Bibliotheca Polyglotta

Gaganagañjaparipṛcchā

Complete text

By the four dharmas, the works of Māras are overcome. What are the four? To with, six perfections (ṣaṭpāramitā) without forgetting the thought of awakening (bodhicittāsaṃpramoṣa); carefulness established in faithful effort (śraddhāvīryasthitāpramāda); bringing living beings to maturity (satvaparipācana), based on skill in means (upāyakauśala); obtaining the true dharma (saddharmaparigraha), based on the profound guiding principle of dharma (gambhīradharmanaya). Son of good family, the bodhisatva, applying himself to such dharmas, transcends the way of the four Māras (caturmārapathasamatikrāntata) and vanquishes all Māras and adversaries (sarvamārapratyarthika).

善男子。是謂諸魔業。行是業者障菩提道。彼諸菩薩已過捨離能正受行故。云何爲正受行。若菩薩成就四法能正受行。何等爲四。一者於諸波羅蜜法無懈退行。二者不捨欲進及不放逸。三者正住方便大慈法中。四者入甚深無愛無樔窟法門。善男子。菩薩成就此四法。正受行故能破諸怨敵。是爲菩薩能破諸怨去離四敵

若菩薩成就四法。而能超越。云何爲四。所謂不忘菩提心故。勤修六度不放逸故。住於善巧智成就有情故。住甚深理護持正法故。善男子菩薩若與此法相應。決定能摧諸魔怨敵。是爲菩薩超出四魔

chos bźis ni bdud kyi las ’di (7) dag las śin tu ’da’ ste | bźi gaṅ źe na | ’di lta ste | byaṅ chub kyi sems ma brjed pa’i pha rol tu phyin pa drug po dag daṅ | dad pa daṅ brtson ’grus la gnas pa’i bag(bga?) yod pa daṅ thabs la mkhas pa la gnas te sems can yoṅs su smin par byed pa daṅ | chos kyi tshul zab mo la gnas (278a1) te dam pa’i chos yoṅs su ’dzin pas so || rigs kyi bu de ltar chos la sbyor ba’i byaṅ chub sems dpa’ ni bdud bźi’i lam las yaṅ dag par ’das śiṅ bdud daṅ phyir rgol ba thams cad bcom pa yin no ||

32. Satvopajīvya How then, son of good family, the bodhisatva, having accumulated immeasurable merits (aprameyapuṇyopacaya), nourishes all living beings (satvopajīvya)? . Son of good family, the bodhisatva practices friendliness (matrī) to all living beings; he practices compassion (karuṇā) to all creatures; he is not attached to anything in particular in his meditations (dhyāneṣu atanmayavihāritā); he gives away all his possessions to beggars (yācanakeṣu sarvasvaparityāgatā); his pleasure is imperishable (akṣayabhoga) through his merits (puṇya); he is always committed to his intension (āśaya) by the purity of morality (śīlapariśuddhi); his thoughts are like an earth (pṛthivīsama) since there is no high or low (natonnata) in his mind; he is free from thoughts by pure morality (śīlapariśuddhi); his thought is liberated (cittamukta) and the gate is free from hinderance (mukhānāvṛta) by accomplishing all sacrifices (sarvayajñapratipatti); he has perfected memory and eloquence (dhāraṇīpratibhānasaṃpanna) by investigating the dharma (dharmapravicaya); he depends on the knowledge of supernatural powers (abhijñājñānāśrita) by going to immeasurable Buddha-fields (aprameyabuddhakṣetragamana); [he thinks:] ‘Just as the four main elements (cāturmahābhautika) in the external world nourish all living beings (satvaupajīvya), may the four main elements belonging to me nourish all living beings! May there be in me no root of good connecting with the efficiency in knowledge of the dharma that does not support all living beings (mā bhūt tan mama kuśalamūlaṃ dharmajñānakauśalyam vā yan na sarvvasatvopajīvyaṃ syād)! Thus the roots of good will be transformed by me.’

Quotation from ŚikṣMS 22b3; B 33,11-12; ŚikṣTib(D) 24b1; ŚikṣChi(T.1636) 82b5-7.

ŚikṣMS: āryagaganagañjasūtre ’py āha mā bhūt tan mama kuśalamūlaṃ dharmajñānakauśalyam vā yan na sarvvasatvopajīvyaṃ syād iti |
ŚikṣTib: ’phags pa nam mkha’ mdzod kyi mdo las kyaṅ | bdag gi dge ba’i rtsa ba’am chos la mkhas pa gaṅ yin pa de sems can thams cad kyi ñe bar ’tsho bar mi ’gyur bar ma gyur cig ces gsuṅs so ||
ŚikṣChi: Śikṣ又虚空藏經云。我所積集善根法智善巧。無不與諸衆生而爲依住。 In that way, the bodhisatva, having accumulated immeasurable merits, nourishes all living beings.

善男子。云何菩薩莊嚴功徳資糧利益衆生者。若菩薩善根迴向向無等等。若有所種善根。若布施。若愛語。若利益若同事。盡以施與一切衆生。以淨戒衆故得自在力。用此自在力故。隨諸衆生所應受樂而度化之。以種功徳無厭故得無盡寶手。用此無盡寶手能施衆生無量富樂。以求無邊智慧資糧故。得無礙陀羅尼辯。用此無礙陀羅尼辯能總持一切諸佛所説。能説妙法悦可衆心。以善調身心故。不退於諸通。用此不退諸通力故。能過無量佛刹。以無數方便度多衆生。以常勤求法無疲惓故。得一一毛孔出無量法門。用出無量法門力故。能常以法施利益衆生。以並修慧方便波羅蜜故得分身智。用此分身智力故。能於諸趣中在在現身。度化群生。常以無相敬侍諸佛故。得無厭見聞。以此無厭見聞力故。其有衆生得見聞者。彼諸衆生乃至爲作大涅槃因。是爲菩薩莊嚴功徳資糧利益衆生。

善男子云何菩薩。積集無量福徳資糧。爲諸有情作所依止。善男子若菩薩於一切有情。起同體大悲住於禪定見來求者悉皆捨施以福無盡得於寶手令他受用。意樂清淨心如平地離於高下。有所悕望豐饒利益。戒清淨故得心無著善護諸根。復能成辦一切施會。得陀羅尼成就辯才。以如是等積集善根。迴向菩提普施有情。如外四大一切世間依住。如是内四大爲一切有情依住。菩薩作是思惟。我所積集一切善根法智善巧。無有一法不與有情而爲依住。是爲菩薩獲得無量福徳資糧。爲諸有情作所依住

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ (2) bsod nams tshad med pa bsags śiṅ sems can thams cad ’tsho bar gyur pa yin źe na | rigs kyi bu ’di la byaṅ chub sems dpa’ ni sems can rnams la byams pas gnas pa yin | ’byuṅ po rnams la sñiṅ rje bar gnas pa yin | bsam gtan rnams la de la ma chags (3) par gnas pa yin | sloṅ ba rnams la bdog pa thams cad yoṅs su gtoṅ ba yin | bsod nams dag gis loṅs spyod mi zad pa yin | bsam pa dag pas lag na rin po che yin | mthon dman gyi yid med pas sems sa daṅ mtshuṅs pa yin | tshul khrims yoṅs su dag (4) pas bsam pa ’byor ba yin | mchod sbyin thams cad sgrub pas sems grol źiṅ sgo bsgrib pa med pa yin | chos rnam par ’byed pas gzuṅs daṅ spobs pa phun sum tshogs pa yin | saṅs rgyas kyi źiṅ tshad med par ’gro bas mṅon par śes pa’i ye śes la gnas pa (5) yin no || ji ltar phyi rol gyi ’byuṅ ba chen po bzi po ’di dag sems can thams cad kyi ’tsho bar gyur pa de bźin du bdag gi naṅ gi ’byuṅ ba chen po bźi po ’di dag kyaṅ sems can thams cad kyi ’tsho bar gyur cig | bdag gis dge ba’i rtsa ba daṅ | chos śes pa la mkhas pa (6) gaṅ yin pa de sems can thams cad kyi ’tsho ba ma yin par ma gyur cig ces de ltar dge ba’i rtsa ba rnams kyaṅ yoṅs su bsṅo ste | de ltar na byaṅ chub sems dpa’ bsod nams tshad med pa bsags śiṅ sems can thams cad kyi ’tsho bar gyur pa yin no ||

33. Buddhakārya How then, son of good family, does the bodhisatva appear to many beings (satveṣu pratyupasthitaḥ) performing the deeds of a Buddha (buddhakārya) even when the Buddhas do not appear? Son of good family, the bodhisatva has perfected the purification of the ten powers (daśabalapariśodhananiryāta) by knowing what is proper and what is improper (sthānāsthānajñāna); he has perfected the purification of the four fearlessness (caturvaiśāradyapariśodhananiryāta) by knowing the cessation of impurities (āsravakṣayajñāna); he has perfected the purification of the eighteen special qualities of the Tathāgata (aṣṭādaśāveṇikabuddhadharmapariśodhananiryāta) by knowing the unattached knowledge of the three times (tryadhvāsaṅgajñānajñāna); . he has perfected the purification of five kinds of sight (pañcacakṣuḥpariśodhananiryāta) by obtaining the light of the sight of the Buddha (buddhacakṣurālokalabdha); he has perfected the purification of all supernormal knowledges (sarvābhijñāpariśodhananiryāta) by the attainment of going to the seat of awakening (bodhimaṇḍagamanalabdha); he has perfected fulfilling all good qualities (sarvakuśaladharmaparipūraṇaniryāta) by completely cutting off the habitual patterns of vices (kleśavāsanā); he has perfected the purification of the ornaments of body, speech, thought, the auspicious marks and signs (kāyavākcittalakṣaṇānuvyañjanālaṃkārapariśodhananiryāta) by accumulating all collections of merits (sarvapuṇyasaṃbhāropacaya); he has perfected the purification of the ten stages (daśabhūmipariśodhananiryāta) by obtaining the stage of consecration (abhiṣeka); he has perfected the purification of all qualities of the Buddha (sarvabuddhadharmapariśodhananiryāta) by accumulating the collection of knowledges (jñānasaṃbhāropacaya); In that way, son of good family, the bodhisatva appears to many beings, performing the deeds of the Buddha even when the Buddhas do not appear.

