸法(4)不作覺者。不覺不隨順覺不等覺。以覺離故。(5)彼是此種子句。 
The Buddha, Mañjuśrī, is a seed word.” [Mañjuśrī] said: “Why is it a seed word?” [The Lord] said: “All moments of existence are not becoming awake, Mañjuśrī, not awakened, not awakened in accordance with anything, not perfectly awakened, and something apart from any Awakening. That is why it is called a seed word. 
dharmo maṃjuśrī bījapadam | āha kenedaṃ bī(japadaṃ | āha asaṃbhinnā hi mañjuśrī sarvadharmā acchinnā ... 3 ... vacanapathasamatikrāntāḥ tenedaṃ bījapadaṃ |) 
’jam dpal chos źes bya ba ’di ni sa bon gyi tshig go || gsol pa | bcom ldan ’das ci’i slad du de sa bon gyi tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni dbyer med ciṅ bcad du med pa ste | gcad pa daṅ bral ba | ’chad pas dben pa | miṅ med pa | mtshan ma med pa | mtshan ñid med pa | ṅo bo ñid med pa | tshig gi lam las yaṅ dag par ’das pa ste | de’i phyir de ni sa bon gyi tshig go || 
文殊師(7)利。法是種性。世尊。云何法爲種性。文殊(8)師利。諸法不可壞不可斷。離壞斷故無相無(9)名無性出言語道。是故法名種性 
曼殊尸利。法是種子句。曼(6)殊尸利言。世尊。何因是種子句。佛言。曼殊(7)尸利。諸法不斷不破離斷離破。無名無相離(8)名離相。亦無自性。語道已過故。彼是此種(9)子句。 
Dharma, Mañjuśrī, is a seed word.” [Mañjuśrī] said: “Why is it a seed word?” [The Lord] said: “All moments of existence are undifferentiated, Mañjuśrī, and undivided, free of division and beyond distinctions, without name, without distinguishing marks, without characteristics, without essence and completely transcending the ways of speech. That is why it is called a seed word. 
saṃgho maṃjuśrī kīlapadaṃ | āha kenedaṃ kīlapadaṃ | āha susthito hi maṃjuśri saṃghaḥ tathatāyāṃ dharmadhāto(r bhūtakoṭeḥ | susthitaḥ śīladuḥśīlasamatāyāṃ samādhivikṣepasamatāyāṃ prajñāduḥprajñāsamatāyāṃ | pratiṣṭhitaḥ sarvadharmeṣu sthānāsthānānālambanatvāt | tenedaṃ kīlapadaṃ | 
’jam dpal dge ’dun źes bya ba ’di ni phur pa’i tshig go || gsol pa | bcom ldan ’das ci’i slad du de phur pa’i tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal ’phags pa’i dge ’dun ni chos ñid la śin tu gnas pa | chos kyi dbyiṅs daṅ | yaṅ dag pa’i mtha’ daṅ | tshul khrims daṅ | tshul khrims ’chal pa mñam pa ñid daṅ | tiṅ ṅe ’dzin daṅ | ’khrugs pa mñam pa ñid daṅ | śes rab daṅ | śes rab ’chal pa mñam pa ñid daṅ | rnam par grol ba daṅ | kun nas ñon moṅs pa mñam pa ñid la śin tu gnas śiṅ | gnas daṅ | gnas ma yin pa mi dmigs pa’i phyir chos thams cad la rab tu gnas pas | de’i phyir de ni phur pa’i tshig go || 
(10)文殊師利。僧是不動相。世尊。云何僧爲不(11)動相。文殊師利。聖衆安住如法性實際定亂(12)平等中。安住智慧愚癡解脱煩惱平等一切(13)法中。心無所住。住法不可得故。是故僧名不(14)動x秒年相。 
曼殊尸利。僧是雞羅句。曼殊尸利言。(10)世尊。何因是雞羅句。佛言。曼殊尸利。不住(11)聖衆如法界際。持戒破戒平等故。定亂平等(12)故。智無智平等故。解脱煩惱平等故。於諸(13)法中無所安住。以處非處不可得故。彼是此(14)雞羅句。 
Saṃgha, Mañjuśrī, is a wedge word.” [Mañjuśrī] said: “Why is it a wedge word?” [The Lord] said: “The Saṃgha is well established, Mañjuśrī, in the suchness of the sphere of all moments of existence and of the limit of existence, it is well established in the sameness of good and bad morality, in the sameness of concentration and distraction, in the sameness of insight and bad insight, in the sameness of liberation and impurity; it is well established among all moments of existence because of not apprehending objectively any place or non-place. That is why it is called a wedge word. 
aviṣayā mañjuśrī sarvadharmāḥ 4) idaṃ kīlapadaṃ | āha kenedaṃ kīlapadaṃ | āha ākāśaviṣayā hi maṃjuśri sarvadharmāḥ acintyaviṣayā ... 13v (tenedaṃ kīlapadaṃ | 
’jam dpal chos thams cad yul ma yin no źes bya ba ’di ni phur pa’i tshig go || gsol pa | bcom ldan ’das ci’i slad du de phur pa’i tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni nam mkha’i yul | bsam gyis mi khyab pa’i yul | yul med pa | yul yaṅ dag par chad pa | dṅos po med pa | chad pa daṅ bral ba’i phyir dbaṅ daṅ bral ba ste | de’i phyir de ni phur pa’i tshig go || 
文殊師利。一切法行處名爲不動。(15)世尊。云何是事名爲不動相。文殊師利。一(16)切法虚空行處不可思議行處斷行處。無根本(17)無別異。不可得故。是故一切法行處名不(18)動相。 
曼殊尸利。諸法境界是雞羅句。曼(15)殊尸利言。世尊。何因是雞羅句。佛言。曼殊(16)尸利。諸法如虚空境界。不可思境界。諸境(17)界斷無諸事物。其中空虚斷。不可得故。彼(18)是此雞羅句。 
All moments of existence, Mañjuśrī, are beyond any sphere: this is a wedge word.” [Mañjuśrī] said: “Why is it a wedge word?” [The Lord] said: “All moments of existence, Mañjuśrī, are [like] the sphere of space, an unthinkable sphere, a non-sphere, cut of from any sphere, non-existent, beyond any sense-perception since not differentiated. That is why it is called a wedge word. 
anālambanā maṃjuśrī sarvadharmā)ḥ idaṃ kīlapadaṃ | āha kenedaṃ kīlapadam | āha apratiṣṭhitā maṃjuśri sarvadharmā asaṃniśrayāḥ te na kiṃcid ālaṃbante na vi(laṃbanta ālambanaviviktatvāt ... tenedaṃ kīlapadaṃ | 
’jam dpal chos thams cad dmigs pa med do źes bya ba ’di ni phur pa’i tshig go || gsol pa | bcom ldan ’das ci’i slad du de phur pa’i tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni gnas pa med ciṅ rten pa yaṅ med pa ste | de dag ni dmigs pas dben pa’i phyir mi dmigs | rnam par mi dmigs | mi sbyor rnam par mi sbyor yoṅs su mi sbyor ba ste | de’i phyir de ni phur pa’i tshig go || 
文殊師利。一切法無縁名不動相。世(19)尊。云何是事名不動相。文殊師利。一切法(20)無依止無住處無縁無順。離諸縁故。是故一(21)切法無縁名不動相。 
曼殊尸利。諸法無攀縁。是雞(19)羅句。曼殊尸利言。世尊。何因是雞羅句。佛(20)言。曼殊尸利。諸法無住處無依倚故。彼是(21)此雞羅句。 
All moments of existence, Mañjuśrī, have no objective existence: this is a wedge word.” [Mañjuśrī] said: “Why is it a wedge word?” [The Lord] said: “All moments of existence, Mañjuśrī, are established nowhere, they have a basis in nothing, they are neither dependent nor rest on any cause since they are dissociated from any objective cause; they are not associated in any single or multiple aggregate. That is why it is called a wedge word. 
... 2 ... sarvadha)rmā idaṃ kīlapadaṃ | āha kenedaṃ kīlapadaṃ | āha adreśyā hi maṃjuśri sarvadharmāḥ arūpiṇaḥ adreśyatvāt | na ... 3 ... (tenedaṃ kīlapadaṃ | 
 
 
曼殊尸利。諸法不破是雞羅句。(22)曼殊尸利言。世尊。何因是雞羅句。佛言。曼(23)殊尸利。諸法不可見。以無色不可見故。不(24)可斷不可破。不可得不可著。不可解脱故。(25)彼是此雞羅句。 
All moments of existence, Mañjuśrī, are indestructible: this is a wedge word.” [Mañjuśrī] said: “Why is it a wedge word?” [The Lord] said: “All moments of existence, Mañjuśrī, cannot be seen, they are without form since they cannot be seen, they cannot be broken and they cannot be crushed, they can also not be attained and adhered to, since they cannot be liberated. That is why it is called a wedge word. 
agrāhyā maṃjuśrī sarvadha)rmāḥ idaṃ kīlapadaṃ | āha kenedaṃ bhagavan kīlapadaṃ | āha tathatā samavasaraṇā hi maṃjuśri sarvadharmāḥ dharmadhāt(au) ... 4 ... tenedaṃ kīlapadaṃ | 
’jam dpal chos thams cad ni len pa med do źes bya ba ’di ni phur pa’i tshig go || gsol pa | bcom ldan ’das ci’i slad du de phur pa’i tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni chos kyi dbyiṅs la yaṅ dag par źen pa ste | de dag ni mi ’dor mi len mi tshol | mi smon ciṅ smon pa yaṅ dag par chad pa | raṅ bźin gyis rnam par źi ba | nam mkha’ daṅ mñam źiṅ ’dra ba ste | de’i phyir de ni phur pa’i tshig go || 
文殊師利。一切法不取(22)不捨相名不動相。世尊。云何是事名不動相。(23)文殊師利。一切法皆歸於如同於法性。是法(24)不可取不可捨無求無願諸願斷故。從本已(25)來常寂滅相同於虚空。是故不取不捨名不(26)動相。 
曼殊尸利。諸法不取不捨是(26)雞羅句。曼殊尸利言。世尊。何因是雞羅句。(27)佛言。曼殊尸利。諸法等歸於如等合法界。(28)彼不起取彼不捨出。不求不願諸願已斷。本(29)性寂靜等虚空故。彼是此雞羅句。 
All moments of existence, Mañjuśrī, are ungraspable: this is a wedge word.” [Mañjuśrī] said: “Why is it a wedge word?” [The Lord] said: “All moments of existence, Mañjuśrī, belong to the sphere of moments of existence; they cannot be done away with, and cannot be grasped, are completely free of wishful thinking, are essentially peaceful and the same as or similar to open space. That is why it is called a wedge word. 
niraṃgaṇā maṃjuśri sarvadharmāḥ idaṃ kīlapadaṃ | āha kenedaṃ kīlapadaṃ (| āha vimalā maṃjuśrī sarvadharmā) ... 
’jam dpal chos thams cad ni ñon moṅs pa med ces bya ba ’di ni phur pa’i tshig go || gsol pa | bcom ldan ’das ci’i slad du de phur pa’i tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni dri ma med pa ste | ci’aṅ ma yin pa | dag pa | ’od gsal ba ste | nam mkha’ yoṅs su dag pa’i phyir śin tu dag pa | ñon moṅs pa mi dmigs pa’i phyir ñon moṅs pa med pa ste | de’i phyir de ni phur pa’i tshig go || 
文殊師利。一切法無咎名不動相。世(27)尊。云何是事名不動相。文殊師利。一切法無(28)垢無所有。清淨顯曜如虚空無翳。諸罪定相(29)不可得故。是故一切法無咎名不動相。 
曼殊尸利。(768b1)諸法無咎是雞羅句。曼殊尸利言。世尊。何(2)因是雞羅句。佛言。曼殊尸利。諸法無垢亦無(3)所有。清淨光顯最善清淨。如虚空清淨故。罪(4)不可得故無咎。彼是此雞羅句。 
All moments of existence, Mañjuśrī, are stainless, this is a wedge word.” [Mañjuśrī] said: “Why is it a wedge word?” [The Lord] said: “All moments of existence, Mañjuśrī, are unblemished, they are nothing at all, pure, brilliant, very pure because purified like open space, and they are without vices, because the vices are not real objects. That is why it is called a wedge word.” 
 
’jam dpal chos thams cad gźi med pa źes bya ba ’di ni phur pa’i tshig go || gsol pa | bcom ldan ’das ci’i slad du de phur pa’i tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni dṅos po med ciṅ dbaṅ daṅ bral bas de dag la kun gźi med pa ste | de’i phyir de ni phur pa’i tshig go || 
文殊(756b1)師利。一切法無歸處名不動相。世尊。云何是(2)事名不動相。文殊師利。一切法空無根本故(3)無歸處。是故無歸處名不動相。文殊師利。一(4)切法無學名不動相。世尊。云何是事名不動(5)相。 
曼殊尸利。諸(5)法無住處。是雞羅句。曼殊尸利言。世尊。何(6)因是雞羅句。佛言。曼殊尸利。諸法無事寂靜(7)無住持故。彼是此雞羅句。 
 
 
’jam dpal chos thams cad ni bslab pa med ces bya ba ’di ni phur pa’i tshig go || gsol pa | bcom ldan ’das ci’i slad du de phur pa’i tshig ces bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chos thams cad ni bslab pa daṅ bral ba ste | de dag ni bslab par bya ba ma yin | bsgom par bya ba ma yin | bsam par bya ba ma yin | yid la bya ba ma yin | gnas par bya ba ma yin | ’gro bar bya ba ma yin | nan tan du bya ba ma yin | log pa’i nan tan du bya ba ma yin | spaṅ bar bya ba ma yin | mṅon du bya ba ma yin | bśags par bya ba ma yin | rab tu bśags par bya ba ma yin | dgod par bya ba ma yin | dgrol bar bya ba ma yin | brjod par bya ba ma yin | smos par bya ba ma yin | gzuṅ bar bya ba ma yin | gtaṅ bar bya ba ma yin | rab tu gtaṅ bar bya ba ma yin | yoṅs su gtaṅ bar bya ba ma yin te | de ci’i phyir źe na | ’jam dpal chos thams cad ni śin tu btaṅ ba | raṅ bźin gyis ma bzuṅ ba | rtag par btaṅ ba ste | de dag ni śes pas khoṅ du chud par bya ba ma yin | mi śes pas khoṅ du chud par bya ba yaṅ ma yin te | de’i phyir de ni phur pa’i tshig go || 
文殊師利。一切法性無學。不應學。不應(6)修不應思。不應念不應住。不應發不應行。不(7)應斷不應證。不應語不應言。不應求不應(8)説。不應取不應捨。不應離不應除。何以故。文(9)殊師利。一切諸相畢竟離故。從本已來無所(10)取常是捨相。諸法非智慧所及。非愚癡所(11)及。是故無學名不動相
(12)諸法無行經卷上(13)諸法無行經卷下
(17)姚秦龜茲三藏鳩摩羅什譯 
曼殊尸利。諸法無(8)學是雞羅句。曼殊尸利言。世尊。何因是雞羅(9)句。佛言。曼殊尸利。諸法無學。彼不應學。不(10)應修。不應思。不應念。不應住。不應發。不應(11)行。不應斷。不應證。不應説。不應顯。不應(12)求。不施設名。不開不淺。不生不滅。不洗(13)非不淨。不分別説。不衆言説。不攀縁。不執(14)取。不脱不棄不捨。何以故。曼殊尸利。諸法畢(15)竟已捨。本性不取常是棄捨。彼非智所行。非(16)無智所行故。彼是此雞羅句(17)佛説諸法本無經卷中(21)佛説諸法本無經卷下(22)隋天竺三藏闍那崛多譯 
 
 
de nas bcom ldan ’das la ’jam dpal gźon nur gyur pas ’di skad ces gsol to || bcom ldan ’das phur pa’i tshig las brtsams te | bdag kyaṅ spobs pa skye’o || bcom ldan ’das kyi bka’ stsal pa | ’jam dpal khyod kyis spobs pa skyed cig || ’jam dpal gyis gsol pa | bcom ldan ’das sems can thams cad byaṅ chub thob pa’o źes bgyi ba ’di ni phur pa’i tshig go || 
(18)爾時文殊師利法王子白佛言。世尊。我亦樂(19)説不動相。佛言。汝樂説者便可説之。文殊(20)師利言。世尊。一切衆生皆得菩提。是名不(21)動相。 
(23)爾時曼殊尸利童眞復白佛言。世尊。我欲説(24)雞羅句。佛言。曼殊尸利。汝可辯説。曼殊尸利(25)言。世尊。諸衆生得到菩提。是雞羅句。 
 
 
bka’ stsal pa | ’jam dpal ci’i phyir de phur pa’i tshig ces bya | ’jam dpal gyis gsol pa | bcom ldan ’das chos thams cad ni thob pa ma mchis pa | yaṅ dag par thob pa ma mchis pa | rjes su thob pa ma mchis pa | thob par bgyi ba daṅ bral ba | rtogs par bgyi ba ma mchis pa | mṅon par rtogs par bgyi ba ma mchis pa ste | bcom ldan ’das de’i slad du de ni phur pa’i tshig go || 
文殊師利。云何是事名不動相。世尊。(22)一切法無向無得。一切衆生皆入菩提性中。(23)是故説一切衆生皆得菩提。又是菩提非是(24)得相。何以故。衆生性即是菩提故。是故一(25)切衆生皆得菩提名不動相。 
佛言。(26)曼殊尸利。何因是雞羅句。曼殊尸利言。諸(27)法不到不普到。不順到已離到。非證時非不(28)證時。過智離到故。彼是此雞羅句。 
 
 
bcom ldan ’das sems can thams cad thams cad mkhyen pa ñid thob pa’o źes bgyi ba ’di ni phur pa’i tshig go || bka’ stsal pa | ’jam dpal ci’i phyir de phur pa’i tshig ces bya | ’jam dpal gyis gsol pa | bcom ldan ’das sems can rnams ni thams cad kyi thams cad du ma mchis la thams cad mkhyen pa ñid kyaṅ dṅos po ma mchis pa’i rjes su ’braṅ ba ste | de’i slad du thams cad mkyen pa ñid thob pa’o źes bgyi ste | bcom ldan ’das thams cad mkhyen pa ñid ni su la yaṅ thob par bgyi ba’i tshul gyis ñe bar gnas pa ma lags so || de ci’i slad du źe na | bcom ldan ’das thams cad mkhyen pa ñid ni sems can gyi raṅ bźin te | de’i slad du de ni phur pa’i tshig go || 
世尊。一切衆生(26)皆成就一切智慧。名不動相。文殊師利。云(27)何是事名不動相。世尊。一切衆生無性。無(28)性故入如來平等中。從本已來是一切智慧(29)性。性同故名不動相。 
世尊。諸(29)衆生得到遍智。是雞羅句。佛言。曼殊尸利。(768c1)何因諸衆生得到遍智。是雞羅句。曼殊尸利(2)言。世尊。諸種諸處無諸衆生。順到遍智自(3)性故名得到遍智。世尊。其遍智者。無有得(4)到相應現住。何以故。世尊。衆生自性即遍(5)智故。彼是此雞羅句。 
 
