Vyākaraṇa
When this decisive teaching was declared, seventy-two millions of gods, humans, asuras, kiṃnaras, mahoragas, and other beings produced the thought of incomparable complete awakening (iha dharmaniścaye nirdiśyamāne dvisaptatidevamānuṣāsurakinnaramahoragaprāṇiniyutānām anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni);
thirty-two thousand bodhisatvas attained the tolerance that all things are unborn (dvātriṃśatīnāṃ ca bodhisatvasahasrāṇām anutpattikadharmakṣāntiḥ pratilabdhā);
this world system of three thousandfold worlds was shaken in its six ways (trisāhasramahāsāhasralokadhātuś ca ṣaḍvikāraḥ prakampito abhūt);
and the world was illuminated by a grand lustre (avabhāsa).
A hundred thousand gods, having let fall the rain of flowers (puṣpavarṣa) and played the celestial cymbals (tūrya), uttered a joyous utterance (udānam udānayati): “Living beings who, having heard this teaching, believe it, embrace it, practice it, and proceed to the realm of the Buddha (buddhaviṣaya).
All the Buddha-fields (buddhakṣetra), where the Awakened Lords appear, are adorned with ornaments and respected by the wise.
Why is that? When the Buddhas appear, such dharma will be taught, and the good men (satpurṣa) endowed with inconceivable qualities (acintyadharma) will see it.”
Then the bodhisatva, the great being Gaganagañja, having heard the Buddha’s prediction (vyākaraṇa), being delighted, offered to the body of the Buddha with a net of pearls (muktājāla) having an immaculate and pure radiance (vimalaviśuddhaprabha) with the value of pearls filling the three thousandfold world-system, and then he addressed himself to the Lord:
“The knowledge of the Awakened Lords is free from any attachment or obstruction; his teaching is without interruption; and the Tathāgata sees the thoughts of all living beings and is skilled in knowing the superior or inferior abilities of them (indriyavarāvarajñāna).
Since the Lord teaches such guiding principle of the dharma (dharmanaya), all congregations are satisfied,
the great vehicle (mahāyāna) is praised,
and the bodhisatvas, having been assembled from the worlds of ten directions (daśadiglokadhātu), were praised with this great light of the dharma.
Since the Lord Tathāgata teaches the entrance into the dharma (dharmamukha) to us, based on the entrance into the source of the dharma, we will teach the immeasurable entrance into the dharma.
chos gtan la ’bebs pa bstan pa ’di bśad pa na | lha daṅ | mi daṅ | lha ma yin daṅ | mi ’am ci daṅ | lto ’phye chen po’i srog chags khrag khrig phrag bdun cu rtsa gñis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do ||
byaṅ chub sems dpa’ sum khri ñis stoṅ ni (4) mi skye ba’i chos la bzod pa thob par gyur to ||
stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di yaṅ rnam pa drug tu rab tu g-yos so ||
snaṅ ba chen pos kyaṅ ’jig rten gyi khams khyab par gyur to ||
lha brgya stoṅ dag kyaṅ me tog gi char rab tu ’bebs śiṅ sil sñan dag (5) kyaṅ dgrol nas | ’di skad ces gaṅ dag bstan pa ’di thos nas mos pa daṅ | ’dzin pa dag nan tan byed pa’i sems can de dag ni saṅs rgyas kyi yul du rjes su doṅ ba yin no ||
gaṅ du saṅs rgyas bcom ldan ’das rnams ’byuṅ ba’i saṅs rgyas kyi źiṅ ’di thams cad mkhas pa rnams kyis (6) rgyan gyis legs par brgyan pa byas te phyag bya’o ||
de ci’i phyir źe na | saṅs rgyas byuṅ bar gyur na chos ’di lta bu ’di rab tu ston par ’gyur ro || skyes bu dam pa bsam gyis mi khyab pa’i chos daṅ ldan pa ’di dag kyaṅ mthoṅ bar ’gyur ro źes ched du brjod pa ched du brjod do ||
de nas bcom (7) ldan ’das kyis źus pa luṅ bstan pas byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod mṅon du raṅs par mdzad pas | mu tig gi dra ba ’od dri ma med ciṅ rnam par dag pa stoṅ gsum yoṅs su gaṅ ba ri ba bcom ldan ’das kyi sku la mṅon par gsol nas bcom ldan ’das (281b1) la ’di skad ces gsol to ||
saṅs rgyas bcom ldan ’das rnams kyi ye śes ni chags pa mi mṅa’ źiṅ sgrib pa mi mṅa’ ba | bstan pa ’di ni rgyun mi ’chad pa | de bźin gśegs pa ni sems can thams cad kyi sems la gzigs śiṅ dbaṅ po mchog daṅ mchog ma yin pa mkhyen pa’i ye śes (2) la mkhas pa’o ||
bcom ldan ’das kyis ’di ’dra ba’i chos kyi tshul gyi rnam pa bstan pa des ’khor thams cad kyi sems tshims par gyur to ||
theg pa chen po ’di yaṅ rgyas par rjod pa mdzad par gyur to ||
phyogs bcu’i ’jig rten gyi khams nas ’dus pa’i byaṅ byaṅ chub sems dpa’ ’di dag la (3) yaṅ chos kyi snaṅ ba chen pos rgyas par mdzad par gyur to ||
bcom ldan ’das de bźin gśegs pas bdag la yaṅ chos ’byuṅ ba’i sgo bstan pas chos ’byuṅ ba’i sgo des chos ’byuṅ ba’i sgo tshad ma mchis pa bstan par bgyi’o ||