善男子。云何菩薩世無佛時能作佛事化度衆生者。若菩薩已成就菩薩十力。已於菩薩四無畏中而得自在。已於菩薩十八不共法中不從他受。已修如來力無所畏不共法等。已得遊戲首楞嚴三昧。已於四辯得智力自在。已於諸佛法得灌頂正位。於一切諸菩薩行得次佛神力。若有菩薩成就如是等法者。若諸佛土衆生應見佛身而受化者。然彼土世無佛時即於彼國而現入胎。現初生時。現出家時。現坐道場轉法輪時。現捨壽命未入涅槃時。亦能示現大涅槃。亦現法住時節久近。亦復不捨菩薩行法。亦不用所化以爲滿足。是爲菩薩世無佛時能作佛事化度群生。

善男子云何菩薩。出無佛世爲諸有情而作佛事。善男子若菩薩。爲出生處非處智故修十力業。爲出生漏盡智故修四無畏業。爲出生三十無礙智修十八不共法業。爲出生得佛眼光明故修五眼悉知業。爲出生一切神通故修宿命業。爲獲成就滿足菩提故修具足一切善法。斷身口意諸煩惱業。爲出生相好莊嚴故修集一切福資糧業。爲出生十地得灌頂一切佛法故修集一切智資糧業。如是善男子若菩薩。具修如是業已。於無佛世能爲有情廣作佛事而成就之

rigs kyi bu (7) de la ji ltar na byaṅ chub sems dpa’ saṅs rgyas rnams ma byuṅ yaṅ saṅs rgyas kyi mdzad pas sems can rnams la ñe bar gnas pa yin źe na | rigs kyi bu ’di la byaṅ chub sems dpa’i ni gnas daṅ gnas ma yin pa’i bya ba śes pas stobs bcu yoṅs su sbyaṅ bar bya ba tshar (278b1) phyin pa yin | zag pa zad pa’i bya ba śes pas mi ’jigs pa bźi yoṅs su sbyaṅ bar bya ba tshar phyin pa yin | dus gsum la chags pa med pa’i ye śes kyi bya ba śes pas saṅs rgyas kyi chos ma ’dres pa bcwa brgyad yoṅs su sbyaṅ bar bya ba tshar phyin pa yin | saṅs rgyas kyi spyan gyi snaṅ ba thob pas (2) spyan lṅa yoṅs su spyaṅ bar bya ba tshar phyin pa yin | byaṅ chub kyi sñiṅ por ’gro ba thob pas mṅon par śes pa thams cad yoṅs su sbyaṅ bar bya ba tshar phyin pa yin | ñon moṅs pa’i bag chags yaṅ dag par bcad pas dge ba’i chos thams cad yoṅs su bskaṅ ba tshar phyin pa yin | bsod (3) nams kyi tshogs thams cad bsags pas lus daṅ | ṅag daṅ | sems daṅ | mtshan daṅ | dpe byad bzaṅ po’i rgyan yoṅs su sbyaṅ bar bya ba tshar phyin pa yin | dbaṅ bskur ba thob bas sa bcu yoṅs su sbyaṅ bar bya ba tshar phyin pa yin | ye śes kyi tshogs bsags pas saṅs rgyas (4) kyi chos thams cad yoṅs su sbyaṅ bar bya ba tshar phyin pa yin te | rigs kyi bu de ltar na byaṅ chub sems dpa’ saṅs rgyas rnams ma byuṅ yaṅ saṅs rgyas kyi mdzad pas sems can rnams la ñe bar gnas pa yin no ||

34. Sāgaramudrāsamādhi How then, son of good family, does the bodhisatva become unattached to all thoughts and deeds of living beings (sarvasatvacittacaritāsakta) when he obtains the ocean seal samādhi (sāgaramudrāsamādhipratilabdha)? . Son of good family, as many as features of living beings appear in the Jambudvipa World, the seal which is like all of them reflects in the great ocean, thus it is called the great ocean (māhasāgara). In the same way, as many as there are the appearance of thoughts (cittāvabhāsa), the appearance of forms (rūpāvabhāsa), or the appearance of sounds (śabdāvabhāsa), all those reflect in a single appearance (avabhāsa) of the bodhisatva who maintains the ocean seal samādhi, thus it is called the ocean seal samādhi (sāgaramudrāsamādhi). Just as the great ocean is of a single taste (ekarasa), so the dharma of the bodhisatva is also of a single taste since he knows the taste of liberation (vimukirasa). Just as [the tide of] the great ocean is punctual, so the bodhisatva is never late for the seat of awakening (bodhimaṇḍa) by investigating when is the right time and wrong time. Just as the great ocean decomposes a rotting corpse (mahāsāgaro mṛtakuṇapena sārdhaṃ saṃvasanti), so the bodhisatva breaks down any habitual pattern of vices (sarvakleśavāsanā) or any thought of disciples and isolated buddhas (sarvaśrāvakapratyekabuddhacitta). Just as, no matter how much water in the great ocean is consumed, there is no increase or decrease, just so, no matter how much the dharma is consumed, the sphere of the dharma (dharmadhātu) of the bodhisatva is not increased or decreased. Just as the width of the great ocean is immeasurable, so the insight (prajñā) of the bodhisatva is immeasurable. Just as the depth of the great ocean is hard to fathom (duravagāha), so the profoundness of the bodhisatva is hard for disciples and isolated buddhas to understand. Just as the great ocean is the place of immeasurable living beings, so the maturing of immeasurable living beings (satvaparipācana) depends on the bodhisatva. This is the entrance of the ocean seal samādhi (sāgaramudrāsamādhipraveśa), and, son of good family, the bodhisatva who enters into the way is not attached to the thoughts or deeds of any living being (sarvasatvacittacaritāsakta).

善男子。云何菩薩得海印三昧能知一切衆生心行者。若菩薩多聞如海。成就慧衆常勤求法。菩薩爲聞法故。盡能施與珍寶庫藏。爲聞法故盡能施與僕從給使妻子眷屬。爲聞法故捨家飾好嚴身之具。爲聞法故謙下給事。爲聞法故捨國土榮位及己身命。菩薩以如是等無數方便。勤求法門而不恃所行。菩薩爲聞法故。去至一由旬乃至百由旬。爲聞一四句偈受持讀誦廣爲人説。不捨是精進。是菩薩自成就多聞。於一切衆生生大悲心。無憂心。不望報心。乃至一衆生不生輕賤而爲説法。從一日乃至七日而無食想。乃至命終不捨説法。以説法善根迴向海印三昧。隨所聞法受持讀誦通利。善知義趣不依文字。眞實堅持終身不捨。菩薩發大欲精進。以此大欲精進力故。不久便得海印三昧。得此三昧已。即得自然無量阿僧祇百千萬法門。得無量阿僧祇百千萬億修多羅。不從他聞自然能説一切諸佛所説悉能受持。能了一切衆生心行。善男子。喩如閻浮提一切衆生身及餘外色。如是等色海中皆有印像。以是故名大海印。菩薩亦復如是。得大海印三昧已。能分別見一切衆生心行。於一切法門皆得慧明。是爲菩薩得海印三昧。見一切衆生心行所趣

善男子云何菩薩。獲得海印三摩地。不染一切有情心行。善男子以何因縁名爲海印三摩地。如贍部洲諸有情等若干色類。皆於海中而現影像故名大海。如是若干有情一切心色之類。乃至音聲彼諸影像。皆於菩薩心海中現。是故名爲海印三摩地。譬如大海同一鹹味。菩薩一味法解脱智亦復如是。譬如大海不越潮限。菩薩觀時非時故不越成菩提時。坐於道場亦復如是。譬如大海不宿死屍。菩薩不與一切習氣煩惱及聲聞縁覺心倶亦復如是。譬如大海容納萬流不増不減。菩薩容受一切諸法無有増減亦復如是。譬如大海其廣無涯。菩薩慧用無邊亦復如是。譬如大海深難得底。菩薩智海一切聲聞縁覺難測亦復如是。譬如大海能作。無量世界依止。菩薩作諸有情依止亦復如是。善男子是爲菩薩善入海印三摩地已。不染一切有情心行

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ rgya (5) mtsho’i phyag rgya’i tiṅ ṅe ’dzin thob ciṅ sems can thams cad kyi sems daṅ spyod pa la mi chags pa yin źe na | rigs kyi bu ’di lta ste dper na ’dzam bu’i gliṅ na sems can rnams kyi gzugs snaṅ ba ji sñed par de dag thams cad daṅ ’dra ba’i phyag rgya rgya mtsho chen po la yod de | (6) de’i phyir mtsho chen po źes bya’o || de bźin du sems can thams cad kyi sems su snaṅ ba’am | gzugs su snaṅ ba’am | sgrar snaṅ ba ji sñed pa de dag thams cad rgya mtsho’i phyag rgya’i tiṅ ṅe ’dzin la gnas pa’i byaṅ chub sems dpa’ snaṅ ba gcig la snaṅ bar ’gyur te | de’i (7) phyir rgya mtsho’i phyag rgya’i tiṅ ṅe ’dzin ces bya’o || ’di lta ste dper na rgya mtsho chen po ni ro gcig pa yin no || de bźin du byaṅ chub sems dpa’ yaṅ chos la rnam par grol ba’i ror śes pas ro gcig pa yin no || ’di lta ste dper na rgya mtsho chen po ni dus las mi yol ba yin no || de (279a1) bźin du byaṅ chub sems dpa’ yaṅ dus daṅ dus ma yin pa la so sor rtog pas byaṅ chub kyi sñiṅ po’i dus las mi yol lo || ’di lta ste | dper na rgya mtsho chen po ni śi ba’i ro daṅ lhan cig mi gnas so || de bźin du byaṅ chub sems dpa’ yaṅ bag chags kyi ñon moṅs pa thams (2) cad daṅ | ñan thos daṅ | raṅ saṅs rgyas kyi sems thams cad daṅ lhan cig mi gnas so || ’di lta ste | dper na rgya mtsho chen po ni chu thams cad zad pas bri ba’am gaṅ ba med do || de bźin du byaṅ chub sems dpa’ yaṅ chos thams cad zad pas chos kyi dbyiṅs bri ba’am gaṅ (3) bar mi byed do || ’di lta ste | der na rgya mtsho chen po ni kha tshon tshad med do | de bźin du byaṅ chub sems dpa’ yaṅ śes rab kyis tshad med do || ’di lta ste | dper na rgya mtsho chen po ni zab ciṅ gtiṅ dpag dka’ ba yin no || de bźin du byaṅ chub sems dpa’ yaṅ zab ciṅ ñan (4) thos daṅ | raṅ saṅs rgyas thams cad kyis gtiṅ dpag dka’ ba yin no || ’di lta ste | dper na rgya mtsho chen po ni sems can tshad med pa’i gnas yin no || de bźin du byaṅ chub sems dpa’ yaṅ sems can yoṅs su min par bya ba tshad med pa’i gnas yin no || ’di ni rgya mtsho’i (5) phyag rgya’i tiṅ ṅe ’dzin la ’jug pa yin te | rigs kyi bu de ltar źugs pa’i byaṅ chub sems dpa’ ni sems can thams cad kyi sems daṅ spyod pa la mi chags pa yin no ||

35. Saṅgasamatikrama How then, son of good family, does the bodhisatva transcend all attachments (sarvasaṅgasamatikrama)? What is called ‘attachment’ means the manifestation of viewpoints (dṛṣṭiparyutthāna) on the dharmas. The bodhisatva transcends all attachments since he is free from any manifestation of viewpoints (dṛṣṭiparyutthāna). Just as the wind (vāyu) is not attached to the vault of the sky, so the bodhisatva who is endowed with the wind-like thought is not attached to any living being.