 
bcom ldan ’das sems can thams cad ni thams cad mkhyen pa’i ye śes daṅ ldan no źes bgyi ba ’di ni phur pa’i tshig go || bka’ stsal pa | ’jam dpal ci’i phyir de phur pa’i tshig ces bya | ’jam dpal gyis gsol pa | bcom ldan ’das sems can thams cad ni ṅo bo ñid ma mchis śiṅ ṅo bo ñid daṅ bral ba ste | ṅo bo ñid gcig pa’i mtshan ñid pas | de bźin gśegs pa daṅ mñam pa ñid kyi rjes su mchis pa | thams cad mkhyen pa’i ye śes kyi raṅ bźin can te | de’i slad du de ni phur pa’i tshig go || 
世尊。一切衆生皆是(756c1)道場。是不動相。文殊師利。云何是事名不(2)動相。世尊。道場者有何義。文殊師利。一切(3)法寂滅相。無生相無所有相不可取相。是名(4)道場義。 
世尊。諸衆生具足遍(6)智。是雞羅句。佛言。曼殊尸利。何因是雞羅(7)句。曼殊尸利言。世尊。諸法無自離自。無自(8)性等順至於如。遍智本性一性相故。彼是此(9)雞羅句。世尊。諸衆生無量具足是雞羅句。(10)佛言。曼殊尸利。何因是雞羅句。曼殊尸利(11)言。世尊。諸衆生過算離數。若如是知彼不(12)可量。如虚空量故。彼是此雞羅句。 
 
 
bcom ldan ’das sems can thams cad byaṅ chub kyi sñiṅ po źes bgyi ba ’di ni phur pa’i tshig go || bka’ stsal pa | ’jam dpal ci’i phyir de phur pa’i tshig ces bya | ’jam dpal gyis gsol pa | bcom ldan ’das byaṅ chub kyi sñiṅ po źes bgyi ba’i tshig gi don ci lags | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal byaṅ chub kyi sñiṅ po źes bya ba ni chos thams cad źi ba’i sñiṅ po’o || chos thams cad skye ba med pa’i sñiṅ po’o || chos thams cad dṅos po med pa’i sñiṅ po’o || chos thams cad gzuṅ du med pa’i sñiṅ po’o || chos thams cad ṅo bo ñid med pa’i sñiṅ po ste | ’jam dpal de ni byaṅ chub kyi sñiṅ po’i tshig gi don to || gsol pa | bcom ldan ’das ’o na sems can thams cad sñiṅ po de daṅ rtag par ldan pa ma lags sam | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal de de bźin no | gsol pa | bcom ldan ’das de ltar rnam graṅs des kyaṅ sems can thams cad ni byaṅ chub kyi sñiṅ po ste | de’i slad du de ni phur pa’i tshig go || 
世尊。一切衆生不入此道場耶。佛(5)言。如是如是。是故世尊。一切衆生皆是道(6)場名不動相。世尊。一切衆生皆得無生法忍。(7)名不動相(8)文殊師利。云何是事名不動相。 
世尊。諸(13)衆生菩提場是雞羅句。佛言。曼殊尸利。何(14)因是雞羅句。曼殊尸利言。世尊。菩提場者(15)是何句義。佛言。曼殊尸利。菩提場者諸法(16)寂靜場。諸法無生場。諸法無所有場。諸法(17)不可取場。諸法無自性場。曼殊尸利。此是(18)菩提場句義。曼殊尸利言。世尊。諸衆生不(19)常入此場耶。佛言。如是如是。曼殊尸利。曼(20)殊尸利言。世尊。以此因縁。諸衆生菩提場(21)是雞羅句。 
 
 
bcom ldan ’das sems can thams cad bzod pa thob bo źes bgyi ba ’di ni phur pa’i tshig go || bka’ stsal pa | ’jam dpal ci’i phyir de phur pa’i tshig ces bya | ’jam dpal gyis gsol pa | bcom ldan ’das sems can thams cad ni mi zad pa’i chos daṅ mi ’grib pa’i chos daṅ | mi skye ba’i chos can te | miṅ gi mtshan ñid kyis dben pa’i bzod pa mñam pa ñid kyi rjes su mchis pas de’i slad du de ni phur pa’i tshig go || 
世尊。一切(9)衆生無盡無生無滅性離無性。入平等忍故。(10)是故一切衆生皆得無生法忍名不動相。世(11)尊。一切衆生皆得無礙辯才名爲不動相。(12)云何是事名不動相。 
世尊。諸衆生得忍是雞羅句。佛(22)言。曼殊尸利。何因是雞羅句。曼殊尸利言。(23)世尊。諸衆生是無盡法無滅法不生法。名相(24)已離順入平等忍故。彼是此雞羅句。 
 
 
bcom ldan ’das sems can thams cad thogs pa med pa’i spobs pa can no źes bgyi ba ’di ni phur pa’i tshig go || bka’ stsal pa | ’jam dpal ci’i phyir de phur pa’i tshig ces bya | ’jam dpal gyis gsol pa | bcom ldan ’das sems can thams cad kyis gaṅ ci’aṅ ruṅ ste | gaṅ daṅ gaṅ spobs par gyur pa de daṅ de ni phyogs bcu kun la’aṅ ma mchis te | bcom ldan ’das sems can thams cad sgrib pa ma mchis pa mñam pa ñid kyi rjes su mchis śiṅ dben la raṅ gi mtshan ñid la gnas pas de ltar de dag ma mchis pa lags te | bcom ldan ’das rnam graṅs de’i slad du de ni phur pa’i tshig go || 
世尊。一切衆生諸所(13)有樂説於十方界索不可得。所以者何。皆(14)入無礙辯才平等法中故。世尊。諸所樂説自(15)性皆離。無決定故。無所有故。是故一切衆(16)生皆得無礙辯才名不動相。 
世尊。(25)諸衆生無著辯是雞羅句。佛言。曼殊尸利。(26)何因是雞羅句。曼殊尸利言。世尊。若諸衆(27)生有如是辯。彼於十方皆無所有。無著無障(28)平等順到。世尊。諸辯已離。自相不住故彼(29)無所著。世尊。以此因縁彼是此雞羅句。 
 
 
bcom ldan ’das sems can thams cad gzuṅs thob bo źes bgyi ba ’di ni phur pa’i tshig go || bka’ stsal pa | ’jam dpal ci’i phyir de phur pa’i tshig ces bya | ’jam dpal gyis gsol pa | bcom ldan ’das sems can thams cad ni sems can gyi ’du śes can te | yaṅ dag pa ma lags par yoṅs su brtags pa’i phyin ci log gi rtog pas mtshan mar ’dzin pa’i slad du | gzugs daṅ | sgra daṅ | dri daṅ | ro daṅ | reg rnams ’dzin pas de’i slad du de ni phur pa’i tshig go || 
世尊。一切衆生(17)皆得陀羅尼。名不動相。文殊師利。云何是(18)事名不動相。世尊。一切衆生以衆生相能(19)持色聲香味觸法。以虚誑不實憶想分別取(20)相故。是故一切衆生皆得陀羅尼名不動相。 
世(769a1)尊。諸衆生得陀羅尼。是雞羅句。佛言。曼殊(2)尸利。何因是雞羅句。曼殊尸利言。世尊。諸(3)衆生想持。諸衆生色聲香味觸等。不實顛倒(4)分別取相故。彼是此雞羅句。 
 
 
bcom ldan ’das sems can thams cad byams pa’i sems daṅ ldan no źes bgyi ba ’di ni phur pa’i tshig go || bka’ stsal pa | ’jam dpal ci’i phyir de phur pa’i tshig ces bya | ’jam dpal gyis gsol pa | bcom ldan ’das sems can thams cad ni sems can ma mchis pa ste | raṅ bźin gyis gnod sems ma mchis śiṅ | gnod sems daṅ byams pa brtag tu ma mchis pa mñam pa ñid thob pas de’i slad du de ni phur pa’i tshig go || 
(21)世尊。一切衆生皆得慈心。名不動相。文殊(22)師利。云何是事名不動相。世尊。一切衆生(23)無衆生性。從本已來無瞋無慈。得瞋慈平等(24)無分別故。是故一切衆生皆得慈心名不動(25)相。 
世尊。諸衆生(5)慈心是雞羅句。佛言。曼殊尸利。何因是雞(6)羅句。曼殊尸利言。世尊。諸衆生非衆生本(7)性不瞋。於瞋與慈而不分別。平等得到故。(8)彼是此雞羅句。 
 
 
bcom ldan ’das sems can thams cad sñiṅ rje chen po daṅ ldan no źes bgyi ba ’di ni phur pa’i tshig go || bka’ stsal pa | ’jam dpal ci’i phyir de phur pa’i tshig ces bya | ’jam dpal gyis gsol pa | bcom ldan ’das sems can thams cad ni ma bcos ma bgyis pa’i sñiṅ rje can te | de bźin gśegs pa’i mñam pa ñid las ma ’das pa sñiṅ rje chen po’i ṅo bo ñid daṅ ldan pas | de’i slad du de ni phur pa’i tshig go || 
世尊。一切衆生皆成就大悲。名不動相。(26)文殊師利。云何是事名不動相。世尊。一切(27)衆生無起無作相。皆入如來平等法中。不出(28)大悲之性。以惱悲無分別故。是故一切衆生(29)皆成就大悲名不動相 
世尊。諸衆生大悲具足。是(9)雞羅句。佛言。曼殊尸利。何因是雞羅句。曼(10)殊尸利言。世尊。諸衆生本性無作及無作者。(11)如來平等不過大悲。自性具足故。彼是此雞(12)羅句。 
 
 
bcom ldan ’das sems can thams cad ni tiṅ ṅe ’dzin daṅ ldan no źes bgyi ba ’di ni phur pa’i tshig go || bka’ stsal pa | ’jam dpal ci’i phyir de phur pa’i tshig ces bya | ’jam dpal gyis gsol pa | bcom ldan ’das sems can thams cad ni dmigs pas dben pa’i slad du raṅ bźin daṅ ldan pa ste | bcom ldan ’das dmigs pa gaṅ gis sems can gaṅ gi rnam par śes pa ’byuṅ ba de ni dmigs pa de la ma ’khrugs pa ste | de ci’i slad du źe na | bcom ldan ’das dmigs pa’i rnam par śes pa rnams skad cig ma’i slad du ste | de’i slad du de ni phur pa’i tshig go || 
(757a1)世尊。一切衆生皆得三昧。名不動相。文殊(2)師利。云何是事名不動相。世尊。一切衆生(3)性常定離諸縁故。若衆生從縁生知。於縁中(4)生知不名爲知。所以者何。諸知念念無常(5)畢竟空故。是故一切衆生皆成就三昧名不(6)動相。 
世尊。諸衆生得三摩地。是雞羅句。佛(13)言。曼殊尸利。何因是雞羅句。曼殊尸利言。(14)世尊。諸衆生本性入定。無散亂無略攝無異(15)縁。本性不生畢竟入定。攀縁離故。世尊。若(16)諸衆生因於攀縁而有識知。彼攀縁中則無(17)有識。何以故。世尊。其攀縁識念念速滅故。(18)彼是此雞羅句。佛言。曼殊尸利。諸衆生不(19)種種分別思覺耶。曼殊尸利言。諸思覺何處(20)住。佛言。於中住虚空界。曼殊尸利言。世尊。(21)虚空界有散亂耶。佛言。曼殊尸利。虚空界(22)無散亂。曼殊尸利言。世尊。諸衆生不行虚空(23)界耶。佛言。如是曼殊尸利。曼殊尸利言。世(24)尊。若虚空界如彼諸衆生如。若諸衆生如彼(25)虚空界如。然世尊諸衆生如虚空界如。此無(26)有二。無二相故。彼是此雞羅句。 
 
 
bcom ldan ’das saṅs rgyas thams cad ’dod chags daṅ ldan no źes bgyi ba ’di ni phur pa’i tshig go || bka’ stsal pa | ’jam dpal ci’i phyir de phur pa’i tshig ces bya | ’jam dpal gyis gsol pa | bcom ldan ’das saṅs rgyas thams cad ni ’dod chags daṅ ldan pa ste | ’dod chags kyi ṅo bo ñid daṅ ldan źiṅ rjes su rtogs pas mñam ñid las ma ’das te | dgyes śiṅ rab tu dgyes la rnam par dgyes te | ñon moṅs pa mi mṅa’ bas na | bcom ldan ’das ’dod chags ñid ni byaṅ chub ste | de ci’i slad du źe na | bcom ldan ’das ’dod chags kyi ṅo bo ñid rjes su rtogs pas byaṅ chub ces bgyi ste | de’i slad du de ni phur pa’i tshig go || 
世尊。一切諸佛皆成就貪欲。名不(7)動相。文殊師利。云何是事名不動相。世尊。(8)一切諸佛皆入貪欲平等法中故。遠離諍訟(9)通達貪欲性故。世尊。貪欲即是菩提何以(10)故。知貪欲實性説名菩提。是故一切諸佛皆(11)成就貪欲名不動相。 
世尊。諸佛(27)貪欲具足是雞羅句。佛言。曼殊尸利。何因(28)是雞羅句。曼殊尸利言。世尊。諸佛順入貪(29)欲平等。無染離染捨離諍競。不過貪欲平等(769b1)順覺。貪欲自性故。世尊。貪欲即是菩提。何(2)以故。世尊。順覺貪欲自性説名菩提故。彼(3)是此雞羅句。 
 
 
bcom ldan ’das saṅs rgyas bcom ldan ’das rnams ni źe sdaṅ daṅ ldan pa’o źes bgyi ba ’di ni phur pa’i tshig go || bka’ stsal pa | ’jam dpal ci’i phyir de phur pa’i tshig ces bya | ’jam dpal gyis gsol pa | bcom ldan ’das saṅs rgyas bcom ldan ’das rnams ni źe sdaṅ mñam pa ñid la bźugs śiṅ | ’du byed thams cad kyi skyon yaṅ dag par ston pa ste | źe sdaṅ gi ṅo bo ñid rjes su rtogs pas źe sdaṅ daṅ ldan pa źes bgyi ste | de’i slad du de ni phur pa’i tshig go || 
世尊。一切諸佛皆成就(12)瞋恚。名不動相。文殊師利。云何是事名不(13)動相。世尊。一切諸佛皆説有爲法過罪者。(14)安住瞋恚平等性中。通達瞋恚性故。是名(15)一切諸佛皆成就瞋恚名不動相。 
世尊。諸佛瞋惡具足是雞羅句。(4)佛言。曼殊尸利。何因是雞羅句。曼殊尸利(5)言。世尊。佛説諸有爲行過惡者。諸佛安住(6)瞋惡平等。順覺瞋惡自性故。説名瞋惡具足。(7)彼是此雞羅句。 
 
 
bcom ldan ’das saṅs rgyas bcom ldan ’das rnams ni gti mug daṅ ldan no źes bgyi ba ’di ni phur pa’i tshig go || bka’ stsal pa | ’jam dpal ci’i phyir de phur pa’i tshig ces bya | ’jam dpal gyis gsol pa | bcom ldan ’das saṅs rgyas bcom ldan ’das rnams ni gti mug gi ṅo bo ñid rjes su rtogs pas | gti mug mñam pa ñid la bźugs śiṅ miṅ thams cad las ’grel ba ste | de’i slad du de ni phur pa’i tshig go || 
世尊。一切(16)諸佛皆成就愚癡。名不動相。文殊師利。云(17)何是事名不動相。世尊。一切諸佛能度一切(18)貪著名字衆生。安住愚癡平等性中。通達愚(19)癡性故。是名一切諸佛成就愚癡名不動相。 
世尊。諸佛愚癡具足是雞羅(8)句。佛言。曼殊尸利。何因是雞羅句。曼殊尸(9)利言。世尊。諸佛能脱愚癡諸名諸著。安住(10)愚癡平等。順覺愚癡自性故。彼是此雞羅句。 
 
 
bcom ldan ’das saṅs rgyas bcom ldan ’das rnams ’jig tshogs daṅ ldan no źes bgyi ba ’di ni phur pa’i tshig go || bka’ stsal pa | ’jam dpal ci’phyir de phur pa’i tshig ces bya | ’jam dpal gyis gsol pa | bcom ldan ’das saṅs rgyas bcom ldan ’das rnams ni ’jig tshogs la bźugs pa ste | ’jig tshogs mi skye mi ’byuṅ bar thugs su chud pas chos thams cad kyis rgyas par mi ’gyur | rnam par rgyas par mi ’gyur | yoṅs su rgyas par mi ’gyur te | mi bźugs pa’i tshul gyis bźugs pas de’i slad du de ni phur pa’i tshig go || 
(20)世尊。一切諸佛皆成就身見。名不動相。文(21)殊師利。云何是事名不動相。世尊。一切諸(22)佛安住身見性中。於一切法中不退不畏不(23)動畢竟安住。以不住法故。通達知身見無生(24)無起無性故。是故一切諸佛皆成就身見名(25)不動相。 
(11)世尊。諸佛身見具足是雞羅句。佛言。曼殊(12)尸利。何因是雞羅句。曼殊尸利言。世尊。諸(13)佛安住身見。於諸法中不入不出亦不入出。(14)畢竟安住無住相故。順覺身見不生不出。無(15)自性故。彼是此雞羅句。 
 
 
bcom ldan ’das saṅs rgyas bcom ldan ’das rnams log par lta ba daṅ ldan no źes bgyi ba ’di ni phur pa’i tshig go || bka’ stsal pa | ’jam dpal ci’i phyir de phur pa’i tshig ces bya | ’jam dpal gyis gsol pa | bcom ldan ’das saṅs rgyas bcom ldan ’das rnams ni ’dus byas log par yaṅ dag par ston ciṅ | ’dus byas yaṅ dag pa ma lags par yaṅ dag par ston | ’dus byas nor bar yaṅ dag par ston pa ste | log par lta ba’i ṅo bo ñid mtshan ñid kyis mñam pa ñid thugs su chud pas | ’dus byas thams cad gsob gsog ste | brdzun pa slu ba’i chos can du ston par mdzad pas | de’i slad du de ni phur pa’i tshig go || 
世尊。一切諸佛皆是邪見。名不動(26)相。文殊師利。云何是事名不動相。世尊。一(27)切諸佛一切有爲法。是邪虚誑不實者。通(28)達邪見性平等故。是故一切諸佛皆是邪見(29)名不動相。 
世尊。諸佛邪見具(16)足是雞羅句。佛言。曼殊尸利。何因是雞羅(17)句。曼殊尸利言。世尊。諸佛示現有爲是邪。(18)示現不實。示現離如。示現有爲是空無虚妄(19)法。順覺邪見自性相故。彼是此雞羅句。 
 