善男子。云何菩薩得知諸塵界無礙者。若菩薩以眼空故知色亦空。以色離故知眼亦離。耳鼻舌身亦如是。意空故知法亦空。以法離故知意亦離。菩薩如實知空性離性。於内外法無有障礙。知諸結本性淨故則不起使。於一切法無所有著。以不見諸法著處著法著者。是爲菩薩能得知諸塵界無礙

善男子云何菩薩。得無染著心如虚空風無有障礙。善男子若菩薩。於一切法遠離見纒心無所著。譬如大風於虚空中無所染著。如是菩薩於一切法心無所著亦復如是。是爲菩薩得無染著。心如虚空風無有障礙

大集大虚空藏菩薩所問經卷第三
丙午歳高麗國大藏都監奉　　勅雕造

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ chags pa thams cad las yaṅ dag par ’das pa yin (6) źe na | chags pa źes bya ba ni gaṅ chos rnams la lta ba kun nas ldaṅ ba’o || byaṅ chub sems dpa’ ni lta ba kun nas ldaṅ ba thams cad daṅ bral bas chags pa thams cad las yaṅ dag par ’das pa yin no || ’di lta ste | dper na rluṅ mar ni nam mkha’i dkyil na mi chags (7) so || de bźin du byaṅ chub sems dpa’ rluṅ mar lta bu’i sems daṅ ldan pa yaṅ sems can thams cad la mi chags so ||

36. Ālokalabdha Then, those good men know the way of good conduct (cāritra) and dignified manner (ācāra). Here, the dignified manner means mindfulness (smṛti) and the good conduct means non-distraction (avikṣepa). They obtain the light (āloka) being free from darkness (andhakāra). Here, what is called the darkness is the ignorance (ajñāna) of dharmas, and what is called the light is the unhindered knowledge (apratihatajñāna) of dharmas, thus those are called being free from darkness and obtaining the light.

善男子。云何菩薩威儀行成就。離諸闇冥得勝光明。

大集大虚空藏菩薩所問經卷第四
開府儀同三司特進試鴻臚卿肅國
公食邑三千戸賜紫贈司空謚大鑒
正號大廣智大興善寺三藏沙門
不空奉　　　　　　　　　詔譯

善男子云何菩薩善知軌儀。修行離暗獲得光明。不隨他縁得自然智。速到大乘一切智智。

yaṅ skyes bu dam pa de dag ni spyod pa daṅ | cho ga’i tshul śes pa yin te | de la cho ga ni dran pa’o || spyod pa ni rnam par mi g-yeṅ ba’o || de dag ni mun pa daṅ (279b1) bral źiṅ snaṅ pa thob pa yaṅ yin te de la mun pa źes bya ba ni gaṅ chos rnams la mi śes pa’o || snaṅ ba źes bya ba ni gaṅ chos rnams la ye śes thogs pa med pa ste | de’i phyir de dag mun pa daṅ bral źiṅ snaṅ ba thob pa źes bya’o ||

37. Sarvajñajñāna Those good men obtain the self-originated knowledge (svayaṃbhujñāna), not being dependent on the knowledge of others (jñānāparapraṇeya). . Why is that? This is because they are dependent on the self-originated knowledge (svayaṃbhujñāna), and do not seek the knowledge of other beings (parasatvajñāna). When the bodhisatva does not depend on others, obtains the self-originated knowledge (svayaṃbhujñāna), and teaches the knowledge of determining the dharma (dharmaviniścayajñānanirdeśa), then he immediately attains the knowledge of omniscience (sarvajñajñāna).

於諸法中得自然智。速得成就一切智行者。若菩薩發起所作修習正行。諸業盡是如來所許智者所讃。所謂身口意業。以行此業故。悦可諸佛及餘賢聖善知識等。所造諸業無能譏嫌。最勝無上無與等者無能毀損。所作諸業終不悔退。所作諸業不離愚癡。所作諸業皆能觀知。所作諸業終不動轉。所作諸業究竟吉祥。是菩薩知所作業非憍慢。所造慧所作業非愚癡所造。如是所作善業已。一切三昧諸陀羅尼門。悉現在前不從他聞。菩薩若見諸佛。若不見諸佛。終不退轉助菩提道諸善根。若遇適意善知識不適意善知識。不退菩提法。是菩薩過一切障礙地。離一切諸魔結使修三解脱。般若波羅蜜力故。疾得佛道自然道一切智道如來道。是爲菩薩威儀行成就。離諸闇冥得勝光明。於諸法中得自然智。速得成就一切智行。

善男子若菩薩。於彼所行軌儀一切諸行。不退不動獲得光明。名爲正法自智光明。亦名於法無障礙智。能離於暗獲得光明。不隨他縁得自然智。何以故。彼菩薩住自然智光明之時。於他有情及於此法。照了決定。不隨他縁。速疾能證薩婆若智。

skyes bu dam pa de dag ni ye śes gźan gyi driṅ la mi ’jog ciṅ raṅ gis (2) ye śes thob ba yin te | de ci’i phyir źe na | de dag raṅ byuṅ gi ye śes la mṅon par gnas śiṅ sems can gźan ye śes ’dod par byed pa ma yin no¹ || gaṅ gi tshe byaṅ chub sems dpa’ chos gtan la ’bebs pa’i ye śes bstan pa ’di la gźan gyi driṅ la mi ’jog ciṅ raṅ gis ye śes thob (3) par gyur pa de’i tshe myur du thams cad mkhyen pa’i ye śes thob par ’gyur ro ||

1. but in mss, ‘yin no’

Verses 87-118 Then on that occasion the Lord uttered these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata): 87 The wise one whose thought is detached from any viewpoint (dṛṣti), who accumulates merits (puṇya), who is without the appearance of distinguishing marks (nimittāvyutthāna), and who transforms everything into awakening, becomes imperishable.

爾時世尊欲重宣此義而説偈言已離邊無礙　慧功徳莊嚴
彼離諸著相　迴向無上道

爾時世尊説伽陀曰已脱諸見之智者　於生死中具福徳
住於瑜伽離諸相　迴向菩提無盡處

de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag gsuṅs so || gaṅ źig lta ba kun las sems dben źiṅ || mkhas pa bsod nams tshogs ni rab byed la ||
mtshan ma ldaṅ ba yoṅs su spaṅs (4) nas su || byaṅ chub phyir bsṅos de ni zad mi ’gyur ||

88 Having abandoned pride and conceit (mānātimāna), seeking for the accumulation of knowledge (jñānasaṃbhāra), the wise one, having the nature of infinite space (anantagaganasvabhāva), fulfils the knowledge of omniscience (sarvajñajñānaṃ paripūrayati).

捨我慢憍慢　慧者莊嚴智
無障礙解脱　具足一切智

應具一切智資糧　無邊智慧虚空性
無色無相亦無法　則能滿足一切智

ṅa rgyal las kyaṅ ṅa rgyal kun spaṅs nas || de ni ye śes tshogs rnams tshol bar byed ||
mtha’ yas blo ldan nam mkha’i ṅo bo ñid || kun mkhyen ye śes yoṅs su rdzogs par byed ||

89 Son of the Victorious One (jinaputra), the recollection of the Buddha (buddhānusmṛti) is without the nature of form or essential character (rūpalakṣaṇadharmatā). Where there is no moving of thought or mind (cittamanas), there is the recollection of the Buddha.

非色非種性　念佛非功徳
不憶念法身　是念佛所許

應念佛身勝生子　於彼心意不散動
不取色相及種姓　是故名爲念如來

rgyal ba’i sras de saṅs rgyas rjes dran pa || gzugs (5) daṅ mtshan gyi chos su ma yin te ||
gaṅ na sems daṅ yid ni mi rgyu ba || de ni ’thun par saṅs rgyas rjes su dran ||

90 The dharma which is free from desire (rāga), essentially transcendent, always peaceful and calm, the absence of distinguishing marks (animitta), and is free from any objective support (sarvālambana) is the recollection of the dharma (dharmānusmṛti).

離欲性寂靜　非相非明闇
無心無意行　如是名念法

法體遠離於諸欲　湛然寂靜常無相
若能遠離於所縁　是故名爲眞念法

chos ni ’dod chags bral źiṅ raṅ bźin dben || źi źiṅ rab źi rtag tu mtshan ma med ||
gaṅ źig dmigs pa thams cad bral gyur pa || de ’dir chos ni rjes su dran pa (6) yin ||

91 The holy Saṃgha which is unconditioned (anabhisaṃskṛta), empty (śūnyatā), without distinguishing marks (animitta), liberated from wishing (praṇidhāna) and in which there is no thinking nor any activity of recollection is the recollection of the Saṇgha (saṃghānusmṛti).

聖無爲無愛　無諸煩惱染
以解脱得稱　名念僧無礙

無爲無染常解脱　是故名爲念僧伽

’phags pa’i dge ’dun śin tu ’dus ma byas || stoṅ pa mtshan med smon lam rnam par grol ||
de la sems med dran daṅ ’jug pa med || de ni dge ’dun rjes su dran pa yin ||

92 The renunciation which abandons all parts of personality (sarvaskandha), gives away any object of vices (sarvakleśavastu), purified from thought-constructions and discriminations (kalpavikalpa) without arrogance is the recollection of renunciation (tyāgānusmṛti).

已捨一切受　無陰界入行
解脱諸動念　名究竟念捨

一切資縁諸事物　悉能捨施無所著
無思清淨無分別　是故名爲念於捨

phuṅ po yon su btaṅ ba thams cad gtoṅ || ñon moṅs dṅos po thams cad legs par (7) ’dor ||
sñems pa med ciṅ rtog daṅ rnam rtog dag || ’di ni gtoṅ ba legs par rjes su dran ||

93 The morality which is unsullied (anāsrava), unconditioned (asaṃskṛta), without any activity of body, speech or mind (kāyavākcitta), without any origination, and not dependent on the triple states of existence (tribhava) is the recollection of morality (śīlānusmṛti).

不依無漏戒　不行身口意
不生過三有　名念無漏戒

無爲尸羅無諸漏　離身語意不流轉
不生三有無所依　是爲正念無漏戒

tshul khrims zag pa med ciṅ ’dus ma byas || lus daṅ dag daṅ yid kyis ’jug pa med ||
’byuṅ ba med ciṅ srid gsum mi gnas pa || de ni tshul khrims rjes su dran pa yin ||

94 God is pure and free from impurity (mala) or vices (kleśa), dwells in the Tuṣita Heaven (tuṣitabhavanastha), and obtains the stage of consecration (abhiṣeka). Recollecting such pure beings, one thinks “I will also become like him, the Lord, soon.”

如天淨無垢　兜率灌頂天
憶念自業報　當作天中天

淨居諸天體無垢　及住兜率紹法王
應念如是清淨天　不久我常亦如彼

lha gaṅ (280a1) dag ciṅ dri med ñon moṅs med || dga’ ldan gnas pa dbaṅ bskur thob gyur pa ||
sems can dag pa de dag ’di dran źiṅ || bdag kyaṅ myur du de ’drar ’gyur sñam sems ||

95 Grasping the true dharma (saddharma) of the Tathāgata is not to grasp any object of vices (sarvekleśavastu) and to be liberated from both truth or untruth (dharmādharma), that is the grasping the true dharma of the Victorious One (Jina).

持世尊正法　捨離諸煩惱
解脱法非法　是持世尊法

若持諸佛之正法　不應執著煩惱事
於法非法皆解脱　如是能持諸佛法

de bźin gśegs kyi dam chos ’dzin pa ni || ñon moṅs dṅos po thams cad ’dzin mi (2) byed ||
chos daṅ chos min gñis las rnam par grol || de ’dra de na rgyal ba’i chos ’dzin yin ||

96 The Victorious One (jina) attains the essential character of awakening (bodhilakṣaṇa), and grasps the essential character of the dharma (dharmalakṣaṇa). That by which he knows the limit of reality (bhūtakoṭi) without impurities is the obtaining all qualities of the Buddha (buddhadharma).

如佛得道相　受持法亦然
善思惟眞際　無法可攝持

如佛所得菩提相　受持法者亦復然
若知本際無有塵　是則名持諸佛法

rgyal bas byaṅ chub mtshan ñid gaṅ brñes pa || chos kyi mtshan ñid de ni yoṅs ’dzin ciṅ ||
gaṅ gis rdul med mtha’ ’dir rab śes pa || de ni saṅs rgyas kun gyi chos ’dzin (3) yin ||

97 If you are pure yourself, living beings (satva) are also pure. The one who penetrates the wisdom that all dharmas are pure, his mind is basically pure (prakṛtiprabhāsvara), and he brings living beings to maturity in order for them to get rid of [the misunderstanding of an eternal] life principle (satva).

如我性淨故　諸法性亦淨
知衆生如相　而教化衆生

由我淨故有情淨　法淨智者隨行之
智諸有情心性淨　以如是行而成就

bdag ni rab tu dag pas sems can dag || chos kun dag par mkhas pa sus rtogs pa ||
de ni sems dag raṅ bźin ’od gsal te || sems can gtaṅ phyir rtag tu yoṅs smin byed ||

98 Not destroying (avināśayati) the sphere of living beings (satvadhātu), not seeing decreasing or increasing, teaching the abandonment of erroneous viewpoint, thus he purifies many beings (bahusatva).

不見衆生増　亦復不見減
説斷顛倒想　教化無量衆

不作斷滅有情界　亦不見彼有増減
爲説斷除顛倒見　化無量衆令清淨

sems can khams rnams ma ruṅ mi byed ciṅ || de ni bri źiṅ gaṅ bar mthoṅ (4) ba med ||
lta ba nor pa rab tu spaṅ bar ston || de ’dra de ni sems can maṅ po sbyoṅ ||

99 He who teaches the sphere of this world, also teaches the sphere of the Buddha (buddhaviṣaya); the sphere of the Buddha is just like open space (gagana), in this way he understands the sphere of this world.

説諸陰界入　不異於佛界
知如虚空性　則入於佛界

應説世間諸境界　不異如來之境界
佛之境界如虚空　世間之境亦如是

’jig rten yul kun rab tu gaṅ ston pa || des ni saṅs rgyas yul yaṅ rab tu ston ||
saṅs rgyas yul ni ñam mkha’ mtshuṅs pa ste || de bźin ’jig rten yul yaṅ rab tu śes ||

100 When you see all sounds and syllables as an echo (pratiśrutkā), hearing disappears. This kind of insight (prajñā) is to obtain the memory (dhāraṇī).

言語諸文字　猶如呼聲響
知非内非外　即得陀羅尼

一切語言及文字　悉皆猶如空谷響
中間無有所聞者　如是知已獲總持

sgra skad (5) dbyaṅs dag yi ge thams cad ni || brag ca ’dra bar de yis rab mthoṅ ciṅ ||
de la ñan pa’aṅ śin tu yod min par || de ltar rab tu śes pa gzuṅs thob bo ||

101 While remembering, reciting, and explaining various teachings of the dharma, if you do not have any conception of self, living beings or even the dharma, then that is being established in memory (dhāraṇī).

受持讀誦利　進求説諸法
無我無法想　安住陀羅尼

受持修習及讀誦　盡能宣説法理趣
無我無人無法相　如是安住陀羅尼

kun du ’dzin daṅ ’dzin ciṅ klog pa daṅ || chos rnams bstan pa’i rnam pa rab bśad kyis ||
bdag daṅ sems (6) can chos su rlom sems med || de ni gzuṅs la rab tu gnas pa yin ||

102 Keeping the words of the Victorious One (jina), satisfying all living beings by eloquent speech (subhāṣita), never being separated from concentration (samādhi) with pure recollection, that is the qualities of the certainty of the memory (dhāraṇīniyāmaguṇa).

持諸佛所説　善説悦衆心
不失諸禪定　是陀羅尼力

能持一切諸佛法　善説聞者皆歡喜
正念不離三摩地　由此決定於總持

rgyal ba kun gyis gsuṅs pa ’dzin byed ciṅ || legs par gsuṅs pas sems can tshim byed pa ||
dran dag tiṅ ṅe ’dzin daṅ bral mi ’gyur || gzuṅs la ṅes pa’i yon tan ’di dag go ||

103 Not accumulating the dharma, not moving or wavering in the dharma, just as the nāgas bring down the incessant rain, so you should pour down the rain of the dharma (dharmavarṣa).

不持不誦文　不積集諸法
常説法無礙　如龍降大雨

於法不動無散心　亦於諸法無疑惑
譬如龍王降大雨　彼人説法亦復然

chos ni (7) rnam par kun du bsags med pas || chos la mi ’phro ’phros pa med pa’aṅ min ||
dper na klu ni char rgyun ’bebs par ltar || de ltar de yaṅ chos kyi char pa ’bebs ||

104 Eloquence (pratibhāna) which is the sources of good qualities (guṇākara) is without hindrance or interruption and is explaining thousand koṭis of sūtras (sūtrasahasrakoṭi) without discrimination of living beings by their abilities (satvendriya).

無住無障礙　説無量契經
不生衆生想　慧者得是辯

無著無縛無障礙　能説千億倶胝典
於諸有情無法想　彼得辯才勝功徳

yon tan ’byuṅ gnas rnams kyi spobs pa ni || thogs med rgyun chags rgyun chad mi ’gyur bar ||
mdo (280b1) sde stoṅ phrag bye ba rab du ’chad || sems can dbaṅ por sems can ’du śes med ||

105 By the power of the Buddha (buddhānubhāva), for the thousands koṭis of aeons, the dharma has been taught uninterruptedly. Living beings have been satisfied according to their wishes because the qualities of the Buddha have been established by the principle of eloquence (pratibhāna).

以佛力説法　莊嚴自威儀
悦衆隨所樂　是辯佛所許

承佛威神説妙法　千倶胝劫常無礙
令諸有情心歡喜　安住辯才佛功徳

saṅs rgyas mthu yis bskal pa bye stoṅ du || rgyun mi ’chad par chos ni rab ston ciṅ ||
bsam pa ji bźin sems can tshim par byed || spobs pa’i tshul gyis saṅs rgyas yon tan gnas ||

106 “All these dharmas are just as empty space,” knowing the aspects of all dharmas like this, he does not hold any concept of living beings, life principle, or person, this is to transcend the Māra inherent in the parts of personality (skandhamāra).

知法實性者　知與虚空等
無我人壽命　如是持佛法

若知一切法理趣　體性皆若於虚空
無入無命無壽者　彼即名持佛正法

chos ’di (2) thams cad nam mkha’ ’dra ba źes || gaṅ gis chos rnams kun gyi tshul śes la ||
sems can srog daṅ gaṅ zag mi ’dzin pa || de ni rgyal ba rnams kyi dam chos ’dzin ||

107 Since all living beings are originally extinguished (prakṛtinirvṛta), they are never born. His patience shining like this is not carelessness (apramāda) about this teaching.

衆生同涅槃　究竟不生滅
得是不動忍　是爲不放逸

有情本性皆圓寂　究竟諸法悉無生
是忍境界無垢淨　得此名爲不放逸

sems can thams cad śin tu mya ṅan ’das || de dag de ltar kun du skye ba med ||
su yi bzod pa ’di ’dra’i ’od (3) gsal ba || de ni bstan pa ’di la bag yod yin ||

108 Seeing all parts of personality (skandha) as an illusion (māyā), knowing all spheres as the sphere of the dharma (dharmadhātu), considering the six sense organs (ṣaḍindriya) as an empty town (śūnyagrāma), this is to transcend the Māra inherent in the parts of personality (skandhamāra).

見諸陰如幻　諸界如法性
六入如空聚　得離於陰魔

見於諸蘊皆如幻　則見諸法眞實性
知於六處如空邑　是則能超於蘊魔

phuṅ po yaṅ dag sgyu ma lta bur mthoṅ || chos dbyiṅs ji ’dra de bźin khams rnams śes ||
dbaṅ po drug ni groṅ stoṅ ’dra mthoṅ ba || de ni phuṅ po’i bdud las yaṅ dag ’da’ ||

109 Being aware of that vices (kleśa) are just like a mass of clouds (abhrakūṭa), examining the dharma correctly, and not making any thought-construction or fiction (akalpāvikalpa), this is to transcend the Māra inherent in vices (kleśamāra).

知使如浮雲　究竟無和合
於法無妄想　則離煩惱魔

譬如空中起浮雲　一切諸惑亦如是
常於正理勤觀察　彼則能超煩惱魔

sprin brtsegs phuṅ po lta bur ñon moṅs rnams || bag (4) yod tshul bźin rab tu rtog byed ciṅ ||
chos la mi rtog rnam par mi rtog pa || de ni ñon moṅs bdud las yaṅ dag ’da’ ||

110 He who knows that there is no arising of birth, death, or transmigration, and there is no coming or going of the dharmas, he is not subject to the Māra of death (mṛtyumāra).