 
bcom ldan ’das saṅs rgyas bcom ldan ’das rnams kyis phyin ci log la gnas te | byaṅ chub brñes so źes bgyi ba daṅ | saṅs rgyas bcom ldan ’das rnams kyis sgrib pa la gnas ’dod pa’i yon tan lṅa la gnas | ’dod chags la gnas | źe sdaṅ la gnas | gti mug la gnas te | byaṅ chub brñes so źes bgyi ba ’di ni phur pa’i tshig go || bka’ stsal pa | ’jam dpal ci’i phyir de phur pa’i tshig ces bya | ’jam dpal gyis gsol pa | bcom ldan ’das gnas źes bgyi ba ’di ni log par gnas pa’i tshig go || 
世尊。一切諸佛住四顛倒五蓋五(757b1)欲三毒。得阿耨多羅三藐三菩提。名不動(2)相。文殊師利。云何是事名不動相。世尊。住處(3)性即是非住處。 
世(20)尊。諸佛住顛倒得菩提。世尊。諸佛住諸蓋。(21)住五欲。住欲住瞋住癡。得菩提。是雞羅句。(22)佛言。曼殊尸利。何因是雞羅句。曼殊尸利(23)言。世尊。住處者即無住處句。 
 
 
bcom ldan ’das kyis bka’ stsal pa | ’jam dpal log par gnas pa źes bya ba’i tshig gi don ci | ’jam dpal gyis gsol pa | bcom ldan ’das log par gnas pa smad par gnas pa | g-yo ba rab tu g-yo ba źes bgyi ba ’di ni | so so’i skye bo rnams kyi tshig bla dags te | saṅs rgyas bcom ldan ’das rnams ni ’dod chags mñam pa ñid daṅ | źe sdaṅ mñam pa ñid daṅ | gti mug mñam pa ñid daṅ | ’dod pa’i yon tan lṅa mñam pa ñid daṅ | sgrib pa mñam pa ñid daṅ | phyin ci log mñam pa ñid la yaṅ dag par bźugs śiṅ legs par bźugs pa ste | de dag ni ’dod chags kyi ṅo bo ñid kyi gnas na bźugs bźin du bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu mṅon par rdzogs par ’tshaṅ rgya’o || źe sdaṅ gi ṅo bo ñid kyi gnas na bźugs | gti mug gi ṅo bo ñid kyi gnas na bźugs | ’dod pa’i yon tan lṅa’i ṅo bo ñid kyi gnas na bźugs | sgrib pa’i ṅo bo ñid kyi gnas na bźugs | phyin ci log gi ṅo bo ñid kyi gnas na bźugs bźin du bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu mṅon par ’tshaṅ rgya’o || 
文殊師利。非住處有何義。世(4)尊。非住處者。退動還相。即是一切凡夫人。(5)一切諸佛安住是貪欲瞋恚愚癡四顛倒五蓋(6)五欲平等中。是諸佛安住貪欲性故。得阿耨(7)多羅三藐三菩提。安住瞋恚愚癡四顛倒五(8)蓋五欲性故。得阿耨多羅三藐三菩提。是故(9)一切諸佛住四顛倒五蓋五欲三毒中。得阿(10)耨多羅三藐三菩提名不動相 
佛言。曼殊(24)尸利。無住處者是何句義。曼殊尸利言。世(25)尊。無住處者難住及以動震。即是凡夫小兒。(26)又諸佛善住欲平等故。瞋平等故。癡平等故。(27)五欲平等故。諸蓋平等故。顛倒平等故。彼(28)住欲自性處。如是證覺阿耨多羅三藐三菩(29)提。彼住瞋癡五欲功徳。諸蓋顛倒自性處。(769c1)如是證覺阿耨多羅三藐三菩提。是故諸佛(2)住顛倒蓋五欲三毒。證覺阿耨多羅三藐三(3)菩提。是雞羅句。 
 
 
de skad ces gsol pa daṅ bcom ldan ’das kyis ’jam dpal gźon nur gyur pa la ’di skad ces bka’ stsal to || ’jam dpal khyod la gal te la la źig gis ’di skad du de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ni mi dge ba’i chos thams cad spaṅs pa | dge ba’i chos thams cad daṅ ldan pa’o źes zer źiṅ de skad ces ’dri na | lan ci skad ces gdab | gsol pa | bcom ldan ’das gal te la la źig gis bdag la de skad du de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ni mi dge ba’i chos thams cad spaṅs pa | dge ba’i chos thams cad daṅ ldan pa’o źes mchi na | bcom ldan ’das de skad ces ’dri ba de la bdag gis ’di skad ces bgyi ste | re śig dge ba’i bśes gñen dag la rim gro gyis śig | rnal ’byor la brtson par gyis śig | chos gaṅ la yaṅ sbyar ba daṅ | dbye ba ma byed cig | gzuṅ ba daṅ | gtaṅ bar ma byed cig | dmigs pa daṅ rnam par dmigs par ma byed cig | btaṅ sñoms daṅ spoṅ bar ma byed cig | tshol ba daṅ smon par ma byed cig | chos gaṅ la yaṅ rab ce’am | tha ma źe’am | mchog ces bya bar yaṅ dag par rjes su ma lta śig daṅ | de’i ’og tu de bźin gśegs pa’i yul śes par ’gyur ro || de bźin gśegs pa’i yul ni bsam gyis mi khyab pa ste | yul daṅ bral źiṅ yul med pa | yul thams cad daṅ yaṅ dag par bral ba | chos yaṅ dag par chad pa’o źes bgyi’o || bka’ stsal pa | ’jam dpal khyod kyis de skad ces luṅ bstan na ci źig luṅ bstan par ’gyur | gsol pa | bcom ldan ’das bdag gis de skad ces luṅ bstan pas chos gaṅ yaṅ luṅ bstan par gyur pa ma mchis so || bcom ldan ’das de bźin gśegs pa bcom ldan ’das kyis byaṅ chub kyi sñiṅ po la bźugs pa’i tshe | chos la la’i skye ba’am ’gag pa gaṅ yaṅ gzigs sam | bka’ stsal pa | ’jam dpal de ni ma yin no || ’jam dpal gyis gsol pa | bcom ldan ’das chos gaṅ ma skyes śiṅ ma byuṅ la | dge ba’i chos daṅ ldan pa’aṅ ma lags | mi dge ba’i chos daṅ ldan pa’aṅ ma lags pa de la yoṅs su śes par bgyi ba ni gaṅ źig mchis | spaṅ ba ni ci źig mchis | bsgom pa ni gaṅ źig mchis | mṅon du bgyi ba ni gaṅ źig mchis | mṅon par rtogs par bgyi ba yaṅ gaṅ źig mchis | 
(11)爾時佛告文殊師利法王子。若有人問汝。斷(12)一切不善法成就一切善法。名爲如來。汝(13)云何答。文殊師利言。世尊。若有人問我斷(14)一切不善法成就一切善法名爲如來者。我(15)當如是答。善男子。汝先當親近善知識修(16)集善道。於法無所合無所散。勿取勿捨。莫(17)縁莫求。勿擧勿下。莫求莫覓勿願。勿分(18)別諸法是上是中是下。然後當知。不可思議(19)行處無行處斷行處佛所行處(20)佛告文殊師利。汝如是答者爲答何義。文殊(21)師利言。世尊。我如是答者名爲無所答。世(22)尊。如佛坐於道場。頗見法有所生滅不。佛(23)言不也。世尊。若法無生無滅。是法可得説(24)斷一切不善法成就一切善法不。佛言不也。(25)世尊。若法不生不滅。不斷一切不善法。不(26)成一切善法。是何所見何所斷何所證何(27)所修何所得。 
如是語已。佛告曼殊尸利(4)童眞言。曼殊尸利。若復有人。問汝如來應(5)正遍知。諸不善法斷諸善法具足。如是問時。(6)汝何發遣。曼殊尸利言。世尊。若復有人如(7)是問我。如來應正遍知。諸不善法斷。諸善(8)法具足。世尊。彼如是問時我作如是説。汝(9)先親近善友勤作方便相應。莫一法合亦莫(10)作離。莫取莫放。莫攀縁。莫不攀縁。莫依莫(11)住。莫棄莫掌。莫聚莫求莫願莫見。一法爲(12)勝。若小若最勝。彼後當知如來境界。不思(13)境界。離境界。斷境界法。佛言。曼殊尸利。(14)汝作如是解説。是何發遣。曼殊尸利言。世(15)尊。我作如是解説。無有一法可發遣者。世(16)尊。佛坐菩提場已有法若生若滅可見不。佛(17)言。不然曼殊尸利。曼殊尸利言。世尊。若法(18)無生無滅。彼有善法具足不善法具足耶。佛(19)言。不然曼殊尸利。曼殊尸利言。世尊。若法(20)不生不出。彼無善法具足不善法具足。彼何(21)所知。何所斷。何所修。何所證。何所見道。 
 
 
de nas steṅ gi bar snaṅ las lha’i bu stoṅ phrag bcus de bźin gśegs pa daṅ | ’jam dpal gźon nur gyur pa la lha rdzas kyi me tog ud pa la daṅ | ku mu da daṅ | pun da rīka daṅ | man dā ra ba daṅ | man dā ra ba chen po daṅ | mañju śi ka daṅ | mañju śi ka chen po maṅ pos mṅon par gtor | rab tu gtor nas | bcom ldan ’das daṅ | ’jam dpal gźon nur gyur pa’i źabs la phyag tshal źiṅ ’di skad kyi tshig brjod par gyur te | 
説是語時虚空中萬天子。以天(28)青黄赤白蓮華散佛及文殊師利上。皆下禮(29)佛及文殊師利足。而作是言。 
(22)爾時上虚空中十千天子。聞此佛及曼殊尸(23)利童眞説已。即散憂波羅花。撥陀摩華。拘(24)目陀華。奔荼梨迦華。曼陀羅華。摩訶曼陀(25)羅華。禮佛及曼殊尸利童眞足已。如是説言。 
 
 
bcom ldan ’das ’di ni chags pa ma mchis pa’i dpal te | de ni ’jam dpal lo || bcom ldan ’das ’di ni mi gñis pa’i dpal te | de ni ’jam dpal lo || bcom ldan ’das ’di ni dṅos po ma mchis pa’i dpal te | de ni ’jam dpal lo || bcom ldan ’das ’di ni ñon moṅs pa ma mchis pa’i dpal te | de ni ’jam dpal lo || bcom ldan ’das ’di ni de bźin ñid kyi dpal te | de ni ’jam dpal lo || bcom ldan ’das ’di ni ma nor ba de bźin ñid kyi dpal te | de ni ’jam dpal lo || bcom ldan ’das ’di ni chos kyi dbyiṅs kyi dpal te | de ni ’jam dpal lo || bcom ldan ’das ’di ni yaṅ dag pa’i mtha’i dpal te | de ni jam dpal lo || bcom ldan ’das ’di ni dam pa’i dpal te | de ni jam dpal lo || bcom ldan ’das ’di ni mchog gi dpal te | de ni ’jam dpal lo || bcom ldan ’das ’di ni phul gyi dpal te | de ni jam dpal lo || bcom ldan ’das ’di ni bla na ma mchis pa’i dpal te | de ni jam dpal lo || 
世尊。文殊師(757c1)利名爲無礙尸利。文殊師利名爲不二尸利。(2)名爲無餘尸利。名爲無所有尸利。名爲如尸(3)利法性尸利實際尸利第一尸利上尸利。無(4)上尸利。 
(26)世尊。無著尸利。此謂曼殊尸利。世尊。無二(27)尸利。此謂曼殊尸利。世尊。無有尸利。此謂(28)曼殊尸利。世尊。無餘尸利此謂曼殊尸利。(29)世尊。如尸利。實際尸利。法界尸利。勝尸(770a1)利。最勝尸利。無上尸利。無上上尸利。無等(2)尸利。無等等尸利。世尊。此謂曼殊尸利童(3)眞。 
 
 
de skad ces smras pa daṅ | ’jam dpal gźon nur gyur pas lha’i bu de dag la ’di skad ces smras so || lha’i bu dag chog gis bdag la ma rtog rnam par ma rtog śig | kho bos ni chos gaṅ yaṅ dam pa źes bya ba’am | mchog ces bya ba’am | phul źes bya ba de lta bu yaṅ dag par rjes su ma mthoṅ ṅo || lha’i bu dag kho bo ni ’dod chags kyi dpal te | de’i phyir kho bo ’jam dpal lo || kho bo ni źe sdaṅ gi dpal te | de’i phyir kho bo ’jam dpal lo || kho bo ni gti mug gi dpal te | de’i phyir kho bo ’jam dpal lo || lha’i bu dag kho bo ni ’dod chags las yoṅs su ’das pa ma yin | źe sdaṅ las yoṅs su ’das pa ma yin | gti mug las yoṅs su ’das pa ma yin te | lha’i bu dag byis pa so so’i skye bo dag ni ’da’ źiṅ yoṅs su ’da’ ba daṅ | rnam par ’da’ ba dag byed kyi | byaṅ chub sems dpa’ rnams ni chos gaṅ la yaṅ ’pho ba’am | ’gro ba’am | ’da’ ba med do || 
文殊師利語諸天子言。止止諸天子(5)汝等勿取相分別。我不見諸法是上是中是(6)下。不如汝説。文殊師利言。我者我是貪(7)欲尸利瞋恚尸利愚癡尸利。是故我名文殊(8)師利。諸天子。我不出貪欲瞋恚愚癡。凡夫(9)人分別諸法求過出至到。諸菩薩於法無過(10)無出無至無到。 
如是語已。曼殊尸利童眞告彼天子言。止(4)止天子。莫分別我。我不見一法若勝若劣(5)若最勝若妙。又天子。汝若説言曼殊尸利(6)者。我欲尸利彼是我曼殊尸利。我瞋尸利彼(7)是我曼殊尸利。我癡尸利彼是我曼殊尸利。(8)如是説者。名爲正説。何以故。天子。我不過(9)欲。不過瞋。不過癡。天子。諸凡夫小兒有行(10)有到。諸菩薩無一處法中有行有到。 
 
 
lha’i bu rnams kyis smras pa | ’jam dpal ’o na byaṅ chub sems dpa’ rnams saṅs rgyas kyi chos rnams rnam par mi gnon tam | sa bcu rjes su mi gnon tam | ’jam dpal gyis smras pa | lha’i bu dag de ji sñam du sems | sgyu mas sprul pa’i sems daṅ sems las byuṅ ba dag saṅs rgyas kyi chos rnam par gnon ciṅ sa bcu rjes su gnon pa yod dam | 
諸天子言。菩薩不到十地不(11)至佛法耶。文殊師利言。於諸天子意云何。(12)幻人能到十地至佛法不。 
天子言。(11)曼殊尸利。諸菩薩不到佛法不行十地耶。曼(12)殊尸利言。天子。於意云何。幻人心心數法(13)行十地耶。 
 
 
lha’i bu rnams kyis smras pa | ’jam dpal sgyu ma’i skye bu la gnas kyaṅ med na | saṅs rgyas kyi chos rnam par gnon pa’am | sa rjes su gnon pa lta ga la yod | ’jam dpal gyis smras pa | lha’i bu dag de bźin du chos thams cad ni sgyu ma lta bu ste | de dag ni gnon pa med | rnam par gnon pa med | yoṅs su gnon pa med de ’da’ med do || 
諸天子言。幻化(13)人尚無住處。何況從此住地至於餘地。文殊(14)師利言。諸天子。一切法如幻無去無來無過(15)無出無至無到。 
天子言。曼殊尸利。如是幻人本(14)無住處。何處於地復有行到。曼殊尸利言。(15)如是天子。諸法喩幻彼無行踐。無他處到。(16)無用力行。無自主行。 
 
 
lha’i bu dag gis smras pa | ’o na ’jam dpal khyod byaṅ chub mṅon par rdzogs par ’tshaṅ rgya bar mi ’gyur ram | ’jam dpal gyis smras pa | lha’i bu dag de ji sñam du sems | byis pa so so’i skye bo ’dod chags kyis kun nas glags pa źig byaṅ chub kyi sñiṅ por ’dug na thams cad mkhyen pa’i ye śes daṅ ldan par ’gyur ram | 
諸天子言。汝不當得。阿耨(16)多羅三藐三菩提耶。文殊師利言。諸天子。(17)於意云何。凡夫貪欲覆心能坐道場得一切(18)智不。諸天子言不也。 
天子言。曼殊尸利。汝(17)不當覺菩提耶。曼殊尸利言。天子。於意云(18)何。凡夫小兒貪欲繞住。能坐菩提場具足遍(19)智不。 
 
 
lha’i bu dag gis smras pa | ci ’jam dpal ’o na khyod ’dod chags kyis kun nas glags pa’i byis pa so so’i skye bo yin nam | ’jam dpal gyis smras pa | lha’i bu dag de de bźin te | bdag ni ’dod chags kyis kun nas glags pa’o || źe sdaṅ gis kun nas glags pa’o || gti mug gis kun nas glags pa’o || bdag ni mu stegs can gźan no || log pa la źen pa’o || 
諸天子言。文殊師利。(19)汝今貪欲覆心是凡夫耶。文殊師利言。如是(20)如是。我是凡夫從貪欲起。從瞋恚起。從愚(21)癡起。我是外道是邪行人。 
天子言。曼殊尸利。汝豈復貪欲繞住(20)是凡夫小兒耶。曼殊尸利言。如是天子。我欲(21)繞住。我瞋繞住。我癡繞住。我是外道。我是(22)邪行。 
 
 
lha’i bu dag gis smras pa | ’jam dpal ci las bsams te de skad du bdag ni ’dod chags kyis kun nas glags pa’o || źe sdaṅ gis kun nas glags pa’o || gti mug gis kun nas glags pa’o źes smra | ’jam dpal gyis smras pa | lha’i bu dag de ni ji ltar mi gnas pa’i tshul gyis ’dod chags daṅ | źe sdaṅ daṅ | gti mug gi ṅo bo ñid la gnas pa’i phyir | ji ltar phyogs bcu kun tu gnas med pa de ltar gnas so || 
諸天子言。以何(22)故。自言我是凡夫。從貪欲起瞋恚起愚癡起。(23)文殊師利言。是貪欲瞋恚愚癡性。十方求之(24)不可得。我以不住法住是性中故。説我是(25)凡夫三毒所覆。 
天子言。曼殊尸利。以何義意説如是(23)言。我欲繞住。我瞋繞住。我癡繞住。我是外(24)道。我是邪行。曼殊尸利言。天子。我所有繞(25)住無有住處。於十方中無欲瞋癡。自性住處(26)故。以無住處相應故。 
 
 
lha’i bu dag gis smras pa | ’jam dpal khyod ji ltar mu stegs can gźan źes bya ba yin | smras pa | lha’i bu dag kho bo ni mu stegs can gźan du mi ’gro ste | de’i phyir mu stegs can gźan źes bya’o || lha’i bu dag gis smras pa | ’jam dpal khyod ji ltar log pa la źen ces bya | ’jam dpal gyis smras pa | lha’i bu dag kho bos ni chos thams cad log par śes te | yaṅ dag pa ma yin źiṅ nor ba yoṅs su brtags par khoṅ du chud pas | de’i phyir kho bo ni log pa la źen pa’o || 
文殊師利。汝云何名外道。(26)文殊師利言。我終不到外道。諸道性不可得(27)故。我於一切道爲外。諸天子言。汝云何是(28)邪行人。文殊師利言。我已知一切法皆是邪(29)虚妄不實。是故我是邪行人。 
天子言。曼殊尸利汝(27)云何是外道。曼殊尸利言。天子。我於外道無(28)所行到。彼因縁故我是外道。天子言。曼殊(29)尸利。汝云何是邪行。曼殊尸利言。天子。我知(770b1)諸法是邪不實不如。但是分別。彼因縁故我(2)是邪行。 
 
 
de nas de’i tshe lha’i bu stoṅ phrag bcu po de dag gis | ’jam dpal gyis bstan pa de thos nas | mi skye ba’i chos la bzod pa thob par gyur to || ’di skad ces kyaṅ smras te | rdo rje’i tshig daṅ | sa bon gyi tshig daṅ | phur pa’i tshig rnam pa ’di lta bu dag gaṅ gi rna lam du grag par gyur pa de dag kyaṅ thob par bya ba legs par thob pa yin na | gaṅ gis thos nas mos par gyur pa daṅ | yid ches pa daṅ | luṅ ’bogs pa daṅ | kha ton byed pa daṅ | ’dzin pa daṅ | klog pa daṅ | ston pa daṅ | de bźin ñid du nan tan byed pa lta smos kyaṅ ci dgos te | de dag ni thogs pa med pa’i spobs pa rjes su thob par ’gyur ro || chos thams cad la snaṅ ba thob par ’gyur ro || tshul gcig tu bstan pa la mkhas par ’gyur ro || chos thams cad kyaṅ saṅs rgyas kyi chos daṅ sbyor bar ’gyur ro || 
説是法時萬天(758a1)子得聞是語。皆得無生法忍。各作是言。是諸(2)衆生皆得大利。得聞眞正金剛語句。何況聞(3)已信解受持讀誦爲人解説如説修行。當得(4)無礙辯才一切法中得眞慧照明。巧説諸法(5)一相一門。能示衆生一切諸法皆是佛法 
爾時十千天子。於曼殊尸利童眞邊。(3)聞此説已。無生法中得忍。彼得忍已説如是(4)言。世尊。若彼衆生善此金剛句光明到耳者(5)得勝利。何況聞已。信解爲縁受持讀誦。修習(6)演説如所説行。世尊。彼於諸法中當得無著(7)辯才。及得明照善説一相諸法。於佛法中相(8)續不斷。顯示諸法皆是佛法 
 
 
|| bam po gsum pa ste tha ma | de nas bcom ldan ’das la lha’i bu pad mo rnam par rol pa’i mṅon par śes pas ’di skad ces gsol to || bcom ldan ’das dus slad ma la byaṅ chub sems dpa’ rnams kyis rnam pa ’di lta bu’i chos thos na | mi ’jigs mi dṅaṅ | skrag par mi ’gyur ba daṅ | sgra thams cad rtogs par ’tshal bar ’gyur ba daṅ | thogs pa ma mchis śiṅ | the tsom ma mchis par bgyi ba’i slad du sgra daṅ tshig la ’jug pa’i rig pa bstan du gsol | de skad ces gsol pa daṅ | bcom ldan ’das kyis lha’i bu pad mo rnam par rol pa’i mṅon par śes pa la ’di skad ces bka’ stsal to || lha’i bu khyod la gnas de dris pas ci źig bya | chog mod sgra daṅ | skad la ’jug pa’i rig pa de ni las daṅ po’i byaṅ chub sems dpa’ śes pa’am | khoṅ du chud pa’am | bsam pa’am | gźal ba’am | dpyad par sla ba ma yin no || de ni byaṅ chub sems dpa’ las daṅ po pa’i mdun du brjod par bya ba ma yin te | lha’i bu sgra daṅ skad la ’jug pa khoṅ du chud pa’i byaṅ chub sems dpa’ sems dpa’ chen po ni gal te bskal pa gaṅ gā’i kluṅ gi bye ma sñed du log pa’i tshig yaṅ dag pa ma yin pa’i ṅag gis mi sñan pa brjod de | spyos pas de la khoṅ khro ba’i sems mi skyed do || gal te bskal pa gaṅ gā’i kluṅ gi bye ma sñed du bde ba’i yo byad gos daṅ | zas daṅ | mal cha daṅ | nad kyi rkyen rtsi daṅ | yo byad thams cad kyis rim gror byas | bkur stir byas | bsti staṅ du byas | mchod par byas kyaṅ de la chags pa’i sems mi ’byuṅ ste | lha’i bu ’di lta ste dper na | dgra bcom pa | zag pa zad pa ni chags par bya ba’i gnas kyi chos thams cad la yaṅ chags par mi ’gyur | khoṅ khro bar bya ba’i gnas kyi chos thams cad la yaṅ khoṅ khro bar mi ’gyur ro || lha’i bu de bźin du sgra daṅ | skad la ’jug pa khoṅ du chud pa’i byaṅ chub sems dpa’ yaṅ | bskal pa gaṅ gā’i kluṅ gi bye ma sñed du | bde ba’i yo byad thams cad kyis rim gror byas kyaṅ | de la chags pa’i sems mi skyed do || bskal pa gaṅ gā’i kluṅ gi bye ma sñed du log pa yaṅ dag pa ma yin pa’i tshig gis mi sñan par brjod de | spyos kyaṅ khoṅ khro ba’i sems mi skyed do || lha’i bu de ltar sgra daṅ | skad la ’jug pa khoṅ du chud pa’i byaṅ chub sems dpa’ ni thob pa daṅ | ma thob pa daṅ | grags pa daṅ | ma grags pa daṅ | bstod pa daṅ | smad pa daṅ | bde ba daṅ | sdug bsṅal thams cad kyis mi bskyod mi ’phrogs te | ’jig rten gyi chos thams cad zil gyis gnon ciṅ | ri’i rgyal po ltar mi sgul par gnas so || de skad ces bka’ stsal pa daṅ | bcom ldan ’das la lha’i bu pad mo rnam par rol pa’i mṅon par śes pas ’di skad ces gsol to || bcom ldan ’das ’on kyaṅ ma byuṅ ba’i dus na | byaṅ chub sems dpa’ ’du śes sbyaṅs pa | ’du śes byaṅ ba gaṅ ji sñed cig ’byuṅ bar ’gyur ba de dag gis sgra daṅ skad la ’jug pa’i rig pa ’di thos na | raṅ gi skyon yaṅ rtogs par ’gyur | gźan la yaṅ ston par ’gyur na | bcom ldan ’das sgra daṅ | skad la ’jug pa’i rig pa bśad du gsol | de skad ces gsol pa daṅ | bcom ldan ’das kyis lha’i bu pad mo rnam par rol pa’i mṅon par śes pa la ’di skad ces bka’ stsal to || lha’i bu de bas na śin tu legs par ñon la yid la zuṅ śig daṅ | don ’di ṅas khyod la bśad do || bcom ldan ’das de ltar bgyi’o źes nas | lha’i bu pad mo rnam par rol pa’i mṅon par śes pa | bcom ldan ’das kyis bka’ stsal pa ltar ñan to || bcom ldan ’das kyis de la ’di skad ces bka’ stsal to || lha’i bu gal te byaṅ chub sems dpa’ ’dod chags kyi sgra la ñes pa’i ’du śes su ’gyur źiṅ ’dod chags daṅ bral ba’i sgra la chags pa’i ’du śes su ’gyur na | saṅs rgyas kyi chos rnams la mi slob bo || źe sdaṅ gi sgra la kha na ma tho ba’i ’du śes su ’gyur źiṅ | źe sdaṅ daṅ bral ba’i sgra la legs pa’i ’du śes su ’gyur na | saṅs rgyas kyi chos rnams la mi slob bo || gti mug gi sgra la kha na ma tho ba’i ’du śes su ’gyur źiṅ | gti mug daṅ bral ba’i sgra la legs pa’i ’du śes su ’gyur na | saṅs rgyas kyi chos rnams la mi slob bo || ’dod pa chuṅ ba’i sgra la chags śiṅ | ’dod pa che ba’i sgra la khoṅ khro na | sgra daṅ skad la ’jug pa’i rig pa la mi slob bo || chog śes pa’i sgra la chags śiṅ | chog mi śes pa’i sgra la khoṅ khro na | sgra daṅ skad la ’jug pa’i rig pa la mi slob bo || sdom pa’i sgra la chags śiṅ | mi sdom pa’i sgra la khoṅ khro na | sgra daṅ skad la ’jug pa’i rig pa la mi slob bo || gcig pur dga’ ba’i sgra la chags śiṅ | skye bo phal po che ba’i sgra la khoṅ khro na | sgra daṅ skad la ’jug pa’i rig pa la mi slob bo || saṅs rgyas kyi sgra la chags śiṅ | mu stegs can gyi sgra la khoṅ khro na | sgra daṅ skad la ’jug pa’i rig pa la mi slob bo || tshaṅs par spyod pa’i sgra la źen ciṅ | tshaṅs par mi spyod pa’i sgra la źe sdaṅ na | sgra daṅ skad la ’jug pa’i rig pa la mi slob bo || kun nas ñon moṅs pa’i sgra la khoṅ khro źiṅ | rnam par byaṅ ba’i sgra la chags na | sgra daṅ skad la ’jug pa’i rig pa la mi slob bo || ’bras bu la gnas pa’i sgra la chags śiṅ | byis pa so so’i skye bo’i sgra la khoṅ khro na | sgra daṅ skad la ’jug pa’i rig pa la mi slob bo || bde ba’i sgra la chags śiṅ | sdug bsṅal gyi sgra la khoṅ khro na | sgra daṅ skad la ’jug pa’i rig pa la mi slob bo || rab tu byuṅ ba’i sgra la chags śiṅ | khyim pa’i sgra la khoṅ khro na | sgra daṅ skad la ’jug pa’i rig pa la mi slob bo || ’jig rten las ’das pa’i sgra la chags śiṅ | ’jig rten pa’i sgra la khoṅ khro na | sgra daṅ skad la ’jug pa’i rig pa la mi slob bo || sbyin pa’i sgra la legs pa’i ’du śes su ’gyur źiṅ | ser sna’i sgra la khoṅ khro ba’i ’du śes su ’gyur na | saṅs rgyas kyi chos rnams la mi slob bo || tshul khrims kyi sgra la chags pa’i ’du śes su ’gyur źiṅ | tshul khrims ’chal ba’i sgra la khoṅ khro ba’i ’du śes su ’gyur na | saṅs rgyas kyi chos rnams la mi slob bo || bzod pa’i sgra la legs pa’i ’du śes su ’gyur źiṅ | gnod sems kyi sgra la khoṅ khro ba’i ’du śes su ’gyur na | saṅs rgyas kyi chos rnams la mi slob bo || brtson ’grus brtsams pa’i sgra la legs pa’i ’du śes su ’gyur źiṅ | le lo’i sgra la khoṅ khro ba’i ’du śes su ’gyur na | saṅs rgyas kyi chos rnams la mi slob bo || bsam gtan gyi sgra la legs pa’i ’du śes su ’gyur źiṅ | ’khrug pa’i sgra la khoṅ khro ba’i ’du śes su ’gyur na | saṅs rgyas kyi chos rnams la mi slob bo || śes rab kyi sgra la legs pa’i ’du śes su ’gyur źiṅ | śes rab ’chal ba’i sgra la khoṅ khro ba’i ’du śes su ’gyur na | saṅs rgyas kyi chos rnams la mi slob bo || ñe ba’i sgra la chags śiṅ | riṅ ba’i sgra la khoṅ khro na | sgra daṅ skad la ’jug pa’i rig pa la mi slob bo || ’khor ba’i sgra la kha na ma tho ba’i ’du śes su ’gyur źiṅ | mya ṅan las ’das pa’i sgra la legs pa’i ’du śes su ’gyur na | sgra daṅ skad la ’jug pa’i rig pa la mi slob bo || tshu rol gyi sgra la khoṅ khro źiṅ | pha rol gyi sgra la chags na | sgra daṅ skad la ’jug pa’i rig pa la mi slob bo || groṅ gi sgra la kha na ma tho bar ’du śes par gyur ciṅ | dgon pa’i sgra la chags par gyur na | sgra daṅ skad la ’jug pa’i rig pa la mi slob bo || gcig pur spyod pa’i sgra la chags śiṅ | ’du ’dzir spyod pa’i sgra la khoṅ khro na | sgra daṅ skad la ’jug pa’i rig pa la mi slob bo || dge sloṅ gi spyod pa la chags śiṅ | khyim pa’i spyod pa la khoṅ khro na | sgra daṅ skad la ’jug pa’i rig pa la mi slob bo || spyod lam gyi bya ba la chags śiṅ | spyod lam ma yin pa’i bya ba la khoṅ khro na | saṅs rgyas kyi chos rnams la mi slob bo || tshul du śis pa la chags śiṅ | tshul du mi śis pa la khoṅ khro na | saṅs rgyas kyi chos rnams la mi slob bo || tshul khrims kyi spyod pa la chags śiṅ | tshul khrims ’chal ba’i spyod pa la khoṅ khro na | saṅs rgyas kyi chos rnams la mi slob bo || ma ’dres pa’i spyod pa la chags śiṅ | ’dres pa’i spyod pa la khoṅ khro na | saṅs rgyas kyi chos rnams la mi slob bo || ’dod chags daṅ bral ba’i spyod pa la chags śiṅ | ’dod chags kyi spyod pa la khoṅ khro na | saṅs rgyas kyi chos rnams la mi slob bo || źe sdaṅ med pa’i ’du śes la chags śiṅ | źe sdaṅ gi ’du śes la khoṅ khro na | saṅs rgyas kyi chos rnams la mi slob bo || gti mug daṅ bral ba’i ’du śes la chags śiṅ | gti mug gi ’du śes la khoṅ khro na | saṅs rgyas kyi chos rnams la mi slob bo || stoṅ pa ñid la chags śiṅ | dmigs pa la khoṅ khro na | saṅs rgyas kyi chos rnams la mi slob bo || mtshan ma med pa la chags śiṅ | mtshan ma la khoṅ khro na | saṅs rgyas kyi chos rnams la mi slob bo || smon pa med pa la chags śiṅ | smon pa la khoṅ khro na | saṅs rgyas kyi chos rnams la mi slob bo || byaṅ chub sems dpa’i spyod pa la chags śiṅ | ñan thos daṅ | raṅ saṅs rgyas kyi spyod pa la khoṅ khro na | saṅs rgyas kyi chos rnams la mi slob bo || 
(6)爾時華戲慧菩薩白佛言。世尊。願説入音聲(7)慧法門。令當來菩薩聞如是法不驚不怖亦(8)知一切音聲究竟之性不疑不悔。於諸音聲(9)無所障礙。佛言止止。用問是事爲。是入音(10)聲慧法門。不應於新發意菩薩前説。所以者(11)何。新發意者不能解不能知不能思。若菩薩(12)摩訶薩入是音聲慧法門者。假使有人於恒(13)河沙劫惡口罵詈誹謗毀呰。是人不生恚恨。(14)若人於恒河沙劫。以一切樂具供養不生愛(15)心譬如漏盡阿羅漢。一切愛處不生愛心一(16)切瞋處不生瞋心。善男子。是音聲慧法門菩(17)薩。於利衰毀譽稱譏苦樂等八法已過心不(18)傾動。譬如須彌山王(19)爾時華戲慧菩薩復白佛言。願必爲説入音(20)聲慧法門。當來菩薩得聞是法門當自知過(21)咎亦教餘人。爾時佛告華戲慧菩薩。善男子。(22)汝今諦聽善思念之。當爲汝説。唯然世尊。(23)佛告華戲慧菩薩。若菩薩聞貪欲音聲生過(24)罪想。聞離貪欲音聲生利益想即是不學佛(25)法。若聞瞋恚音聲生過罪想。聞離瞋恚音聲(26)生利益想。若聞愚癡音聲生過罪想。於(27)離愚癡音聲生利益想。則是不學佛法。若(28)於少欲音聲生喜想。於多欲音聲生礙想。即(29)是不行音聲法門。於知足音聲生喜想。於不(758b1)知足音聲生礙想。則是不行音聲法門。若(2)於細行音聲生喜想。於麁行音聲生礙想。則(3)是不行音聲法門。若於樂靜音聲則喜。於憒(4)閙音聲則礙。則是不學佛法。若於忍辱音(5)聲生利想。於瞋恚音聲生礙想。則是不學(6)佛法。若於精進音聲生利想。於懈怠音聲生(7)礙想。則是不學佛法。於禪定音聲生利想。(8)於散亂音聲生礙想。則是不學佛法。於智(9)慧音聲生利想。於愚癡音聲生礙想。則是(10)不學佛法。若於近道音聲則喜。於遠道音(11)聲則礙。則是不學音聲法門。於生死見(12)過咎於涅槃見利益。則是不入音聲法門。(13)於彼岸則喜。於此岸則礙。則是不學音聲(14)法門。於聚落音聲生礙想。於空閑音聲生喜(15)想。則是不學音聲法門。若於獨行音聲生(16)喜想。於衆行音聲生礙想。則是不學音聲(17)法門。於比丘所行音聲生喜想。於白衣所行(18)音聲生礙想。則是不學音聲法門。於有威(19)儀則喜。於無威儀則礙。則是不學佛法。(20)於清淨行則喜。於不清淨行則礙。則是不(21)學佛法。於一行則喜。於雜行則礙。則是(22)不學佛法。於離欲行則喜。於婬慾行則礙。(23)則是不學佛法。於離瞋想則喜。於瞋想(24)則礙。則是不學佛法。於離癡想則喜。於(25)癡想則礙。則是不學佛法。於空則喜於(26)有則礙。則是不學佛法。於無相則喜。於(27)有相則礙。則是不學佛法。於無作則喜。於(28)有作則礙。則是不學佛法。於菩薩行則喜。(29)於聲聞辟支佛行則礙。則是不學佛法。 
(9)爾時衆中復有天子。名蓮華遊戲智通。來集(10)會坐。爾時蓮華遊戲智通天子。而白佛言。(11)世尊。宜説十種音聲入智。於後世時五十歳(12)中。菩薩聞如是等法已。不驚不怖不畏於諸(13)法行。當知入行不疑不惑。如是語已。佛告(14)蓮花遊戲智通天子言。止止天子。何須問如(15)是處。此音聲入門。初業菩薩不能知覺思惟(16)稱量共議。善家子。此法説時。亦不得於初(17)業菩薩前説。何以故。説意難知故。天子。音(18)聲入門。菩薩如恒伽河沙等劫。若彼不如(19)實言訶罵。彼於其中無瞋礙心。又復恒伽河(20)沙等劫。若得淨心好意供養尊重。諸樂因縁(21)衣食臥床病縁藥等諸事。彼於其中亦無順(22)愛心生。善家子。如阿羅漢漏盡。於諸順愛(23)住處法中。終不生愛。於諸瞋礙住處法中。(24)亦不生憎。善家子。如是音聲入門。菩薩於(25)恒伽河沙等劫。若得供養諸樂因縁。彼於其(26)中而無順愛心生。於恒伽河沙等劫。若彼不(27)如實言訶罵。彼於其中無瞋礙心。善家子。(28)如是音聲入門。菩薩於諸衰利毀譽稱譏苦(29)樂。無受無著。過於世法而住。猶如山王。如(770c1)是語已。蓮華遊戲智通天子復白佛言。世尊。(2)菩薩學時。復云何學音聲入門。佛言。善家(3)子。汝今何須問如是處。天子言。世尊。爲説(4)音聲入智。於彼未來若有菩薩入於此忍。當(5)作淨想信想愛想。彼等聞此音聲入智已。當(6)覺自惡亦教餘人。如是語已。佛告蓮華遊戲(7)智通天子言。彼若然者。天子善聽。正念善(8)思。吾當爲汝演説此義。蓮華遊戲智通天子(9)對曰。如是我甚樂聞。佛言。天子。若有菩薩(10)於欲聲中生過罪想。離欲聲中生讃利想。即(11)不學佛法中。於瞋聲中生過罪想。離瞋聲中(12)生讃利想。即不學佛法中。於癡聲中生過罪(13)想。離癡聲中生讃利想。即不學佛法中。於(14)少欲聲順愛。於多欲聲背憎。即不學音聲入(15)門中。於知足聲順愛。於不知足聲背憎。即(16)不學音聲入門中。於減省聲順愛。於不減省(17)聲背憎。即不學音聲入門中。如是略説。當(18)知於樂獨聲順愛。於多人聲背憎。於佛聲順(19)愛。於外道聲背憎。於梵行聲順愛。於非梵行(20)聲背憎。於毘那耶聲順愛。於非毘那耶聲背(21)憎。於清白聲順愛。於煩惱聲背憎。於愛聲(22)順愛。於非愛聲背憎。即不學音聲入門中。(23)於果聲順愛。於凡夫聲背憎。於樂聲順愛。(24)於苦聲背憎。於出世聲順愛。於世聲背憎。(25)即不學音聲入門中。於出家聲順愛。於在家(26)聲背憎。即不學音聲入門中。於施聲順愛。(27)於慳聲背憎而生礙想。即不學佛法中。於持(28)戒聲生讃利想。於破戒聲背憎而生礙想。即(29)不學佛法中。於忍聲生讃利想。於瞋聲生礙(771a1)想。即不學佛法中。如是略説。於精進聲生(2)讃利想。於懈怠聲生礙想。於定意聲生讃利(3)想。於亂聲生礙想。於智聲生讃利想。於無(4)智聲生礙想。即不學佛法中。於近聲順愛。(5)於遠聲背憎。即不學音聲入門中。於流轉聲(6)生過罪想。於涅槃聲生讃利想。即不學音聲(7)入門中。於此岸聲背憎。於彼岸聲順愛。於(8)村落聲生過罪想。於阿蘭拏聲生讃利想。(9)即不學音聲入門中。於獨行順愛。於共行背(10)憎。即不學佛法中。於比丘行順愛。於在家(11)行背憎。於威儀業順愛。於非威儀業背憎。(12)於淨妙行順愛。於非淨妙行背憎。於戒行順(13)愛。於惡戒行背憎。於不雜行順愛。於雜行(14)背憎。於離貪欲行順愛。於貪欲行背憎。於(15)離瞋惡行順愛。於瞋惡行背憎。於離愚癡行(16)順愛。於愚癡行背憎。於空行順愛。於有見(17)行背憎。於無相順愛。於相背憎。於無願順(18)愛。於願背憎。於菩薩行順愛。於聲聞獨覺(19)行背憎。即不學佛法中。 
 