知衆生不生　無生則無死
諸法無去來　如是過死魔

若知無生常不生　則知寂滅亦無滅
法無過去未來世　決定不爲死魔侵

gaṅ źig skye ba rtag tu skye med śes || ’di la gaṅ yaṅ ’pho med ’gro ba med ||
chos rnams ’oṅ med soṅ ba med śes pa || de ni ’chi bdag bdud kyi dbaṅ mi ’gro ||

111 He who has no agitated or conceited thinking, who nurtures no idea of awakening (bodhisaṃjñā) even while abiding in awakening, and who practices compassion (karuṇā) even though he nurtures no idea of a self or living beings, he conquers the Māra and his forces (sabala).

無愛無動者　行道無道想
無我人行悲　則能降衆魔

於法無動亦無思　不住菩提無覺想
無我無人起悲濟　是降天魔之眷屬

(5) gaṅ źig g-yo daṅ rlom sems mi byed ciṅ || byaṅ chub gnas kyaṅ byaṅ chub ’du śes med ||
bdag daṅ sems can med kyaṅ sñiṅ rje ’jug || de ni dpuṅ daṅ bcas pa’i bdud ’dul lo ||

112 Seeing both consciousness and knowledge (vijñānajñāna) equally, not being established in the conditioned nor the unconditioned, and regarding the thoughts of migrating beings (jagaccitta) as an illusion (māyā), that is the heroic uncrushability (anavamṛdya).

知智識平等　不住爲無爲
知衆心如幻　心健無能壞

見於識智二平等　不住無爲及有爲
心如幻化知世間　是名勇健難摧伏

rnam śes ye śes gñis ni mñam par mthoṅ || ’dus byas mi gnas ’dus ma byas la (6) min ||
’gro ba’i sems ni sgyu ma ’drar mthoṅ ba || de ni sems dpa’i rdzi ba med pa yin ||

113 Not being attached to this side nor that side, sailing the vessel of the dharma (dharmanau), and liberating living beings without any idea of them, that is called the sameness of the bodhisatva.

此彼無障礙　成就勝法船
渡衆無衆想　是謂大船師

於此彼岸無所著　説法修習相應者
拔濟有情無人想　是名菩薩之導師

pha rol tshu rol gaṅ la’aṅ mi chags la || chos ldan gru ni yaṅ dag su sbyor ciṅ ||
sems can sgrol yaṅ sems can ’du śes med || mñam pa źes bya byaṅ chub sems dpa’ de ||

114 He who knows that the three realms are just like a wilderness (kāntāra) which is void and unchangeable, but who still liberates living beings according to regular order (anupūrva), he is a caravan leader (sārthavāha) who guides the way to ambrosia (amṛta).

知空無有我　淨生死渇愛
將導渡衆生　是謂大導師

觀察三有如曠野　亦如空性不變異
無路無人無拔濟　是爲説法大商主

srid pa gsum (7) po ’brog dgon ’dra ba daṅ || stoṅ par ’gyur ba med par rab śes śiṅ ||
lam gyi rim gyis rtag tu sems can sgrol || de ni ded dpon bdud rtsi lam ston pa ||

115 The learned who is skilled in the proper way and the improper way, who knows that the dharmas are empty from the very beginning, but who still leads [living beings] to liberation (nirvāṇa) by logical way, he is the bodhisatva called ‘a leader (nāyaka).’

善知進退相　隨法而依止
方便示涅槃　佛説善導師

善説有無眞實法　了法本來常清淨
悲與寂滅理相應　是名菩薩導師者

mdzaṅs pa de ni tshul daṅ tshul min mkhas || chos rnams gdod nas stoṅ bar rab tu śes ||
tshul daṅ rigs pas mya ṅan ’das la ’dzud || (281a1) byaṅ chub sems dpa’ de ni ’dren ces bya ||

116 He who knows that the train of thoughts (cittasaṃtāna) always changes into somethings else, the [present] thought is not connected to the [past or future] thoughts, and thus the train of thoughts is migrating, he is the bodhisatva called ‘a principle (pariṇāyaka).’

知心心相續　二心不共倶
是名知心性　佛讃能護衆

前後流轉心相續　如此二心不和合
了知流注心體性　是名菩薩之勇健

sems kyi rgyud ni gźan daṅ gźan du ’gyur || sems ni sems la nams kyaṅ mtshams mi sbyor ||
’gro ba’i sems rgyud de dag rab śes pa || byaṅ chub sems dpa’ yoṅs su ’dren ces bya ||

117 Just as the nature of open space (gaganasvabhāva) or the moon reflected in water (udakacandra), all dharmas are pure and impeccable. Not being contaminated by any vice (kleśa), pure beings (pariśuddhasatva) are irreproachable (anindita).

知諸法性淨　如空水中月
知者離煩惱　是謂淨衆生

知諸法性本清淨　猶如虚空如水月
不著一切諸煩惱　是淨薩埵常稱讃

nam mkha’i ṅo bo ñid daṅ chu zla ltar || chos (2) rnams thams cad dag ciṅ rnam dag ces ||
ñon moṅs kun daṅ ’dre bar mi byed pa || sems can dag pa de ni ma smad pa ||

118 He who, by a single dharma, knows that all dharmas are ungraspable, void, unreal, and impermanent just like an illusion or a mirage, he will soon reach the place of awakening.
(ekena dharmeṇa tu sarvadharmān anugacchate māyamarīcisādṛśān ||
agrāhyatucchān alikān aśāśvatān so bodhimāṇḍaṃ na cireṇa gaccati ||)

Quotation from Pras p.128,6-9; PrasTib 43a7.

Pras: āryagaganagañjasamādhisūtre ’pi ekena dharmeṇa tu sarvadharmān anugacchate māyamarīcisādṛśān | agrāhyatucchān alikān aśāśvatān so bodhimāṇḍaṃ na cireṇa gaccati || iti ||
PrasTib: ’phags pa nam mkha’ mdzod kyi tiṅ ṅe ’dzin gyi mdo las kyaṅ || chos gcig gis ni chos rnams thams cad sgyu ma daṅ || smig rgyu daṅ ’dra gzuṅ byar med ciṅ gsog daṅ ni || brdzun zhiṅ ther zug min par rjes su rtogs gyur pa || de ni ring por mi thogs byaṅ chub sñing por ’gro ||

知一餘亦然　入諸法如夢
虚空不可取　得道無染汚

若知一法同諸法　如幻陽炎無所取
虚妄空寂不常恒　彼人不久成眞覺

gaṅ źig chos gcig gis ni chos rnams kun || sgyu ma smig rgyu ’dra bar gzuṅ med daṅ ||
gsog daṅ brdzun daṅ rtag pa med par śes || de ni byaṅ chub sñiṅ por (3) myur du ’gro ||

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.

説此分別諸法門時。七十二那由他衆生。發阿耨多羅三藐三菩提心。三萬二千菩薩得無生法忍。時大寶莊嚴堂。六種震動大光普照。諸天於虚空中作百千種伎樂。雨種種天華。説如是言。此諸衆生爲如來印所印已入如來法中。聞此法門心得信解。受持通利能爲他説如法修行。白佛言。世尊。我等一切向此佛土。深心供養恭敬禮拜。以如來應供正遍知出世故。聞説此方便法門。及見此土菩薩。爾時虚空藏菩薩聞佛解説已。心淨歡喜。心淨歡喜已。以無價寶網供養於佛。寶網中放大光明。照十方諸佛國土。供養已白佛言。世尊。未曾有也。如來無礙智如是甚深難解。如來應供正遍知。如所聞法門。佛以無礙智如實解説。一切大衆皆得歡喜

大方等大集經卷第十五

説此決定法門時。七萬二千那庾多天人緊那羅摩睺羅伽等。皆發無上正等覺心。三萬二千菩薩得無生法忍。於此三千大千世界。六種震動大光普照。百千諸天雨種種花奏諸伎樂以鄔馱南而共讃歎。此諸有情。已爲如來法印印之。若有聞此法門。能生勝解受持演説。如法修行一切智者。於此佛刹皆應禮敬以自莊嚴。所以者何。由佛世尊出興於世。演此祕密決定法門。令我等聞。非餘有情所聞見故爾時大虚空藏菩薩。從佛世尊聞説是已即時獲得六無垢清淨三摩地門。以價直三千世界摩尼寶網。覆於佛上而爲供養。一心合掌作如是言。如來今者以無礙智。觀察一切有情根性前後善巧。宣説無障礙法甚深理趣。由此衆會皆大歡喜讃歎大乘。時十方世界所來集會諸菩薩等。復放光明皆言由於如來説如是法門。令我等聞深生慶幸靡不歡喜

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 ||

V. Miracle

Puṣpavarṣa Gaganagañjaparipṛcchā, volume 4 Then the bodhisatva, the great being named Āśupratibhāna joined this assembly, was seated with them, and said this to the bodhisatva Gaganagañja (atha khalu āśupratibhāno nāma bodhisatvo mahāsatvo tatraiva pariṣadi sannipatito ’bhūt sanniṣaṇṇo gaganagañjaṃ bodhisatvaṃ etad avocat): . “Son of good family, if your name is Gaganagañja, is this open space (gagana) your treasury (gañja)?” Gaganagañja said: “So it is, son of good family, the open space is my treasury (gagano mama gañjaḥ).” Āśupratibhāna said: “Son of good family, let us see the distinction of open space and treasury (gaganagañjaviśeṣa). Then the Lord said this to the bodhisatva, the great being Gaganagañja (atha khalu bhagavān gaganagañjaṃ bodhisatvam mahāsatvam idam avocat): “Son of good family, let us see the distinction of open space and treasury.” Then the bodhisatva Gaganagañja said this to the bodhisatva Āśupratibhāna: “Whatever you want, son of good family, I will pour it down from open space as a rain.” Then the bodhisatva Āśupratibhāna made a wish: “I have seen a lotus flower called ‘Sarvaprabhāvavairocana’ in the Padmavyūha universe of the Tathāgata Śrīratnotpala, that would be one krośa wide, consisting of hundred koṭis of young and tender petals, is pleasant to touch like soft cloth (kācilindika), has a fragrance (gandha) which filled the Buddha-fields (buddhakṣetra), and has many hundred thousand colors (varṇa). Thus when the bodhisatvas see the lotus flower, they are in rapture and unable to take their eyes off it. By seeing the lotus flower and by smelling its fragrance, the bodhisatvas attain concentration (samādhi). Please pour down the rain of such lotus flowers on us.” Immediately after the bodhisatva Āśupratibhāna made a wish thus, by the magical presence of the bodhisatva Gaganagañja (gaganagañjādhiṣṭhāna), the rain of such lotus flowers began to pour down from the vault of the sky (gaganatala). Then, by smelling the lotus flowers, the whole assembly entered into the concentration called Prītyāhāra. Having emerged from the concentration, the whole assembly bowed to the bodhisatva Āśupratibhāna, and said: “The magical presence of the good man (satpurṣādhiṣṭhāna) and the power of insight (prajñābala) are good, these are good. May all living beings attain magical presence such as this (sarvasatvā īdṛśasya adhiṣṭhānasya lābhino bhavantu)!”