bodhisatva āpattyā codayati dūrībhavati bodhiḥ | karmāvaraṇañ ca parigṛhṇāti |  īrṣayā codayati dūrībhavati bodhiḥ |  īryāpathena codayati dūrībhavati bodhiḥ |  saced bodhisatvasyāntike hīnasaṃjñām utpādayati ātmani codārasaṃjñāṃ kṣiṇoty ātmānaṃ karmāvaraṇañ ca gṛhṇāti |  iha bodhisatvena bodhisatvam avavadatā ’nuśāsatā vā śāstṛsaṃjñām upasthāpyāvavaditavyo ’nuśāsitavyaḥ |  bodhisatvena bodhisatvasyāntike na paribhavacittam utpādayitavyaṃ | saced asyāparityaktā bodhiḥ |  na devaputra bodhisatvaḥ kvacid eva kuśalamūlāni samucchinatti | yathā dvitīyabodhisatvam āśrityeti | 
byaṅ chub sems dpa’ la ltuṅ bas rgol na | byaṅ chub las riṅ du ’gyur te | las kyi sgrib pa yoṅs su ’dzin to ||  spyod pa la ’phya na byaṅ chub las riṅ du ’gyur ro ||  spyod lam gyis rgol na byaṅ chub las riṅ du ’gyur ro ||  gal te byaṅ chub sems dpas byaṅ chub sems dpa’ la dma’ ba’i ’du śes bskyed de | bdag la che ba’i ’du śes bskyed na | bdag la rma ’byuṅ ste | las kyi sgrib pa yaṅ yoṅs su ’dzin to ||  ’di la byaṅ chub sems dpas byaṅ chub sems dpa’ la gdams śiṅ rjes su bstan na ston pa’i ’du śes ñe bar bźag ste | gdams śiṅ rjes su bstan par bya’o ||  gal te des byaṅ chub yoṅs su ma btaṅ źe na | byaṅ chub sems dpas byaṅ chub sems dpa’ la brñas pa’i sems bskyed par mi bya’o ||  lha’i bu byaṅ chub sems dpa’i dge ba’i rtsa ba rnams ni ji ltar byaṅ chub sems dpa’ gñis la brten te | ’chad par ’gyur ba de ltar gaṅ gis kyaṅ yoṅs su ’chad par mi ’gyur ro || 
若(758c1)説菩薩過咎。則遠阿耨多羅三藐三菩提。亦(2)受業障罪。    若説菩薩威儀過罪。則遠阿耨多(3)羅三藐三菩提。  若菩薩。於他菩薩生下想。(4)於己生勝想則爲自傷。亦受業障罪。  若菩薩(5)欲教餘菩薩當生佛想然後教之。菩薩若欲(6)不捨阿耨多羅三藐三菩提。  不應生心輕恚(7)餘菩薩。  善男子。無有滅失功徳。如輕恚餘(8)菩薩者。 
若譏菩薩過失則遠(20)菩提。亦取業障。    若譏威儀則遠菩提。亦取(21)牢固業障。  若有菩薩於菩薩邊生卑小想。於(22)己勝想則爲自傷。亦取業障。  如是菩薩。於(23)他菩薩若教若誡。生教師想。  然後教誡。菩(24)薩若欲不捨菩提。於菩薩邊莫生小想。  善家(25)子。菩薩如是。無有一處令善根斷。如輕第(26)二菩薩者。 
The bodhisattva who accuses someone by pointing out his mistakes is far from Awakening; he rather incurs hindrances of actions.  The bodhisattva who accuses someone by means of contempt for certain practices is far from Awakening.  The bodhisattva who accuses someone by means of a certain behaviour is far from Awakening.  If one produces a low opinion with regard to another bodhisattva and a great opinion of himself, then he injures himself, and incurs hindrances of actions.  When a bodhisattva teaches or instructs another bodhisattva, he should rather have an opinion of this bodhisattva as his teacher, and in that way he should teach and instruct him.  A bodhisattva should never produce a contemptuous attitude in the company of another bodhisattva, that is, if he does not want to give up Awakening.  Son of a god, a bodhisattva never cuts off his roots of good by relating to another bodhisattva in the way mentioned. 
   
lha’i bu de lta bas na byaṅ chub sems dpa’i dge ba’i rtsa ba thams cad yoṅs su bsruṅ bar ’dod ciṅ | las kyi sgrib pa thams cad yoṅs su sbyoṅ bar ’dod pa daṅ | chos thams cad la sgrib pa med pa myur du thob par ’dod pas ñin lan gsum mtshan lan gsum du byaṅ chub sems dpa’i theg pa pa thams cad la phyag bya’o ||  de nas bcom ldan ’das la ’jam dpal gźon nur gyur pas ’di skad ces gsol to || bcom ldan ’das kyis ji skad du gsuṅs pa’i don bdag gis ’tshal te | ’dod chags kyi sgra daṅ | saṅs rgyas kyi sgra de ni mtshuṅs pa’o || źe sdaṅ gi sgra daṅ | saṅs rgyas kyi sgra de ni mtshuṅs pa’o || gti mug gi sgra daṅ | saṅs rgyas kyi sgra de ni mtshuṅs pa’o || mu stegs can gyi sgra daṅ | saṅs rgyas kyi sgra de ni mtshuṅs pa’o || ’dod pa chuṅ ba’i sgra daṅ | ’dod pa che ba’i sgra de ni mtshuṅs pa’o || chog ßes pa’i sgra daṅ | chog mi ßes pa’i sgra de ni mtshuṅs pa’o || sdom pa’i sgra daṅ | mi sdom pa’i sgra de ni mtshuṅs pa’o || gcig pur dga’ ba’i sgra daṅ | ’du ’dzi’i sgra de ni mtshuṅs pa’o || tshu rol gyi sgra daṅ | pha rol gyi sgra de ni mtshuṅs pa’o || riṅ ba’i sgra daṅ |ñe ba’i sgra de ni mtshuṅs pa’o || ’khor ba’i sgra daṅ | mya ṅan las ’das pa’i sgra de ni mtshuṅs pa’o || groṅ gi sgra daṅ | dgon pa’i sgra de ni mtshuṅs pa’o || sbyin pa’i sgra daṅ | ser sna’i sgra de ni mtshuṅs pa’o || tshul khrims kyi sgra daṅ | tshul khrims ’chal ba’i sgra de ni mtshuṅs pa’o || bzod pa’i sgra daṅ | gnod sems kyi sgra de ni mtshuṅs pa’o || brtson ’grus kyi sgra daṅ | le lo’i sgra de ni mtshuṅs pa’o || bsam gtan gyi sgra daṅ | ’khrug pa’i sgra de ni mtshuṅs pa’o || ßes rab kyi sgra daṅ | ßes rab ’chal ba’i sgra de ni mtshuṅs pa’o || de nas lha’i bu pad mo rnam par rol pa’i mṅon par ßes pas ’jam dpal gźon nur gyur pa la ’di skad ces smras so || ’jam dpal ci’i phyir na de dag mtshuṅs źes bya | ’jam dpal gyis smras pa | lha’i bu ’dod chags kyi sgra la khyod ji ltar sems | lha’i bus smras pa | brag ca daṅ ’dra bar ßes so || ’jam dpal gyis smras pa | lha’i bu ’o na saṅs rgyas kyi sgra khyod kyis ji ltar ßes | lha’i bus smras pa | ’jam dpal de yaṅ sgra brñan gyi mñam pa ñid las ma ’das pa’o || ’jam dpal gyis smras pa | lha’i bu rnam graṅs des kyaṅ khyod kyis ’di ltar de dag ni mtshuṅs pa yin par rig par bya’o || 
是故菩薩多欲守護功徳善根。亦(9)於一切法中得無障礙慧。當晝夜各三時禮(10)一切求佛道菩薩  (11)爾時文殊師利法王子白佛言。世尊如我知(12)佛所説義。貪欲音聲佛音聲等無有異。瞋恚(13)音聲佛音聲等。愚癡音聲佛音聲等。外道音(14)聲佛音聲等。少欲音聲多欲音聲等。知足音(15)聲不知足音聲等。細音聲麁音聲等。樂獨音(16)聲樂衆音聲等。此岸音聲彼岸音聲等。遠音(17)聲近音聲等。生死音聲涅槃音聲等。聚落音(18)聲空閑音聲等。布施音聲慳音聲等。持戒(19)音聲毀戒音聲等。忍辱音聲瞋恚音聲等。精(20)進音聲懈怠音聲等。禪定音聲亂意音聲(21)2等。智慧音聲愚癡音聲等(22)爾時華戲慧菩薩。問文殊師利法王子。以何(23)因縁故皆等。文殊師利言。天子。於意云何。(24)貪欲音聲何者爲是。天子言。貪欲聲空如(25)2響。文殊師利言。汝知佛音聲亦復云何。天(26)子言。不出於空亦如響法。文殊師利言。以(27)是因縁故我説二聲皆是平等 
是故菩薩若欲護諸善根。欲清淨(27)諸業障。欲速於諸法中得無礙行。應當晝夜(28)各作三時禮諸菩薩乘者富伽羅  (29)爾時尸利童眞。復白佛言。世尊。如我(771b1)解佛所説義。欲聲佛聲稱量一等。瞋聲佛聲(2)等。癡聲佛聲等。外道聲佛聲等。少欲聲多(3)欲聲等。知足聲不知足聲等。減省聲不減省(4)聲等。樂獨聲共衆住聲等。此岸聲彼岸聲等。(5)遠聲近聲等。流轉聲涅槃聲等。村落聲阿蘭(6)拏聲等。施聲慳聲等。持戒聲破戒聲等。瞋(7)恨聲忍聲等。精進聲懈怠聲等。亂聲定意聲(8)等。無智聲智聲等。爾時蓮華遊戲智通天子。(9)語曼殊尸利童眞言。曼殊尸利。何因縁故稱(10)量一等。曼殊尸利言。天子。如是欲聲。於汝(11)意謂是何。天子言。曼殊尸利。如我意謂欲(12)聲如響。曼殊尸利言。天子。如是佛聲。汝(13)意復謂是何。天子言。曼殊尸利。如我意謂(14)亦與響法不別。曼殊尸利言。此因縁故稱量(15)一等 
   
 
de nas bcom ldan ’das kyis ’jam dpal gźon nur gyur pa la ’di skad ces bka’ stsal to || ’jam dpal khyod sṅon las daṅ po pa’i sa la gnas śiṅ ’di lta bu’i tshul khoṅ du ma chud pa’i tshe | las kyi sgrib pa ji lta bu dag mṅon par ’du byas pa luṅ ston cig daṅ | ’jam dpal des ma ’oṅs pa’i dus na | byaṅ chub sems dpar dam ’cha’ ba ji sñed cig ’byuṅ bar ’gyur ba de dag kyaṅ de lta bu’i las kyi sgrib pa thob pa daṅ | raṅ raṅ sruṅ bar ’gyur ro || de skad ces bka’ stsal pa daṅ | bcom ldan ’das la ’jam dpal gźon nur gyur pas ’di skad ces gsol to || cis na bcom ldan ’das gal te de ltar de lta bu’i sug las kyi sgrib pa’i noṅs pa thos na | yid mi bde bar yaṅ gyur la sug las kyi sgrib pa rnam par dag pa thob tu lags kyaṅ | chos thams cad la sgrib pa ’thob par ’gyur lags pa sñam | bcom ldan ’das sṅon ’das pa’i dus na | bskal pa graṅs ma mchis pa śin tu bgraṅ ba las ’das pa | yaṅs pa | tshad ma mchis pa | bsam gyis mi khyab pa de’i pha rol | de’i yaṅ pha rol de’i dus de’i tshe na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas seṅ ge’i ṅa ro rṅa sgra’i rgyal po źes bgyi ba | rig pa daṅ rkaṅ par ldan pa | bde bar gśegs pa | ’jig rten mkhyen pa | bla na med pa | skyes bu ’dul ba’i kha lo sgyur ba | lha daṅ mi rnams kyi ston pa | saṅs rgyas bcom ldan ’das ’jig rten du byuṅ ste | de bźin gśegs pa de’i sku tshe’i tshad ni dguṅ lo bye ba khrag khrig brgya phrag stoṅ du gyur to || theg pa ni gsum gyis sems can rnams yoṅs su mya ṅan las zlo bar gyur to || ’jig rten gyi khams de’i miṅ ni snaṅ ba chen po can źes bgyi ste | ’jig rten gyi khams de na źugs śiṅ ṅam | ldum bu gaṅ ji sñed pa de dag thams cad kyaṅ rin po che sna bdun gyi rgyu las grub par gyur te | źugs śiṅ de dag las kyaṅ ’di lta bu’i sgra ’byuṅ ste | gaṅ ’di stoṅ pa ñid kyi sgra daṅ | mtshan ma ma mchis pa’i sgra daṅ | smon pa ma mchis pa’i sgra daṅ | skye ba ma mchis pa’i sgra daṅ | dṅos po ma mchis pa’i sgra daṅ | mtshan ñid ma mchis pa’i sgra daṅ | rnam pa de lta bu’i sgra dag ’byuṅ ste sgra ’byuṅ ba de dag gis sems can de dag mṅon par rtogs pa ’thob par gyur to || de bźin gśegs pa de’i ñan thos kyi tshogs daṅ po ni dge sloṅ bye ba dgu bcu rtsa dgu’i tshogs su gyur te | thams cad kyaṅ dgra bcom pa | zag pa zad pa | khur bor ba | raṅ gi don rjes su thob pa | srid par sbyor ba yoṅs su bas pa | bka’ yaṅ dag pas sems śin tu rnam par grol ba śa stag gi tshogs su gyur to || tshogs gñis pa ni dge sloṅ bye ba phrag dgu bcu rtsa drug gi tshogs su gyur to || tshogs gsum pa ni dge sloṅ bye ba phrag dgu bcu rtsa gsum gyi tshogs su gyur to || tshogs bźi pa ni dge sloṅ bye ba phrag dgu bcu’i tshogs su gyur te | thams cad kyaṅ dgra bcom pa | zag pa zad pa | khur bor ba | raṅ gi don rjes su thob pa | srid par sbyor ba yoṅs su bas pa | bka’ yaṅ dag pas sems śin tu rnam par grol ba śa stag gi tshogs su gyur to || byaṅ chub sems dpa’ tshogs kyaṅ graṅs de sñed du gyur te | thams cad kyaṅ mi skye ba’i chos kyi bzod pa daṅ ldan pa tshul sna tshogs bsgrub pa la mkhas pa | saṅs rgyas bye ba khrag khrig brgya stoṅ maṅ po bsñen bkur ba | saṅs rgyas kyi źiṅ bye ba khrag khrig brgya stoṅ maṅ por rnam par grags pa | sems can bye ba khrag khrig brgya stoṅ maṅ po yaṅ dag par sgrol ba | sgo mtha’ yas pa’i gzuṅs rab tu thob pa | tiṅ ṅe ’dzin bye ba khrag khrig brgya stoṅ mṅon par bsgrub pa la mkhas pa śa stag gi tshogs su gyur te | de ma lags pa’i byaṅ chub sems dpa’ sems dpa’ chen po las daṅ po pa daṅ | theg pa la gsar du źugs pa rnams lta smos kyaṅ ci ’tshal te | de bźin gśegs pa de’i saṅs rgyas kyi źiṅ gi rgyan du gyur pa de dag ni tshig gis brjod par sla ba ma lags so || de bźin gśegs pa de yoṅs su mya ṅan las ’das nas dam pa’i chos ni dguṅ lo stoṅ phrag drug bcu’i bar du gnas par gyur te | źugs śiṅ de dag las kyaṅ sgra de dag de slan chad mi ’byuṅ bar gyur to || bcom ldan ’das de’i tshe dge sloṅ byaṅ chub sems dpa’ chos smra ba rab tu dga’ ba’i dbaṅ po źes bgyi ba byuṅ ste | bcom ldan ’das byaṅ chub sems dpa’ rab tu dga’ ba’i dbaṅ po de ni sṅon spyod spyod pa ste | spyod lam bcos mi ’tshal ba ’jig rten pa’i chos thams cad las slar log pa ma mchis pa ste | sems can de dag kyaṅ dbaṅ po rno źiṅ phye ba tsam gyis ’tshal la zab mo la mos pa śa stag ste | de ni sems can de dag la ’dod pa chuṅ ba’i bsṅags pa yaṅ mi rjod | chog śes pa daṅ | sdom pa daṅ | gcig pur dga’ ba’i bsṅags pa yaṅ mi rjod | ’du ’dzi ma mchis pa’i bsṅags pa yaṅ mi rjod ciṅ | des sems can de dag la chos thams cad ni ’dod chags kyi ṅo bo ñid do źes bgyi bar bstan | chos thams cad ni źe sdaṅ gi ṅo bo ñid do źes bgyi bar bstan | chos thams cad ni gti mug gi ṅo bo ñid do źes bgyi bar bstan | chos thams cad ni sgrib pa med pa’o źes bgyi bar bstan te | des thabs des spyod pa thams cad kyaṅ mtshan ñid gcig pa’o źes bgyi bar bstan nas | sems can thabs de lta bus bstan pa de dag kyaṅ byaṅ chub sems dpa’ de’i spyod pa la mi dga’ bar ma gyur te | khoṅ khro ba’i sems ma mchis pa de dag bzod pa’i sa thob par gyur | de bźin gśegs pa’i bstan pa la yaṅ mi phyed ciṅ ṅes par gyur to || de’i tshe dge sloṅ byaṅ chub sems dpa’ chos smra ba rgyal ba’i blo gros źes bgyi ba byuṅ ste | bcom ldan ’das chos smra ba rgyal ba’i blo gros źes bgyi ba de ni bsam gtan bźi thob pa | gzugs ma mchis pa’i sñoms par ’jug pa bźi thob pa ste | sbyaṅs pa’i yon tan bcu gñis kyaṅ yaṅ dag par blaṅs te gnas par gyur to || bcom ldan ’das byaṅ chub sems dpa’ rgyal ba’i blo gros kyis ’dul bar gyur pa de dag ni skyon ’dzin ciṅ skyon rjod pa | blo mi brtan pa śa stag tu gyur te | bcom ldan ’das de nas byaṅ chub sems dpa’ rgyal ba’i blo gros bsod sñoms la spyod pa źig gi tshe | ma rig nas byaṅ chub sems dpa’ rab tu dga’ ba’i dbaṅ po’i bslaṅ ba’i groṅ der mchis te | des de na khyim bdag gi bu’i gnas śig mchis par mthoṅ nas khyim bdag gi bu gaṅ na ba der mchis nas phyin pa daṅ | stan btiṅ ba la mchis te | khyim bdag gi bu de la ’dod pa chuṅ ba’i bka’ mchid brjod | chog śes pa’i bka’ mchid brjod | sdom pa’i bka’ mchid brjod | ’du ’dzi’i noṅs pa brjod | gcig pur dga’ ba’i bsṅags pa brjod | ’du ’dzi ma mchis pa’i bsṅags pa brjod nas | khyim bdag gi bu de’i mdun du byaṅ chub sems dpa’ rab tu dga’ ba’i dbaṅ po la mi sñan pa rjod pa dge sloṅ des ni skye bo maṅ po log par bstan to || dge sloṅ des ni skye bo maṅ po log par lta bar byas so || dge sloṅ de ni ’du ’dzi’i naṅ na rnam par spyod pa ste | ’dod chags ni sgrib pa med do źes ston to || źe sdaṅ ni sgrib pa med do źes ston to || gti mug ni sgrib pa med do źes ston to || chos thams cad ni sgrib pa med do źes ston to źes brjod pa daṅ | khyim bdag gi bu de yaṅ dbaṅ po rno ba bzod pa thob pa źig ste | des dge sloṅ de la smras pa | btsun pa khyod kyis ’dod chags ji ltar mkhyen | des smras pa | khyim bdag gi bu ’dod chags ni kun nas ñon moṅs par śes so || smras pa | btsun pa ’o na ’dod chags de naṅ na mchis sam | phyi rol na mchis | smras pa | ’dod chags ni naṅ na yaṅ med | phyi rol na yaṅ med do || smras pa | btsun pa de ltar ’dod chags naṅ na yaṅ ma mchis | phyi rol na yaṅ ma mchis śar phyogs na yaṅ ma mchis | lho phyogs na yaṅ ma mchis | nub phyogs na yaṅ ma mchis | byaṅ phyogs na yaṅ ma mchis | steṅ na yaṅ ma mchis | ’og na yaṅ ma mchis | phyogs mtshams rnams na yaṅ ma mchis te | de lta lags na de ni ma skyes pa lags te | gaṅ la ma skyes pa de la kun nas ñon moṅs pa’am | rnam par byaṅ ba’aṅ ci źig mchis | de nas dge sloṅ rgyal ba’i blo gros kyis bstan pa de thos nas ’khrugs te śin tu mi dga’ nas | bsod sñoms kyaṅ ma blaṅs par stan las laṅs te mchis so || ’di skad kyi tshig kyaṅ rjod de | kye ma dge sloṅ des ni | skye bo maṅ po log par bstan to źes kyaṅ brjod nas de khyim de nas byuṅ ste | dgon pa logs su mchis so || de slad kyis gtsug lag khaṅ du mchis nas dge sloṅ lhag ma rnams la yaṅ bsgo’o || dge ’dun gyi naṅ du yaṅ dge sloṅ de mthoṅ nas | ’di skad du dge sloṅ ’di ni skye bo maṅ po log par ston ciṅ | dge sloṅ ’di ni skye bo maṅ po log par lta bar byed de | ’di ni ’dod chags sgrib pa med do źes ston to || źe sdaṅ sgrib pa med do źes ston to || gti mug sgrib pa med do źes ston to || chos thams cad sgrib pa med do źes ston to źes bgyis so || de nas byaṅ chub sems dpa’ rab tu dga’ ba’i dbaṅ po de ’di sñam du gyur te | dge sloṅ ’dis ni gdon mi za bar las kyi sgrib pa bsags par gyur goṅ ma chag na de la bdag gis zab mo’i gtam bya’o || des ni ma nus na’aṅ ’di’i byaṅ chub kyi phyogs kyi chos rnams bsgom pa’i rgyu tsam du’aṅ ’gyur ro sñam ste | de nas byaṅ chub sems dpa’ rab tu dga’ ba’i dbaṅ pos | dge sloṅ gi dge ’dun thams cad gcig tu ’dun par bgyis nas | de’i tshe tshigs su bcad pa ’di dag smras so || 
(28)爾時佛告文殊師利。汝先世住初發意地。未(29)入如是諸法相時。爲起何障礙罪。汝今説之。(759a1)當來世假名菩薩聞汝所説障礙之罪。當自(2)守護。文殊師利白佛言。唯然世尊。我當自説(3)障礙之罪。惟聞之者當有憂怖。然其能滅(4)業障之罪。亦於一切法中得無礙慧。世尊。過(5)去無量無邊不可思議阿僧祇劫。爾時有佛(6)號師子吼鼓音王如來應供正遍知明行足善(7)逝世間解無上士調御丈夫天人師佛世尊。(8)其佛壽命十萬億那由他歳。以三乘法而度(9)衆生。國名千光明。其國樹木皆七寶成。其樹(10)皆出如是法音。所謂空音無相音無作音。無(11)生音無所有音無取相音。以是諸法之音令(12)衆生得道。其師子吼鼓音王佛初會説法。九(13)十九億聲聞弟子皆得阿羅漢。諸漏已盡捨(14)諸重擔。逮得己利盡諸有結。以正智得解脱。(15)菩薩衆亦九十九億。皆得無生法忍。能善入(16)種種法門。親近供養若干百千萬億諸佛。亦(17)爲若干百千萬億諸佛之所稱歎。能度若干(18)百千萬億無量衆生。能生無量陀羅尼門。能(19)起無量百千萬億三昧門。及餘新發菩薩意(20)者不可稱數。其佛國土無量莊嚴説不可盡。(21)彼佛住世教化已訖入無餘涅槃。滅度之後(22)法住六萬歳。諸樹法音皆不復出(23)爾時有菩薩比丘名曰喜根。時爲法師質直(24)端正。不壞威儀不捨世法。爾時衆生普皆利(25)根樂聞深論。其喜根法師於衆人前。不稱讃(26)少欲知足細行獨處。但教衆人諸法實相。所(27)謂一切法性即貪欲之性。貪欲性即是諸法(28)性。瞋恚性即是諸法性。愚癡性即是諸法性。(29)其喜根法師以是方便教化衆生。衆生所行(759b1)皆是一相各不相是非。所行之道心無瞋(2)癡。以無瞋礙因縁故疾得法忍。於佛法中決(3)定不壞。世尊(4)爾時復有比丘法師行菩薩道。名曰勝意。其(5)勝意比丘護持禁戒。得四禪四無色定行十(6)二頭陀。世尊。是勝意比丘有諸弟子。其心(7)輕動樂見他過。世尊。後於一時勝意菩薩入(8)聚落乞食。誤到喜根弟子家。見舍主居士(9)子。即到其所敷座而坐。爲居士子。稱讃少欲(10)知足細行。説無利語過。讃歎遠衆樂獨行者。(11)又於居士子前説喜根法師過失。是比丘不(12)實以邪見道教化衆生。是雜行者。説婬欲無(13)障礙瞋恚無障礙愚癡無障礙。一切諸法皆(14)無障礙。是居士子利根得無生法忍。即語勝(15)意比丘大徳。汝知貪欲爲是何法。勝意言。(16)居士。我知貪欲是煩惱。居士子言。大徳。是(17)煩惱爲在内在外耶。勝意言。不在内不在(18)外。大徳。若貪欲不在内不在外。不在東西(19)南北四維上下十方者即是無生若無生者(20)云何言若垢若淨(21)爾時勝意比丘瞋恚不喜。從座起去作如是(22)言。是喜根比丘以妄語法多惑衆人。是人(23)以不學入音聲法門故。聞佛音聲則喜。聞外(24)道音聲則瞋。於梵行音聲則喜。於非梵行音(25)聲則瞋。以不學入音聲法門故。於淨音聲則(26)喜。於垢音聲則瞋。以不學入音聲法門故。於(27)聖道音聲則喜。於凡夫音聲則礙。以不學入(28)音聲法門故。於樂音聲則喜。於苦音聲則礙。(29)以不學入音聲法門故。於出家音聲則喜。於(759c1)在家音聲則礙。以不學入音聲法門故。於出(2)世間音聲則喜。於世間音聲則礙。以不學入(3)音聲法門故。於布施則生利想。於慳則生礙(4)想。以不學佛法故。於持戒則生利想。於毀(5)戒則生礙想。以不學佛法故。是時勝意比(6)丘。出其舍已還到所止。衆僧中見喜根菩(7)薩。語衆人言。是比丘多以虚妄邪見教化衆(8)生。所謂婬欲非障礙瞋恚非障礙愚癡非障(9)礙。一切法非障礙。爾時喜根菩薩作是念。是(10)比丘今者必當起於障礙罪業。我今當爲説(11)如是深法。乃至令作修助菩提道法因縁。爾(12)時喜根菩薩於衆僧前。説是諸偈 
(16)爾時佛告曼殊尸利童眞言。曼殊尸利。汝於(17)前世住初業地。未入如是法道。作何業障。汝(18)今可説。若未來世所有假名菩薩。聞如是等(19)業障惡已。當自守護。如是語已。曼殊尸利(20)童眞。復白佛言。世尊。彼聞如是等業障惡(21)已。雖當憂怖而得淨於業障。亦得諸法無礙。(22)世尊。乃往過去無數劫。復過無數廣不可量(23)無量不可思。復過彼已。於彼時節有佛出世。(24)名師子鼓音王如來應正遍知明行具足善逝(25)世間解無上調御丈夫天人教師佛婆伽婆。(26)彼如來壽量六十倶致那由多百千歳。説法(27)調伏恒伽河沙等衆生。亦以三乘成熟衆生。(28)彼世界名大光。於中若樹若柱七寶所作。於(29)彼樹中有如是等聲出。所謂空聲。無相聲。(771c1)無願聲。無生聲。無滅聲。無所有聲。無状貌(2)聲。常出如是等聲。若聲出時彼諸衆生於法(3)見證。彼時如來初集聲聞有九十九倶致。彼(4)皆阿羅漢。乃至以平等智善解脱心。第二集(5)有九十六倶致比丘。第三集有九十三倶致(6)比丘。第四集有九十倶致比丘。亦皆阿羅漢。(7)乃至以平等智善解脱心。彼菩薩集亦如是(8)數。彼皆無生法忍具足。善能出生種種法道。(9)供養多百千倶致那由多佛。名稱聞於百千(10)倶致那由多佛土。度脱多百千倶致那由多(11)衆生。得無邊門陀羅尼。出生百千倶致那由(12)多三摩地。自餘始業初乘發行菩薩摩訶薩。(13)亦多無量無數。彼如來土功徳莊嚴具足。若(14)以言説終不能盡。彼如來滅後正法住九十(15)九百千歳。彼諸樹聲皆不復出。世尊。彼時(16)有菩薩比丘。名曰喜根。作説法者。世尊。彼(17)喜根菩薩先行質直不分別威儀。不捨世間(18)不礙世法。彼時衆生諸根悉利。少聞即知(19)有深信解。爲彼衆生不讃説少欲。不讃説知(20)足減省樂獨。亦不讃説不共衆住。亦不示(21)現發起精進。示現自身行於雜行。令彼衆生(22)攝取諸法。即欲自性攝取諸法。即瞋自性攝(23)取諸法。即癡自性攝取諸法。而無障礙。彼(24)以方便令彼攝取諸行一相。若彼衆生彼以(25)方便令攝取已。無有一處衆生若行若威儀(26)而有瞋礙。彼不瞋礙心已便得忍地。於如來(27)教中。當得決定不壞深心。世尊。彼時復有(28)菩薩比丘。名曰勝意。亦作説法者。世尊。勝(29)意説法者。得四第耶那四無色入受行十二(772a1)1頭多功徳。世尊。勝意菩薩所調伏者。取他(2)過惡。其智動搖。世尊。爾時勝意菩薩。於村(3)落中爲食而行。至喜根菩薩所乞之家。以不(4)知故。彼於其中見舍主子。即至彼舍主子(5)所。至已設如是座。坐已爲彼舍主子。説少欲(6)説知足。説減省。説共衆住過惡。讃説樂獨。(7)讃説不共衆住。仍於彼舍主子前。惡説喜根(8)菩薩云。彼比丘者。乃令多人取於顛倒。彼(9)比丘者。乃令多人取於邪見。其彼比丘是雜(10)行者。取欲無礙。取瞋無礙。取癡無礙。取諸(11)法無礙。彼舍主子利根得忍。語彼比丘言。(12)大徳意謂貪欲是何。比丘言。如我意謂欲(13)是煩惱。舍主子言。大徳貪欲爲内爲外。比(14)丘言。貪欲非内非外。舍主子言。貪欲從何(15)所來去至何所。復住何處。比丘言。貪欲無(16)來無去亦無住處。舍主子言。大徳。貪欲若(17)非内外。非東方分。亦非南西北方上下四維。(18)無有處住。亦非無住。彼之貪欲豈非無生。(19)若無有生何有煩惱及以清淨。爾時勝意比(20)丘。瞋恚不喜從坐起去。説如是言。彼比丘(21)者。乃令多人取不如實。以不學入音聲故。(22)於佛陀聲則喜。於外道聲則瞋。以不學入音(23)聲故。於梵行聲則喜。於非梵行聲則瞋。以(24)不學入音聲故。於清淨聲則喜。於染汚聲則(25)瞋。以不學入音聲故。於聖果聲則喜。於凡(26)夫聲則瞋。以不學入音聲故。於樂聲則喜。(27)於苦聲則瞋。以不學入音聲故。於出家聲則(28)喜。於在家聲則瞋。以不學入音聲故。於出(29)世間聲則喜。於世間聲則瞋。以不學入音聲(772b1)故。於施聲則生利想。於慳聲則生礙想。以(2)不學佛法中故。於持戒聲則生利想。於破戒(3)聲則生礙想。於彼乞家出已還向阿蘭拏處。(4)至住處已。令餘比丘亦如是取。即於衆中見(5)喜根菩薩已。説如是言。此比丘者乃令多人(6)取於顛倒。此比丘者。乃令多人取於邪見。(7)其此比丘是雜行者。取欲無礙。如是亦取瞋(8)癡無礙。及取諸法無礙。喜根菩薩作如是念。(9)今此比丘必作業障。我須爲説如是深言。乃(10)至令作修助菩提法因。爾時喜根菩薩。欲令(11)衆信。即於諸比丘僧前。説此伽陀 
 