大方等大集經卷第十六
北涼天竺三藏曇無讖譯
虚空藏菩薩品第八之三

爾時衆中有一菩薩。名曰速辯。¹ 即從座起偏袒右肩。右膝著地合掌向佛白佛言。佛告速辯菩薩。善男子。譬如大富長者多諸民衆。無量庫藏財寶充滿。能行布施心無慳悋。若行施時。貧窮往者隨意所須。開大寶藏悉能給與。彼諸衆生皆得適意。長者施已心喜無悔。善男子。虚空藏菩薩亦復如是。常行功徳成就方便力迴向故。戒身善清淨故。得成就神足力故。純至究竟善清淨故。所願増益成就故。知一切法如幻化故。得如來神足力故。於虚空中隨衆生所須。若法施若財施。盡能施與皆令歡喜。以是故善男子。是賢士以此方便智故名虚空藏。

復次善男子。過去無量阿僧祇劫。復過無量阿僧祇劫。不可思議不可稱不可量不可算數。爾時有佛出世。號普光明王如來･應供･正遍知･明行足･善逝･世間解･無上士･調御丈夫･天人師･佛･世尊。世界名曰大雲清淨。劫名虚空淨。是大雲清淨世界。豐足熾盛安隱快樂多諸天人。地平如掌無諸沙礫荊棘。寶繩界道。雜寶莊嚴7軟如天衣。閻浮檀金華遍布其地。衆寶間錯。世界衆生無上中下。人天同等如兜率天。彼世界無有村營城邑聚落。是諸天人各有寶樓臺觀。人宮在地天處虚空。以此爲異。是普光明王如來壽命十六中劫。純以菩薩爲僧有六十那由他。皆得神通遊戲。於菩薩行悉得自在。

爾時於三千大千世界處中有一四天下。名曰日明。如來於中成阿耨多羅三藐三菩提。於三千大千世界而作佛事。彼日明四天下中。有轉輪聖王名功徳莊嚴。於四天下而得自在七寶成就。是大聖王。於四天下中起七寶臺。東西八由旬南北四由旬。周匝有五百園觀。是功徳莊嚴聖王。有三十三萬六千宮人婇女。端正殊妙如天玉女。有四萬童子端正勇健。各與半那羅延力等。爾時功徳莊嚴王與童子婇女及諸眷屬倶。出詣大樂莊嚴園遊觀。作樂歌舞以自娯樂。爾時衆中有二大夫人。一名徳威。二名徳光。離本坐處詣一樹下。思惟諸行無常。當作是思惟時。各有一子化生抱上。端正殊妙成就第一微妙之色。相好嚴身觀者無厭。身放大光普照園觀。於上空中諸天唱言。此二童子。一名師子。二名師子進。從是以來常名師子師子進。爾時二子適生不久説諸妙偈。讃功徳莊嚴王言

昔造善惡不敗忘　供養諸佛亦不失
純至不捨菩提心　堅持所聞不忘智
調伏自守不失戒　忍辱軟和善防護
能報恩者造善業　能勤精進不失道
善能專心定諸根　心能分別思惟慧
以智能造不濁業　以此淨法證菩提
不爲煩惱所染著　善能分別諸義趣
是故能捨受胎形　化生清淨蓮華中
我等從上醫王佛　聞此普光明如來
智慧無等叵思議　故來至此爲法故
願共父王到佛所　禮拜供養大法王
諸佛世尊甚難値　亦如優曇波羅華
王聞是語甚適意　時會大衆皆歡喜
百千萬種導從王　倶共發進向佛所
到已瓔珞及雜華　塗香伎樂諸供具
供養圍遶七匝已　合掌敬禮在前立
爾時師子師子進　頂禮兩足天人尊
以口嗚足而讃歎　言辭妙巧順法義
世尊是舍依止護　爲世盲冥開大明
體衆心行到彼岸　隨所信樂能悦可
今此大王恃王位　貪著色聲香味法
是故不來至佛所　失供養佛不聞法
快哉世尊生大悲　願説無上菩提法
令此大王發道心　堅固不退於佛智
佛踊八十多羅樹　處在虚空告王言
人王汝今至心聽　聞已如法而奉行
五欲無常喩如夢　命喩草木如霜露
王及國邑如幻化　是故智者不足貪
習行欲者無厭足　習欲渇愛更増心
習猶未足而命終　唯得聖智者乃足
汝當善順觀己身　諸陰如幻不堅固
四大其猶如毒蛇　六情無實如空聚
妻子珍寶及王位　臨命終時無隨者
唯戒及施不放逸　今世後世爲伴侶
觀我神足力無畏　以諸相好莊嚴身
辭應弟子徒衆等　是故王宜發道心
大王即時聞法已　妻子眷屬皆歡喜
七十六千億衆倶　皆發無上菩提心
皆言我已發道心　誓度一切諸衆生
我等渉行爲衆生　成正覺已度脱之

爾時功徳莊嚴王從佛聞説如斯等偈。及見神變已。復増益堅固菩提之心。頂禮佛足而白佛言。唯願世尊。及菩薩弟子大衆。受我八萬四千歳請願。以衣服飮食臥具醫藥。給侍所須

爾時世尊及諸大衆。爲憐愍王故即便受請。於是功徳莊嚴王。知佛受其請已。歡喜踊躍頂禮佛足。遶已便去。時王子師子師子進。及二萬王子捨世王位。於佛法中剃除鬚髮出家修道。勤行精進樂求善法。師子及師子進出家未久。得五神通堅固不退。彼佛知此二人得神通已。加其威神。常爲衆生演説妙法。彼二比丘。即於彼三千大千世界。從國至國。從四天下至四天下。施作佛事而爲説法。彼二比丘。以如是因縁。化度無量阿僧祇衆生。令堅固不退於無上大乘。爾時功徳莊嚴王於八萬四千歳中。以諸樂具供養世尊及大衆已。與一切群臣前後侍從。爲聽法故往至佛所。而作是念。我諸子等剃除鬚髮出家修道。常受供養自不行施。亦未見得過人之法。寧可還家捨財布施修諸功徳。如我所種善根耶。爾時普光明王如來即知功徳莊嚴王心。告師子進菩薩言。善男子。現汝自在功徳神力。大菩薩變現使此大衆普得見聞。迴彼邪心使得正見。爲降伏諸魔外道故。爾時師子進菩薩即時入定已。現如是等相。使三千大千世界六變振動。於上虚空中雨種種妙物。所謂諸華香。末香塗香。繒蓋幢幡。作種種天樂。美饍飮食。瓔珞衣服。種種珍寶。皆從空中繽紛而下。雨如此寶。滿足三千大千世界。衆生得未曾有皆大喜悦。爾時從地神諸天上至阿迦膩吒天皆歡喜踊躍。唱如是言。此大菩薩。可名虚空藏。所以9然者。以從虚空中能雨無量珍寶充足一切。爾時世尊即印可其言名虚空藏。於是功徳莊嚴王見師子進。作如是無量神變。心淨踊悦得未曾有。捨憍慢心合掌向佛作如是言。希有世尊。菩薩功徳智慧乃能如是。自然而雨無量珍寶。充足一切終無窮盡。世尊。在家者施所益無幾。夫出家者。以神通力施無崖際。在家者施不稱彼意。雖施猶悋以爲苦惱。出家者施能12適彼意。亦不悋惜不生苦惱。爾時功徳莊嚴王即捨王位與子吉意。以眞信心剃除鬚髮。於佛法中出家修道。出家已。爲増長善法故常勤精進。出家未久修得四禪四無量心及五神通。時吉意王以法治化國無怨者。精進不廢供養世尊。佛復告速辯菩薩。善男子。爾時功徳莊嚴王者豈異人乎。莫造斯觀。即拘留孫如來是。爾時師子菩薩者則我身是。爾時師子進菩薩者。即虚空藏菩薩是。善男子。虚空藏菩薩當乎爾時。初於空中雨無量珍寶。以是因縁常名虚空藏。善男子。爾時王子吉意者。今彌勒菩薩是。爾時二萬王子於彼佛法中出家者。今與虚空藏菩薩來此衆中聽法者是。於彼佛法中先出家者。彼王内外眷屬及王子所化衆生。今現在十方行菩薩道。是故速辯菩薩。應常淨戒衆増長本願。以淨戒衆増長本願故。隨欲所作皆能成辦。

爾時衆中有諸菩薩。渇仰欲見虚空藏神變之力。虚空藏相貌云何爾時世尊知衆心所念。即告虚空藏菩薩言。善男子。現汝神變虚空藏相。爾時虚空藏菩薩即入稱一切衆生意三昧。入已以此三昧力故。於此三千大千世界。妙寶莊嚴堂上虚空中。雨種種妙物。隨衆生所欲盡給足之。所謂須華雨華。須鬘須香。須末香須塗香。須繒蓋幢幡。須種種音樂。須嚴身之具瓔珞衣服。須餚饍飮食。須車乘翼從。須金銀琉璃頗梨車渠馬瑙眞珠珊瑚。雨如是等種種珍寶隨意與之。有須法欲法樂法之者。於虚空中隨所樂聞。出衆法音悦可耳根。所謂契經。音合偈經。受記經。偈經。結可經。因縁經。雙句經。本生經。勝處經。方等經。未曾有經。大教勅法。須如是等經者。盡出應之。須譬喩者。須那羅等變音者。須巧言語音者。須種種雜音者。須甚深音者。須方便淺音者。須如是等音者。盡出應之。須聲聞乘度者。出四諦法音應之。須縁覺乘度1者。出甚深十二因縁法音應之。須大乘度者。出六波羅蜜不退轉法音應之。又於空中出諸妙偈曰