 
’dod chags mya ṅan ’das par gsuṅs || źe sdaṅ gti mug de bźin te ||
byaṅ chub de dag gnas ñid yin || saṅs rgyas byaṅ chub bsam mi khyab | 1 | 
(13)貪欲是涅槃 恚癡亦如是
(14)如此三事中 有無量佛道 
(12)貪欲説涅槃 恚癡亦如是
(13)於中道當覺 佛菩提不思 
 
 
’dod chags gaṅ gis rnam brtags pa || źe sdaṅ gti mug de bźin te ||
saṅs rgyas byaṅ chub de la riṅ || gnam daṅ sa gñis ci bźin no | 2 | 
(15)若有人分別 貪欲瞋恚癡
(16)是人去佛遠 譬如天與地 
(14)若分別貪欲 及諸恚癡等
(15)遠彼佛菩提 譬如天與地 
 
 
byaṅ chub ’dod chags gñis ni gñis su med || ’jug pa gcig pa mñam ñid ldan pa ste ||
’di dag chos la byis pa gaṅ ’jigs pa || de dag saṅs rgyas byaṅ chub riṅ ba yin | 3 | 
(17)菩提與貪欲 是一而非二
(18)皆入一法門 平等無有異
(19)凡夫聞怖畏 去佛道甚遠 
(18)貪欲菩提二非二 一入平等與相應
(19)若不如是隨順覺 彼佛菩提遠復遠 
 
 
’dod chags skye min ’jig pa ma yin te || sems kyaṅ kun nas ñon moṅs ’gyur ba med ||
gaṅ źig dmigs pa’i bdag la blo chags pa || ’dod chags ṅan soṅ de dag ltuṅ bar byed | 4 | 
(20)貪欲不生滅 不能令心惱
(21)若人有我心 及有得見者
(22)是人爲貪欲 將入於地獄 
(20)貪欲不生亦不滅 未曾作惱染於心
(21)若有我想有得見 爲彼貪欲泥犁入 
 
 
gaṅ źig ’dod chags chos kyaṅ saṅs rgyas chos || de dag khyad par gaṅ yaṅ med pa ste ||
yi ge gcig ciṅ tshul gcig mtshan ñid med || de ltar śes pa bde gśegs ñid du ’gyur | 5 | 
(23)貪欲之實性 即是佛法性
(24)佛法之實性 亦是貪欲性
(25)是二法一相 所謂是無相
(26)若能如是知 則爲世間導 
(22)所有欲法即佛法 所有佛法即欲法
(23)此二一字而無相 如是知者爲導師 
 
 
tshul khrims ’chal daṅ tshul khrims rnam brtags śiṅ || gaṅ źig tshul khrims rlom pas mos gyur pa ||
dmigs pa’i lta la rab gnas de la ni || byaṅ chub med ciṅ saṅs rgyas chos kyaṅ med | 6 | 
(27)若有人分別 是持戒毀戒
(28)以持戒狂故 輕蔑於他人
(29)是人無菩提 亦無有佛法 
: (24)若分別戒破戒已 以戒自高而醉逸
(25)彼不生天況菩提 但自安住有得見 
 
 
gaṅ źig dgon pa’i gnas la rtog byed ciṅ || bdag la stod byed gźan la smod byed pa ||
dgon par lta la rab gnas de la ni || mtho ris med na byaṅ chub ga la yod | 7 | 
(760a1)但自安住立 有所得見中
(2)若住空閑處 自貴而賤人
(3)尚不得生天 何況於菩提
(4)皆由著空閑 住於邪見故
 
: (28)若住蘭拏分別已 高貴自我而欺他
(29)彼無菩提無佛法 但自安住蘭拏見 
 
 
byaṅ chub lta ba gñis su med gsuṅs te || miṅ daṅ yi ge graṅs daṅ sgra ’jug pa ||
de dag gaṅ gis yaṅ dag rtogs gyur pa || de la saṅs rgyas byaṅ chub riṅ ba min | 8 | 
(5)邪見與菩提 皆等無有異
(6)但以名字數 語言故別異
(7)若人通達此 則爲近菩提 
: (5)見行菩提本不二 名字數音説爲人
(6)若不入於此法中 彼佛菩提遠復遠 
 
 
kun nas ñon moṅs de la rnam rtog ciṅ || rnam byaṅ lta la byis pa gaṅ chags pa ||
dmigs pa’i lta la rab gnas de la ni || byaṅ chub med ciṅ saṅs rgyas chos kyaṅ med | 9 | 
(8)分別煩惱垢 即是著淨見
(9)無菩提佛法 住有得見中 
: (26)若於煩惱分別已 常好依倚瞋見中
(27)此道非是勝菩提 若念彼則凡夫縛 
 
 
gaṅ źig saṅs rgyas chos la ’dod skyed pa || de la saṅs rgyas byaṅ chub riṅ ba ste ||
yod min chos la ’dod pa skyed pas na || de ni sdug bsṅal yoṅs su myoṅ bar ’gyur | 10 | 
(10)若貪著佛法 是則遠佛法
(11)貪無礙法故 則還受苦惱 
: (9)若佛法中生羨樂 彼則遠此佛菩提
(10)無實法中既生羨 則當復受於苦惱 
 
 
gaṅ źig ’dod chags źe sdaṅ mi rtog ciṅ || gti mug chuṅ bas byaṅ chub yin lta ba ||
de la saṅs rgyas byaṅ chub riṅ ba min || bzod pa mchog kyaṅ myur du des ’thob ’gyur | 11 | 
(12)若人無分別 貪欲瞋恚癡
(13)入三毒性故 則爲見菩提
(14)是人近佛道 疾得無生忍 
: (16)若不破壞欲瞋已 入於癡者見菩提
(17)彼即近於勝菩提 當得於忍亦不久 
 
 
’dus ma byas daṅ ’dus byas sus mthoṅ ba || de ni ’khor ba’i chos las gźar mi ’grol ||
gaṅ gis khams de mñam pa ñid rtogs pa || de myur skyes bu saṅs rgyas mchog tu ’gyur | 12 | 
(15)若見有爲法 與無爲法異
(16)是人終不得 脱於有爲法
(17)若知二性同 必爲人中尊 
: (11)若以供養異不供 供養法中則聚著
(12)若知此界同平等 彼當作佛人中尊 
 
 
gaṅ gis saṅs rgyas chos daṅ saṅs rgyas dag || thams cad kun tu nam yaṅ ma mthoṅ na ||
chos rnams kun gyis gos pa med pa de || bdud bcom byaṅ chub mṅon par ’tshaṅ yaṅ rgya | 13 | 
(18)佛不見菩提 亦不見佛法
(19)不著諸法故 降魔成佛道 
: (13)若不於佛及佛法 諸種諸處未曾見
(14)彼於諸法則不染 覺菩提已破摩羅 
 
 
su źig sems can rnam par ’grol ’dod pa || des ni sems can khams su blta mi bya ||
ma lus sems can mya ṅan ’das daṅ ’dra || de ltar sus śes de ni raṅ byuṅ ’gyur | 14 | 
(20)若欲度衆生 勿分別其性
(21)一切諸衆生 皆同於涅槃
(22)若能如是見 是則得成佛 
: (15)若欲度脱諸衆生 彼衆生界未曾念
(16)諸法猶如涅槃等 彼若見是作人尊 
 
 
dgon pa’i chos la gaṅ źig mi snaṅ źiṅ || groṅ du phyin na spyod lam mchos byed pa ||
de ni ’jig rten lhar bcas rkun po ste || de la byaṅ chub saṅs rgyas chos rnams med | 15 | 
(23)其心不閑寂 而現閑靜相
(24)是於天人中 則爲是大賊
(25)是人無菩提 亦無有佛法 
: (c1)蘭拏法中既不見 於村落中作威儀
(2)天修羅中彼是賊 何有菩提及佛法 
 
 
bdag ni saṅs rgyas ’gyur źes gaṅ rlom pa || byis pa de ni gti mug dbaṅ gis non ||
saṅs rgyas chos ni nam mkha’ mtshuṅs pa ste || blaṅ daṅ dor ba’i sgra ni de la med | 16 | 
(26)若作如是願 我當得作佛
(27)如是之凡夫 無明力所牽
(28)佛法湛清淨 其喩如虚空
(29)此中無可取 亦無有可捨 
: (3)若分別我當作佛 彼凡無智力所牽
(4)所有佛法如虚空 於中無取亦無捨 
 
 
rgyal bas nam yaṅ byaṅ chub saṅs ma rgyas || des ni nam yaṅ sems can bkrol ba med ||
med pa’i chos rnams brtags śiṅ byis pa rnams || saṅs rgyas byaṅ chub las ni riṅ ba yin | 17 | 
(760b1)佛不得佛道 亦不度衆生
(2)凡夫強分別 作佛度衆生
(3)是人於佛法 則爲甚大遠 
: (7)若求菩提無菩提 若見菩提遠菩提
(8)不此教中至滅度 分別此法無有實 
 
 
sems can ’di dag ñon moṅs sus mthoṅ ba || de la ñon moṅs mtha’ yas ’byuṅ bar ’gyur ||
sems can de dag sems can med ces gsuṅs || sems can ’du śes gnas la byaṅ chub med | 18 | 
(4)若見衆生苦 則是受苦者
(5)衆生無衆生 而説有衆生
(6)住衆生相中 則無有菩提 
: (6)若見衆生如是怖 彼則無邊恐怖生
(7)諸衆生言如山響 如是知者人中上 
 
 
gaṅ gis sems can śin tu grol mthoṅ źiṅ || ’dod chags źe sdaṅ gti mug rtag med la ||
sems can źi źiṅ rab źi rnam źi bar || gaṅ gis śes pa de ni mgon por ’gyur | 19 | 
(7)若人見衆生 是畢竟解脱
(8)無有婬恚癡 知是爲世將 
: (8)若見衆生畢竟脱 常無貪欲瞋癡等
(9)衆生寂靜常大寂 如是知者作導師 
 
 
gaṅ gis sems can sems can med ma mthoṅ || yaṅ dag ñid du saṅs rgyas chos ma dmigs ||
ji ltar sems can de bźin saṅs rgyas śes || de ltar sus śes de ni mgon por ’gyur | 20 | 
(9)若人見衆生 不見非衆生
(10)不得佛法實 佛同衆生性
(11)若能如是知 則爲世間將 
: (25)若無衆生無成就 不見佛法是實有
(26)如佛亦如諸衆生 如是知者觸菩提 
 
 
ñon moṅs rtog na ñon moṅs yod par ’gyur || tshul bźin lam sems de bźin ñon moṅs yod ||
ñon moṅs lam du nam yaṅ ma brtags na || des ni byaṅ chub mi rtog sa ’thob bo | 21 | 
: (2)若求煩惱性 煩惱即是道
(3)若有人分別 是道是非道
(4)是人終不得 無分別菩提 
: (14)若求煩惱彼有惱 正念選擇莫懈怠
(15)不分別道及煩惱 觸無分別菩提地 
 
 
stoṅ pa’i chos kyis mi mkhas gaṅ ’jigs pa || de dag saṅs rgyas chos las riṅ ba yin ||
stoṅ ñid chos la the tsom su med pa || de dag saṅs rgyas byaṅ chub ’thob par ’gyur | 22 | 
: (5)凡夫畏佛法 去佛法甚遠
(6)若不疑空法 是人得菩提 
: (16)若空法中凡夫畏 於佛法中彼當遠
(17)若空法中無有疑 最勝菩提彼當得 
 
 
byaṅ chub mchog thob par ni su ’dod pa || des ni ’dod chags chos la brtag mi bya ||
’dod chags chos kyi mtshan ñid gaṅ yin pa || de dag saṅs rgyas yon tan bsam mi khyab | 23 | 
(12)若人欲成佛 莫壞貪欲性
(13)貪欲性即是 諸佛之功徳 
: (27)若欲當覺勝菩提 於彼欲法莫分別
(28)所有欲法自性相 彼即佛徳不可思 
 
 
gaṅ źig saṅs rgyas chos la mi ’jug ciṅ || sems daṅ byaṅ chub skye ba med pa daṅ ||
sems daṅ saṅs rgyas byaṅ chub gñis med par || śes par gyur na de ni mgon por ’gyur | 24 | 
(14)若人欲發心 隨順菩提道
(15)莫自有分別 心異於菩提
(16)發心即菩提 知是爲世將 
: (29)若佛法中未曾發 於佛菩提不生心
(a1)無異菩提無異心 如是知者作導師 
 
 
sdig sems mu stegs can gyis gaṅ brjod daṅ || saṅs rgyas rnams kyis gsuṅ gaṅ bka’ stsal pa ||
de dag tha dad tshul gyur med pa ste || de ltar śes na de ni mgon por ’gyur | 25 | 
(17)若説外道惡 稱佛世中尊
(18)是二説非異 知是爲世將 
: (17)若説外道是惡意 若説諸佛人勝者
(18)於此二中無差別 如是知者作導師 
 
 
gaṅ gis byaṅ chub mthoṅ źiṅ smon byed pa || de daṅ byaṅ chub riṅ ste byaṅ chub med ||
saṅs rgyas saṅs rgyas min pa mi mñam źe’am || saṅs rgyas ’di źes mi rtog mgon por ’gyur | 26 | 
(19)若人求菩提 是人無菩提
(20)若見菩提相 是則遠菩提
(21)菩提非菩提 佛以及非佛
(22)若知是一相 是爲世間導 
: (19)若覺菩提無所覺 若如是知無所知
(20)佛與非佛不等佛 此不分別人中上 
 
 
gaṅ źig bdag ni sems can ’grol 1 pa źes || rlom na sems can ’du śes chags rmoṅs pas ||
dmigs pa’i lta la rab gnas de la ni || byaṅ chub med ciṅ saṅs rgyas chos kyaṅ med | 27 | 
(23)若人作是念 我當度衆生
(24)即著衆生相 是人無菩提
(25)亦無有佛法 住於有見中 
: (21)佛於菩提未曾覺 衆生未曾有脱者
(22)凡夫分別無有法 彼遠復遠佛法中 
 
 
’dod chags naṅ daṅ phyi na mi gnas te || phyogs daṅ phyogs mtshams gaṅ na’aṅ yod pa min ||
chos rnams yod min rnam par brtag byas śiṅ || byis pa ’dod chags ’du śes de ltar rmoṅs | 28 | 
(26)貪欲無内外 亦不在諸方
(27)分別是空法 凡夫爲所燒 
: (10)貪欲非内亦非外 欲於諸方無依倚
(11)無實諸法分別已 如是我想凡所迷 
 
 
sgyu ma smig rgyu brag ca lta bu ste || mo gśam bu daṅ rmi lam ’dra ba ni ||
ñon moṅs ’di dag thams cad dmigs su med || byis pa de ltar mi śes rnam par rmoṅs | 29 | 
(28)如幻如焔響 如夢石女兒
(29)諸煩惱如是 決定不可得
(760c1)不知是空故 凡夫爲狂惑 
: (12)如響如幻如焔等 如石女兒亦如夢
(13)如諸煩惱不可見 凡夫轉行由無知 
 
 
’dus byas chos daṅ ’dus ma byas kyi chos || de dag tha dad gñis su nam yaṅ med ||
gaṅ la graṅs daṅ bgraṅ du med pa dag || de yi tshul gyis gñis su med par ’jug | 30| 
(7)一切有爲法 即是無爲法
(8)是數不可得 無數故無爲
(9)若以菩提心 自高無所畏 
: (23)若有爲法非有爲 彼所有數未曾有
(24)若無有數算亦無 此諸方便不説二 
 
 
byis pa gaṅ źig byaṅ chub sems rlom źiṅ || saṅs rgyas ’gyur źes rlom sems byed gyur na ||
chos kyi dṅos ñid phyag rgya ’di bor bas || de la saṅs rgyas chos daṅ byaṅ chub med | 31 | 
(10)自念當作佛 是人無菩提
(11)亦無有佛法 離菩提寶印 
: (2)以菩提心凡自高 若分別念我作佛
(3)彼無菩提無佛法 則捨此法自性印
[Not in the other versions, but cf. 773a8-9:] (4)若念衆生我欲脱 愚癡著彼衆生想
(5)説衆生者無衆生 菩提不於衆生住 
 
 
smra la gaṅ dga’ yoṅs rtog spyod yul can || smra ba’i don la rnam par mi sems śiṅ ||
miṅ daṅ legs la de bźin chags gyur pa || de dag byaṅ chub ’gyur ba the tsom yod | 32 | 
(12)若有但誦經 憶想作分別
(13)不深思義趣 但爲貪名利 
: (18)若以言説分別境 言説及義不可思
(19)染著名稱及利報 自謂念道無疑惑 
 
 
lta ba’i rnam pa byaṅ chub gñis med gsuṅs || miṅ daṅ yi ge graṅs daṅ skad ’jug pa ||
mi mkhas gaṅ gis chos ’di ma rtogs pa || de dag saṅs rgyas byaṅ chub riṅ bar gnas | 33 | 
(14)自念當作佛 必成無有疑 (See also the next verse) 
 
 
 
miṅ la chags śiṅ smra la dga’ ba daṅ || bdag tu lta la gaṅ źig gnas gyur ciṅ ||
’dod pa chuṅ daṅ chog śes rnam brtags pas || ’dod pa’i dbaṅ gis da duṅ de ’dug go | 34 | 
(15)唯貪於名利 讀經住閑靜
(16)分別少欲行 還爲貪心牽 
(20)不以著名念所説 而見蘭拏有所住
(21)少欲知足分別已 復爲貪欲力所牽 
 