説諸法性　如虚空等　今説其門
衆咸諦聽　如空無高　亦無有下
以無高下　亦無體性　如空無生
亦無有滅　以無生滅　性不敗壞
如空無増　亦無有減　以無増減
同諸法相　如空無明　亦無有闇
以無明闇　心性亦爾　如日照空
亦無有喜　不照不憂　智者學爾
如雨鉾箭　不傷於空　行者修空
亦不可傷　如空水潤　無有喜悦
智者稱利　亦無喜悦　如空毀譽
無有分別　智者毀譽　亦復如是
如動大地　空終不動　智者無依
不動法性　如乾大炭　不燒虚空
知煩惱者　不爲所燒　如空常住
無有敗壞　諸法亦爾　常住法界
喩如虚空　受一切色　法界亦爾
受一切法　如空非色　相不可見
心性如是　同空無相　虚空假名
無有形貌　心意識然　亦假名説
如空無邊　終不可取　大人智然
與虚空等　如鳥行空　無有足跡
行菩提然　行不可見　身滅過去
如虚空等　現在諸陰　同虚空相
四大亦然　同如虚空　如三災後
無諸異相　一切衆生　不能滿空
凡夫如是　五欲無滿　若有聖智
知一切法　彼足無求　離婬貪著
如空廣大　無有邊崖　佛法亦爾
無有邊際　知諸法性　是佛法者
彼不依物　亦不捨物　知物非物
住於實際　於物非物　無有二相
以聲明空　空性非聲　無有音聲
是名爲空　佛雖説空　終已無説
空性叵説　是故名空　如幻化夢
野馬影響　諸佛説法　皆悉如是
爲導衆生　説如是喩　眞淨之義
更無譬喩　諸法無相　以相如説
相及無相　法性倶無　空相爲相
空亦無相　體此相者　是爲菩薩
無滯無礙　無戲無動　無始無終
是爲菩薩　不離衆生　非衆生數
如衆生性　是爲菩薩　喩如幻師
殺衆幻人　實無死者　所度亦爾
幻與衆生　泥洹佛法　知同一性
無性無相　此大士得　無漏空藏
充足一切　不可窮盡　昔殖衆徳
故獲斯藏　不有貯聚　乃能如是
能知諸法　因縁生者　其藏無盡
不可思議　救世大仙　説四無盡
空及道心　衆生佛行　若財是寶
則可貯聚　非寶無寶　是以無盡
究竟空法　已盡無盡　無盡不盡
是謂無盡　知此門者　近於菩提
住此門故　速成菩提

以虚空藏菩薩神力故。於上空中雨如是等妙法及財。令三千大千世界一切衆生。得無量不可思議快樂所願具足。有患苦衆生蒙藥除愈。孤窮衆生得無量珍寶。繋閉衆生得開悟解脱。諸根不具者悉得具足。應被刑戮者。空中雨諸化人而代受之。親愛久別悉得歡會。被憂煎衆生悉得無憂。墮三塗衆生。蒙光觸身除一切苦身心快樂。爾時此三千大千世界中衆生各各飮食遊戲。五欲具足共相娯樂。或有行施作諸功徳。一切衆生成就如是等樂。各作是言。乃有此大士能施世樂。此虚空藏菩薩出世故。能施世間甘露。乃能常勤爲與一切衆生樂無疲惓也。虚空藏菩薩現如是等神變。悦可一切衆生性。示現菩薩神力。以財施法施攝衆生故。令無量阿僧祇衆生發阿耨多羅三藐三菩提心。令無量菩薩得無生法忍。復令無量阿僧祇不可説不可説諸菩薩發勤精進故。得成就諸三昧門陀羅尼門。得遊戲神通門。

1. The section of the dialogue with the bodhisatva Āśupratibhāna (速辯菩薩) in the Dharmakṣema’s translation (T.397, 108a13-110c20) covers the sections of the dialogues with the bodhisatva Āśupratibhāna (迅辯菩薩), the bodhisatva Ratnavyūha (寶莊嚴菩薩), the bodhisatva Kālarājan (時王菩薩), the bodhisatva Vaidyarāja (醫王菩薩), the bodhisatva Apāyajah (摧惡趣菩薩), the bodhisatva Samantāloka (普遍光明菩薩), five hundred widows, five hundred men, and the bodhisatva Dharmarāja (法王菩薩) in the Tibetan version (281b4-285a7; 287a6-289a3) and the Amoghavajra’s translation (T.404, 627c15-629b03; 630a10-630c22), and the order is different

爾時會中有菩薩摩訶薩名曰迅辯。白大虚空藏菩薩言。正士汝名虚空庫藏。而汝豈以虚空爲庫藏那。虚空藏菩薩言。善男子我亦是虚空亦是庫藏。迅辯菩薩言。善男子我願見汝虚空庫藏差別之相。虚空藏菩薩言。善男子如汝之心所思惟物。我令空中爲汝雨之。迅辯菩薩言我昔。曾見亦優波羅吉祥如來蓮花莊嚴世界。彼有蓮花名曰一切光明遍照。其量廣於一倶盧舍。有多千葉香潔柔軟。猶若迦止栗那綿。身觸之時受極快樂。其香芬馥遍於無量百千世界。彼中菩薩聞香見花即皆得定。唯願仁者於此衆會而雨是花。時迅辯菩薩。一心淨意。未久之間於是大虚空藏菩薩以大威神加持力故。即於空中雨如是花。時此會衆見是花已。各各獲得愛樂花三摩地。從定出已異口同聲。讃大虚空藏菩薩言。善哉善哉。正士由汝加持智力故。令一切有情悉皆獲得如是之力

|| ’phags pa nam mkha’ mdzod kyis źus (4) pa | bam po bźi pa | de nas byaṅ chub sems dpa’ sems dpa’ chen po myur bar spobs pa źes bya ba ’khor de ñid du ’dus par gyur te | ’dug pa des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu gaṅ khyod kyi miṅ nam mkha’ mdzod ces bya ba (5) de | ci nam mkha’ khyod kyi mdzod dam | smras pa | rigs kyi bu de bźin te | nam mkha’ ni kho bo’i mdzod do || myur bar spobs pas smras pa | rigs kyi bu nam mkha’ mdzod kyi bye brag bdag cag gis kyaṅ blta’o || de nas bcom ldan das kyis byaṅ chub sems dpa’ nam mkha’ mdzod (6) la bka’ stsal pa | rigs kyi bu khyod kyis nam mkha’ mdzod kyi khyad par ston cig || de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis byaṅ chub sems dpa’ myur bar spobs pa la ’di skad ces smras so || rigs kyi bu khyod kyi yid la gaṅ ’dod pa de kho bos nam mkha’ las (7) char dbab bo || de nas byaṅ chub sems dpa’ myur bar spobs pa ’di sñam du sems te | de bźin gśegs pa rin po che ud pa la’i dpal gyi ’jig rten gyi khams pad ma bkod pa źes bya ba na | ’od thams cad rnam par snaṅ ba źes bya ba’i pad ma rgya ni rgyaṅ grags kyi tshad | ’dab ma bye ba stoṅ phrag (282a1) maṅ po ’jam źiṅ gźon pa | gos ka tsa li na di ka ltar reg na bde ba | dris ni saṅs rgyas kyi źiṅ khyab pa | kha dog maṅ po brgya stoṅ daṅ ldan pa | mthoṅ na yid du ’oṅ źiṅ chog mi śes pa | pad ma de mthoṅ ba daṅ dri bsnams pas byaṅ chub sems dpa’ de dag tiṅ ṅe ’dzin thob par (2) ’gyur ba de bdag gis mthoṅ ste | ’khor ’dir de ’dra ba’i pad ma’i char phob śig sñam pa daṅ | byaṅ chub sems dpa’ myur bar spobs pas bsams ma thag tu de | de nas byaṅ chub sems dpa’ nam maka’ mdzod kyi byin gyi rlabs kyis nam mkha’i ṅos las de ’dra ba’i pad ma’i char mṅon par (3) phab ste | de nas ’khor de dag thams cad pad ma de dag gi dri mthoṅ źiṅ tshor bas dga’ ba’i zas źes bya ba’i tiṅ ṅe ’dzin la sñoms par źugs so || ’khor de thams cad tig ṅe ’dzin las laṅs te | byaṅ chub sems dpa’ nam mkha’ mdzod la phyag ’tshal nas ’di skad ces ’dzer to || (4) skyes bu dam pa’i byin gyi rlabs daṅ ye śes kyi stobs legs so legs so || sems can thams cad kyaṅ ’di ’dra ’bi byin gyi rlabs thob par gyur cig |

Ratnavarṣa Then the bodhisatva Ratnavyūha joined this assembly (atha khalu ratnavyūho nāma bodhisatvo sannipatito ’bhūt), was seated with them, and said this to the bodhisatva Gaganagañja: “Please, son of good family, pour down a rain of gold dust.” Immediately after the bodhisatva Ratnavyūha said thus, the rain of gold dust poured down from the sky. Then the bodhisatva Ratnavyūha said to the bodhisatva Gaganagañja: “Son of good family, please pour down rain of all kinds of jewels from the sky.” Immediately after his words, the great rain of immeasurable, incalculable amount of jewels, equal to Mount Sumeru in size, with various kinds of names and colors, poured down from ten directions. To wit, gold (suvarṇa), silver (rajata), crystal (sphaṭika), lapis lazuli (vaiḍūrya), emerald (aśmagarbha), ruby (lohitamuktikā), white coral (musāragalva), Śrīgarbha gem, stainless jewel, red coral gem, moonstone (candraprabhā), sunstone (sūryakānta), illuminating gem, brightening gem, Jambū-light gem, fire-light gem, conch shell (śaṅkha), crystal (śilā), red coral (pravāla), sapphire (indranīla), Guṇākara gem, calm light gem, water-light gem, water-like gem, transparent gem, earthy light gem, indestructible gem, blinding gem, śakra-holding gem, victor’s gem, the great victor’s gem, blazing light gem, the victor’s essence of glory gem, adamantine gem, worldly light gem, Jyotīrasa gem, shining gem, Ardhacandra gem, Jambū-water-light gem, Jambūdvīpa-light gem, thousand lights gem, shooting star gem, burning light gem, … and nameless gems; the rain of these jewels poured down, and it was not easy to enumerate all the names of precious jewels even for an aeon.