 
’dod chags chos las śed skyes gaṅ ’bros pa || de ni ’dod chags chos las gźar mi ’grol ||
gaṅ gis yaṅ dag ’dod chags chos śes na || ’dod chags bral ba’i ’dod chags chos śes ’gyur | 35 | 
(17)若欲捨遠貪 不得遠於貪
(18)若達貪實法 是人能離貪 
(22)若人避於欲法走 彼於欲法不可脱
(23)若能順覺欲法實 彼則見法飮乃離 
 
 
yun riṅ dus su tshul khrims bsruṅ byas śiṅ || bskal pa bye bar bsam gtan bskyed byas kyaṅ ||
yaṅ dag ñid mtha’ ’di ni ma rtogs na || bstan pa ’di la de dag blo yod min | 36 | 
(19)不得法實際 雖長夜持戒
(20)得諸無礙禪 不入佛法味 
(24)守護禁戒雖長夜 出生定意無邊劫
(25)此佛教中彼不脱 以不覺此眞實際 
 
 
ci yaṅ ma yin chos ’di sus śes pa || nam yaṅ de ni chos kun chags mi ’gyur ||
tshul khrims ’chal daṅ tshul khrims rnam brtags pas || byis pa dmigs pa’i spyod yul thar mi ’gyur | 37 | 
(21)知法無有性 不壞一切法
(22)不言戒非戒 得脱有見中 
(26)若覺此法無所有 於諸法中彼無著
(27)不以分別戒破戒 而脱凡夫有見境 
 
 
tshul khrims tshul khrims med par sus śes śiṅ || tshul khrims ’chal daṅ tshul khrims tshul gcig ces ||
tshul khrims daṅ tshul de ltar sus śes pa || tshul khrims ’chal pa de la nam yaṅ med | 38 | 
(23)以無持戒性 知於持戒法
(24)如是知戒相 終不毀於戒 
(28)若見持戒常無戒 若覺戒義破戒法
(29)彼於破戒不可得 彼覺戒行相如是 
 
 
chos rgyal chos la rtog par ma gyur na || thabs kyi sa la sems can rnam ’dul źiṅ ||
byaṅ chub zag med źi ba ’di la yaṅ || tshul gcig chos kyis sems can ’dzud pa yin | 39 | 
(25)諸佛之法王 法藏叵思議
(26)無量方便力 引導諸衆生
(27)以一相法門 令入寂滅道 
(773b1)法王所有不思法 倶致方便化衆生
(2)以一方便令其入 此菩提中寂無漏 
 
 
chos rgyal dam pa’i chos ’di mi g-yo źiṅ || dṅos med mtshan ñid med la tshul gcig par ||
ṅo bo ñid kyis stoṅ chos ma thos pas || g-yaṅ sa chen por byis pa de dag ltuṅ | 40 | 
(28)凡夫聞佛説 無我無有法
(29)一相自性空 不信墮深坑 
(3)凡夫墮於大墮中 説勝法所聞法已
(4)無作無物無有相 一道方便自性空 
 
 
chos ’di thos śiṅ mi dṅaṅ gaṅ gyur pa’i || ’dod pa’i yon tan lṅa chags khyim pa’aṅ bla’i ||
bstan pa ’di la rab tu byuṅ gyur ciṅ || dmigs lta sbyaṅs pa’i yon tan rlom pa min | 41 | 
(761a1)雖白衣受欲 聞是法不畏
(2)勝於頭陀者 住在有見中 
(5)雖在勝家喜欲樂 而聞法已不驚怖
(6)不於此教出家已 頭多自高有見得 
 
 
phyogs bcu kun na saṅs rgyas raṅ byuṅ ba || ’jig rten don mdzod gaṅ dag bźugs pa rnams ||
de dag kun gyis nam mkha’ mtshuṅs pa’i chos || g-yo ba med śes byaṅ chub ’gyur źes gsuṅs | 42 | 
(3)現在十方佛 利益諸世間
(4)知法如虚空 皆以得菩提 
(7)所有十方佛世尊 住世作利大仙主
(8)皆知諸法如空已 法無起作觸菩提 
 
 
mi mkhas gaṅ rnams mi sdug bsgom sems śiṅ || chos rab ’di thos ’jigs par ’gyur ba dag ||
rtag par sdug bsṅal che daṅ ldan gyur ciṅ || bskal pa bye ba maṅ por sdug bsṅal ’gyur | 43 | 
(5)若有無智者 樂於分別法
(6)聞是實法者 則生疑怖畏
(7)是人無量劫 備受諸苦分 
(9)無知而有淨相想 聞此實法有驚怖
(10)彼倶致劫受多苦 常受苦分無有間 
 
 
tshigs su bcad pa bstan pa ’di bśad pa’i tshe | lha’i bu stoṅ phrag sum cu rtsa gñis kyis mi skye ba’i chos la bzod pa thob bo || dge sloṅ stoṅ phrag brgyad cu ñe bar len pa med par zag pa las sems rnam par grol lo || 
(8)説是諸偈法時。三萬諸天子得無生法忍。萬(9)八千人漏盡解脱。 
(11)説此伽陀時。三十千天子等。無生法中得忍。(12)十八千比丘以不受故。諸漏心皆解脱。 
 
jayamateś ca bodhisatvasya pṛthivī vidāram adāt sa kālagato mahānirayaṃ prāpatad iti | 
byaṅ chub sems dpa’ rgyal ba’i blo gros kyaṅ ’chi ba’i dus bgyis nas dog sa’i sgo phye ste | sems can dmyal ba chen por ltuṅ ṅo || 
即時地裂勝意比丘墮大(10)地獄。 
即時(13)地裂。勝意菩薩死墮大啼叫泥犁耶中。 
Then the earth opened itself for the bodhisattva Jayamati; he died and fell down into the Great Hell. 
 
de sug las kyi sgrib pa des bskal pa bye ba khrag khrig brgya phrag stoṅ du sems can dmyal ba chen po dag tu sdug bsṅal tsha źiṅ rtsub la yid du mi ’oṅ ba’i tshor ba mi bzad pa myoṅ bar gyur to || tshe rabs brgya stoṅ phrag bdun cu rtsa bźir mi sñan par brjod pa thob par gyur to || bskal pa brgya stoṅ maṅ por de bźin gśegs pa’i mtshan tsam yaṅ ma thos par gyur to || de de nas slad kyis de bźin gśegs pa gźan daṅ gźan dag daṅ mjal te | de dag gi bstan pa la rab tu byuṅ nas mṅon par mos par ma gyur te | tshe rabs stoṅ phrag bdun cu rtsa drug rab tu byuṅ ba las slar babs par gyur to || sug las kyi sgrib pa de ñid kyi lhag mas tshe rabs stoṅ phrag maṅ por dbaṅ po rtul por gyur to || bcom ldan ’das de’i tshe byaṅ chub sems dpa’ dge sloṅ chos smra ba rab tu dga’ ba’i dbaṅ po źes bgyi ba byuṅ ba de ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu mṅon par rdzogs par saṅs rgyas te | da ltar bźugs śiṅ ’tsho gźes chos kyaṅ ston to || śar phyogs kyi ’jig rten gyi khams bye ba brgya stoṅ ’das pa na | saṅs rgyas kyi źiṅ rin chen sna tshogs kyi ’jig rten gyi khams na de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas gzi brjid sdug ciṅ dri ma med la ñi zla zil gyis gnon pa bźugs śiṅ ’tsho gźes chos kyaṅ ston te | bcom ldan ’das dge sloṅ rgyal ba’i blo gros źes bgyi bar gaṅ gyur pa de ni bdag ñid de’i tshe de’i dus na | dge sloṅ rgyal ba’i blo gros źes bgyi bar gyur te | bcom ldan ’das bdag gi de’i tshe tshul ’di ma ’tshal bas de lta bu’i sdug bsṅal myoṅ bar gyur to || bcom ldan ’das bdag ni de ’dra ba’i gnas su gyur te | de lta bu’i sdug bsṅal ma mchis pa’i sdug bsṅal yoṅs su brtags pa’i sdug bsṅal | phyin ci log gi sdug bsṅal rnam pa de lta bu myoṅ bar gyur to || bcom ldan ’das de lta lags pas byaṅ chub sems dpa’i theg pa la źugs pa’am | ñan thos kyi theg pa la źugs pa gaṅ yaṅ ruṅ ste | de lta bu’i sug las kyi sgrib pa mi ’tshal źiṅ | de lta bu’i sdug bsṅal mi ’tshal na des dam pa’i chos spaṅ bar mi bgyi’o || dam pa’i chos la dbye bar mi bgyi’o || chos gaṅ la yaṅ khoṅ khro bar mi bgyi’o || de nas bcom ldan ’das kyis ’jam dpal gźon nur gyur pa la ’di skad ces bka’ stsal to || ’jam dpal tshigs su bcad pa de thos pas khyod la khyad par ci źig tu gyur | gsol pa | bcom ldan ’das tshigs su bcad pa de thos pas sug las kyi sgrib pa de las laṅs nas gaṅ daṅ gaṅ du skyes pa de daṅ de dag kun tu yaṅ zab mo’i bzod pa can | des pa’i bzod pa can du gyur te | chos zab mo ston pa la mkhas par gyur to || bcom ldan ’das kyis bka’ stsal pa | ’jam dpal su’i mthus khyod kyis de ltar yun riṅ po na mṅon par ’du byas pa’i las kyi sgrib pa rjes su dran | ’jam dpal gyis gsol pa | bcom ldan ’das byaṅ chub sems dpa’ rnams ni ci sems ci smra | rjes su ci dran yaṅ de dag thams cad de bźin gśegs pa’i mthu ste | de ci’i slad du źe na | bcom ldan ’das de bźin gśegs pa las byuṅ ba ni chos thams cad do || bcom ldan ’das kyis bka’ stsal pa | ’jam dpal de bźin gśegs pa’i stobs bcu thob pa daṅ | ’di thos pa de ni mtshuṅs so || mi skye ba’i chos la bzod pa thob pa daṅ | ’di thos pa de ni mtshuṅs so || ’jam dpal gyis gsol pa | bdag gis bcom ldan ’das kyis gsuṅs pa’i don ’tshal te | chos kyi rnam graṅs ’di thos pa ni bsam gyis mi khyab bo || bcom ldan ’das kyis bka’ stsal pa | ’jam dpal de de bźin te | chos kyi rnam graṅs ’di thos pa ni bsam gyis mi khyab bo || ’on kyaṅ sbyor ba med pa la la de thos nas mos par mi ’gyur du ’oṅ ba’i phyir | de bźin gśegs pa luṅ mi ston to || 
以是業障罪因縁故。百千億那由他(11)劫。於大地獄受諸苦毒。從地獄出。七十四(12)萬世常被誹謗。若干百千劫乃至不聞佛之(13)名字。自是已後還得値佛。出家學道而無志(14)樂。於六十三萬世常反道入俗。亦以業障(15)餘罪故。於若干百千世諸根闇鈍。世尊。爾時(16)喜根法師於今東方。過十萬億佛土有國名(17)寶莊嚴。於中得阿耨多羅三藐三菩提。號勝(18)曰光明威徳王如來應供正遍知。於今現(19)在。其勝意比丘今我身是。世尊。我未入如(20)是法相門時。受如是苦分別苦顛倒苦。是故(21)若發菩提心者。若發小乘心者。不欲起如(22)是業障罪。不欲受如是苦惱者。不應拒逆(23)佛法。無有處所可生瞋礙。佛告文殊師利。汝(24)聞是諸偈得何等利。世尊。我畢是業障罪已(25)聞是偈因縁故。在所生處利根智慧得深法(26)忍得決定忍巧説深法。文殊師利。爲誰力故(27)能憶如是無量阿僧祇劫罪業因縁。世尊。諸(28)菩薩有所念有所説有所思惟。皆是佛之神(29)力。所以者何。一切諸法皆從佛出(761b1)佛告文殊師利。若得佛十力。若有聞是經者(2)等無有異。若得無生法忍聞是經者亦等無(3)異。文殊師利言。如我知佛所説義。聞此經(4)者得無量不可思議功徳之利。文殊師利。如(5)是如是。聞是經得無量不可思議功徳之利。(6)但佛不廣説。何以故。不修道不精進者。如(7)是惡人聞説是利則不能信受 
彼業(14)障故。於百千倶致劫大泥犁耶中。受諸極重(15)苦毒。受已於七十百千生中。常得誹謗。於(16)多百千倶致劫中。不聞如來應正遍知名字。(17)彼後値遇如來。於彼教中出家而不憙樂。六(18)十百千生中出家已。反戒入俗。以彼殘業障(19)故。於多百千生中闇鈍而行。於彼時節名憙(20)根比丘菩薩摩訶薩説法者。今已證覺阿耨(21)多羅三藐三菩提。現住説法。在東方分。過(22)百千倶致佛土。於寶畫世界中。名密無垢(23)蔽日光福徳威熾王如來應正遍知。現住説(24)法。於彼時節名勝意比丘説法者。即我彼時(25)作説法者名勝意比丘。世尊。我受如是苦惱。(26)如是住時。以未入此法道故。受如是苦。於(27)無苦中分別苦顛倒苦。是故若發菩薩乘者。(28)若發獨覺乘者。若發聲聞乘者。不用如是業(29)障者。不用如是苦者。於諸種法不應毀棄。(773c1)於彼正法亦不應毀棄。亦不應一處而作瞋(2)礙(3)爾時佛告曼殊尸利童眞言。曼殊尸利。彼時(4)汝因聞彼伽陀。有何勝作。曼殊尸利言。世(5)尊。我因聞彼伽陀。從彼業障而起。處處馳走(6)遍流轉已。於諸處中得甚深忍得決定忍善(7)説深法。佛言。曼殊尸利。是誰神力憶念如(8)是久遠所作業障。曼殊尸利言。世尊。所有(9)菩薩。若思若念若隨順念。彼皆如來神力。何(10)以故。世尊。如是諸法皆是如來本性。佛言。(11)若得如來十力與聞此者稱量一等。若於無(12)生法中得忍。與聞此者稱量一等。曼殊尸利(13)言。世尊。如我解佛所説義。聞此法本果不(14)可思。佛言。如是如是。曼殊尸利。如汝所説(15)聞此法本果不可思。但如來不記説。何以故。(16)彼不勤修非善丈夫。若聞此已當不信解。曼(17)殊尸利。此是諸法入門。 
 
 
de nas bcom ldan ’das la ’jam dpal gźon nur gyur pa daṅ | byaṅ chub sems dpa’ sems dpa’ chen po byams pas ’di skad ces gsol to || bcom ldan ’das slad ma’i dus lṅa brgya pa tha ma la ci nas kyaṅ chos kyi rnam graṅs ’di rgyas par ’gyur źiṅ skye bo maṅ po’i sug par phyin par ’gyur ba daṅ | de la bdud dam bdud kyi ris kyi lha dag gis glags rñed par mi ’gyur ba de ltar byin gyis brlab tu gsol || de nas bcom ldan ’das kyis chos kyi rnam graṅs ’di byin gyis brlab pa’i phyir g-yas g-yon du gzigs so || bcom ldan ’das kyis de ltar gzigs ma thag tu de’i tshe phyogs bcur saṅs rgyas kyi źiṅ gaṅ gā’i kluṅ gi bye ma rñed rnam pa drug tu g-yos par gyur | rab tu g-yos par gyur | kun tu g-yos par gyur to || de’i tshe bcom ldan ’das kyis chos kyi rnam graṅs ’di byin gyis brlab pa mdzad de | saṅs rgyas bcom ldan ’das gźan dag gis kyaṅ ’jig rten gyi khams gaṅ gā’i kluṅ gi bye ma sñed dag nas chos kyi rnam graṅs ’di byin gyis brlabs so || bcom ldan ’das kyis chos kyi rnam graṅs ’di bstan pa’i tshe phyogs bcu na gaṅ gā’i kluṅ gi bye ma ji sñed yod la de bas kyaṅ śin tu maṅ ba’i sems can rnams kyis mi skye ba’i chos la bzod pa thob par gyur to || gaṅ dag ñan thos ñid la gnas par gyur pa daṅ | slob pa’i sa’am | mi slob pa’i sa la gnas par gyur pa dag ni smos kyaṅ mi smos so || de nas bcom ldan ’das la tshe daṅ ldan pa dga’ bos ’di skad ces gsol to || bcom ldan ’das chos kyi rnam graṅs ’di’i miṅ ci źes bgyi | ji ltar gzuṅ bar bgyi | bcom ldan ’das kyis bka’ stsal pa | dga’ bo de bas na chos kyi rnam graṅs ’di chos thams cad ’byuṅ ba med pa źes bya bar zuṅ śig | bcom ldan ’das kyis de skad ces bka’ stsal pa daṅ | ’jam dpal gźon nur gyur pa daṅ | byaṅ chub sems dpa’ byams pa daṅ | lha’i bu pad mo rnam par rol pa’i mṅon par śes pa daṅ | byaṅ chub sems dpa’i tshogs chen po de daṅ | dge sloṅ lṅa brgya tsam po de dag daṅ | tshe daṅ ldan pa kun dga’ bo daṅ | lha daṅ | mi daṅ | lha ma yin daṅ | dri zar bcas pa’i ’jig rten bcom ldan ’das kyis gsuṅs pa la yi raṅs te mṅon par dga’o || 
爾時文殊師(8)利法王子。及彌勒菩薩白佛言。世尊。護念(9)是經於未來世後五百歳。當令此經普宣流(10)布皆得受持。魔若魔天不得其便。爾時佛(11)欲護念是法故左右顧視。即時十方恒河(12)沙無量國土六種震動。如是則爲護念是經。(13)及十方恒河沙諸佛亦護念是經。説是經時(14)十方國土中恒河沙等無量衆生得無生法(15)忍。何況得聲聞無學者。何況住學地者。爾時(16)阿難即從坐起。偏袒右肩白佛言。世尊。當以(17)何名此經。云何奉持。佛告阿難。是經名爲(18)諸法無行。説是經已。文殊師利法王子。彌勒(19)菩薩摩訶薩。師子遊歩菩薩摩訶薩。華戲慧(20)天子等。一切菩薩衆及阿難天人阿修羅等。(21)聞佛所説皆大歡喜 
爾時曼殊尸利童眞。(18)及慈氏菩薩摩訶薩。復白佛言。世尊。當住(19)持此法本。令末後世後五百歳法轉之時。(20)廣至多人手中。不使摩羅及摩羅身天得入(21)其便。爾時世尊。爲住持此法本故。左右觀(22)視如是無間世尊觀已。彼時十方恒伽河沙(23)等佛土六種振動。於彼時中。世尊。則爲已(24)住持此法本。自餘諸佛世尊。於恒伽河沙等(25)世界中。亦住持此法本。説此法本時。乃至(26)十方恒伽河沙倍多。於彼衆生無生法中得(27)忍。彼復倍多於法證見。何況復言住聲聞(28)乘獨覺地無學地。爾時命者阿難陀。而白佛(29)言。世尊。云何名此法本。我云何持。佛言。(774a1)阿難陀。此法本名説諸法不轉。此名當持。(2)佛説此時。曼殊尸利童眞歡喜。慈氏菩薩摩(3)訶薩。師子遊歩菩薩摩訶薩。蓮華遊戲智通(4)天子。及餘天子并彼大菩薩衆。諸天人犍(5)闥婆阿修羅等。聞佛所説皆大歡喜 
 
 
|| ’phags pa chos thams cad ’byuṅ ba med pa źes bya ba theg pa chen po’i mdo rdzogs so ||
|| lo tstsha ba pan de rin chen ’tshos bsgyur ciṅ źus te gtan la phab pa || || 
(22)諸法無行經卷下 
(6)諸法本無經卷下 
 
Permanent link
Go to Wiki Documentation
Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
Login