爾時衆中復有菩薩名寶莊嚴。白大虚空藏菩薩言。大士唯願爲我及諸有情。於虚空中雨細粖金。所言未訖即有無量粖金。從虚空中如雨而下。寶莊嚴菩薩復言。願於空中雨一切寶。所言未訖即於空中。有無量無數種種名種種色種種摩尼之寶如雨而下。所謂金銀頗胝迦。吠琉璃碼瑙赤珠牟娑羅藏寶。吉祥藏寶髻娑羅無垢光寶。月光寶日光寶照曜寶珠勝光寶。贍部光寶火光寶。硨磲璧玉珊瑚帝青寶。徳藏寶寂靜光寶澄清濁水寶。不壞光明寶建立眼寶。旋轉寶釋迦楞伽寶。勝寶大勝寶。威徳熾盛寶吉祥藏王寶。金剛蘂寶世光寶。光味寶持光半月寶。贍部檀寶贍部洲光寶。千光寶矩火光寶。勝莊嚴寶息熱寶。無熱惱寶除病寶。淨眼寶淨耳鼻舌身意寶。照曜支寶照曜寶。青光寶黄光寶。頗威迦寶白頗胝迦寶網寶。以要言之餘如是類。無量之寶悉皆雨之。如是無邊衆寶名字。若於一劫不可説盡

de nas byaṅ chub sems dpa’ rin chen bkod pa źes bya ba ’dus par gyur te | ’dug pa des byaṅ chub sems dpa’ nam mkha’ mdzod la (5) ’di skad ces smras so | rigs kyi bu khyod kyis nam mkha’ las gser phye’i char phob śig || byaṅ chub sems dpa’ rin chen bkod pas tshig de skad ces smras ma thag tu | de’i mod la nam mkha’ las gser phye’i char mṅon par phab bo || de nas yaṅ byaṅ chub sems dpa’ rin chen bkod pas (6) byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu khyod kyis nam mkha’ las rin po che thams cad kyi char phob sig | tshig de skad ces smras ma thag tu de’i mod la phyogs bcu nas ri rab kyi tshad tsam gyi rin po che graṅs med dpag tu med pa miṅ tha dad pa kha dog tha dad pa (7) yod pa de dag gi char chen po mṅon par phab pa ’di lta ste | gser daṅ | dṅul daṅ | śe la daṅ | bai dū rya daṅ | rdo’i sñiṅ po daṅ | mu tig dmar po daṅ | spug daṅ | dpal gyi sñiṅ po’i ze ba can daṅ | dri med daṅ | rin chen byi ru daṅ | zla ba’i ’od daṅ | me śel daṅ | snaṅ byed daṅ | ’od mchog daṅ | ’dzam gliṅ ’od daṅ | me (282b1) ’od daṅ | duṅ daṅ | man śel daṅ | byi ru daṅ | an da rñil daṅ | yon tan ’byuṅ gnas daṅ | rab tu źi ba’i ’od daṅ | chu ’od daṅ | chu mdog daṅ | chu daṅ bar byed daṅ | sa’i ’od daṅ | mi phyed pa’i gnas daṅ | mig mi bzod pa daṅ | brgya byin thogs pa daṅ | rgyal ba daṅ | cher rgyal ba daṅ | gzi brjid ’bar (2) ba daṅ | dpal gyi sñiṅ po’i rgyal po daṅ | rdo rje’i ze ba can daṅ | ’jig rten snaṅ ba daṅ | skar ma dga’ daṅ | ’od ’dzin daṅ | zla gam daṅ | ’dzam bu’i chu ’od daṅ | ’dzam bu’i gliṅ gi ’od daṅ | ’od stoṅ ldan daṅ | skar mda’i sgo daṅ | me’i ’od daṅ | rgyal bas brgyan pa daṅ | tshab źi byed daṅ | gduṅ ba (3) med daṅ | nad sel daṅ | mig sbyoṅ daṅ | rna ba daṅ | sna daṅ | lce daṅ | lus daṅ | yid sbyoṅ daṅ | yan lag rnam par snaṅ ba daṅ | rnam par snaṅ ba’i ’od daṅ | ’od sṅon po daṅ | ’od ser po daṅ | dkar po daṅ | śel gyi kha dog daṅ | rin po che’i dra ba daṅ | rin po che thams cad yaṅ dag par bsdus pa (4) daṅ | miṅ de lta bu daṅ | miṅ de ma yin pa’i rin po che’i char rab tu phab ste | nor bu rin po che de dag gi miṅ ni bskal par yaṅ zad par sla ba ma yin no ||

Āhāracīvaravarṣa Then the bodhisatva named Kālarāja addressed himself to the bodhisatva Gaganagañja: “In this Saha universe (sahālokadhātu), son of good family, there are living beings suffering from poverty (daridra), lacking food or drink (anannapāna), and wearing ragged clothes; there are hungry ghosts (preta) tormented by hunger and thirst (kṣutpipāsā), covering themselves with their hairs, and subsisting on such as spittle, mucus, blood, and pus (kheṭasiṃhāṇarudhirapūya). In order to protect these living beings, please pour down the rain of food, drink, and clothing!” Immediately after that, by the magical presence of the bodhisatva Gaganagañja, the rain of all kinds of delicious hard foods, soft foods (khādanīyabhojanīya), and soups poured down; the rain of all kinds of tasty beverages poured down to the depth of a chariot’s axle (akṣamātrābhir dhārābhiḥ); the rain of many hundred thousand colors of clothes, which are pleasant to touch like the thin and soft cloth (kācilindika), poured down. Then, in this world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu), all the wretched and poor (sarvakṛpaṇadaridra), and all hungry ghosts (sarvapreta) were satisfied.

爾時復有時王菩薩。白大虚空藏菩薩言。大士此娑訶世界。有無量受苦有情。貧匱飢餓無諸飮食。著破弊衣復有裸形。及諸餓鬼露體饑渇被髮覆身。常思所棄涕唾膿血。爲如是類願生憐愍。雨以衣食而充濟之。時虚空藏菩薩。以加持力即於虚空。雨種種飮食異類衣服。百千色相無量無邊不可算數。上妙細軟過於迦止栗那綿。身觸之時受極快樂。於此三千大千世界。一切貧匱孤露有情及諸餓鬼。蒙此飮食勝妙衣服悉皆充足

de nas byaṅ chub sems dpa’ dus kyi rgyal po źes bya ba des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || (5) rigs kyi bu mi mjed kyi ’jig rten gyi khams ’di na sems can sdug bsṅal źiṅ dbul ba | zas daṅ skom med pa | gcer bu gos med pa | gos ral po gyon pa daṅ | yi dgas rnams bkres śiṅ skom pas yoṅs su zin pa | gcer bu raṅ gi skras yog pa | mchil ma daṅ (6) ṅar sna bas daṅ | khrag daṅ | rnag za ’dod pa de lta bu’i sems can de dag bskyab pa’i phyir zas daṅ | skom daṅ | gos kyi char khyod kyis phob śig | de nas de ma thag tu byaṅ chub sems dpa’ nams mkha’ mdzod kyi byin gyi rlabs kyis bza’ ba daṅ | bca’ ba daṅ | myaṅ ba daṅ | bldag (7) ba sna tshogs kyi char rab tu phab ste | ro brgya daṅ ldan pa’i khu ba daṅ | btuṅ ba thams cad kyi char gyi rgyun śiṅ rta’i srog śiṅ tsam gyi char mṅon par bab bo || gos kha dog du ma daṅ | kha dog tha dad pa daṅ | kha dog brgya stoṅ du ma daṅ | phra źiṅ ’jam pa ka tsa la na di ka ltar reg na bde ba’i (283a1) char rab tu phab ste | de nas stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na bkren pa daṅ | dbul po thams cad daṅ | yi dags thams cad kun tshim par byas so ||

Amṛtavarṣa Then the bodhisatva Vaidyarāja addressed himself to the bodhisatva Gaganagañja: “Son of good family, there are patients (vyādhita) suffering from many diseases without nurse. For the sake of them, please pour down the rain of great medicine by which all the sick get free from sickness!” Immediately after that, the rain of ambrosia (amṛtavarṣa) poured down from the open space (āntarīkṣa), and all the sick were free from all diseases.

爾時會中復有菩薩名曰醫王。白大虚空藏菩薩言。大士今此世界。無量有情嬰諸疾病。復無眷屬所能瞻視。以病纒綿受大苦惱。願爲此等諸有情類。雨上藥草令彼患者悉皆除愈。所言未訖。即時虚空雨於無量甘露妙藥。由此藥故一切病者服皆除差。

de nas byaṅ chub sems dpa’ sman pa’i rgyal po źes bya ba des byaṅ chub sems dpa’ nam mkha’ (2) mdzod la ’di skad ces smras so || rigs kyi bu sems can na ba g-yog med pa nad du mas reg pa yod pa de dag gi don du sman chen po’i char gaṅ gis na ba de dag thams cad nad las yoṅs su thar bar ’gyur ba phob śig | de nas de ma thag tu bar snaṅ las bdud rtsi’i sman gyi (3) char mṅon par rab tu phab ste | des nad thams cad las yoṅs su thar bar gyur to ||

Pāramitāvarṣa Then the bodhisatva Apāyajaha addressed himself to the bodhisatva Gaganagañja: “Son of good family, please pacify three evil existences (tryapāya).” Immediately after that, a bright light shone from the open space (āntarīkṣa), and the inhabitants of hell (naraka), animals (tairyagyonika), and the inhabitants of Yāma’s world (yamalaukika), all those who were touched by the light were filled with happiness (sukha), and so all beings in the three evil existences were pacified. Then, the rain of gifts, such as flowers (puṣpa), garlands (mālā), incenses (gandha), unguents (upalepana), aromatic powers (cūrṇa), religious robes (cīvara), parasols (chattra), banners (dhvaja), pennons (patākā), five kinds of musical instruments (vādita), songs, male servants (dāsa), female servants (dāsī), wives (bhāryā), boys (dāraka), girls (kanyā), female attendants (dāra), horses (aśva), elephants (hasti), chariots (ratha), foot-soldiers (patti), vehicles (vāha), houses (gṛha), villages (sagrāma), cities (nagara), towns (nigama), provinces (janapada), kingdoms (rāṣṭra), capitals (rājadhāni), gardens (udyāna), pavilions (kūṭāgāra), palaces (prāsāda), portals (toraṇa), windows (gavākṣa), half-moon shaped decorations on building (ardhacandra), thrones (mañca), palanquin (śivika), and chariots drawn by four cattle, sixteen cattle, and a thousand of good horses (aśvājāneya), poured down from the open space. Thus the bodhisatva Gaganagañja sustained by the magical presence said to the whole congregation of bodhisatvas: “Sons of good family, having received all these riches, give them all away, and fulfill the perfection of generosity (dānapāramitā)!” Then the bodhisatva named Śīlālaṃkāra said this to the bodhisatva Gaganagañja: “Son of good family, if the rain of the perfection of generosity (dānapāramitā) poured down by your magical power, why do you not pour down the rain of the perfection of morality (śīlapāramitā)?” Immediately after his words, the buddhas and bodhisatvas in ten directions praised the adornments of the virtues of morality (śīlaguṇālaṃkāra), and the voice of praising the virtues of morality, as many expressions as there are, resonated in the open space (āntarīkṣa). In the same way, the voices of [praising] the virtues of tolerance, vigour, meditation, and insight (kṣāntivīryadhyānaprajñā) [resonated in the open space.] As long as the buddhas and bodhisatvas in ten directions taught a hundred thousand ways into the dharma (dharmamukha) by means of syllables, explanations, and agreed terms (akṣaraniruktisaṃketa), all those voices of the dharma, which never increase or decrease and do not enter into any difference, resonated in the open space endlessly. By the sound of the dharma, all living beings in this world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu) obtained this understanding, and thus immeasurable and incalculable living beings became matured in the three vehicles (triyāna).

復有菩薩名摧惡趣。白大虚空藏菩薩言。善男子願以大悲。息三惡趣受諸劇苦一切有情。所言未訖。即於空中出大光明。照捺落迦傍生鬼趣。彼諸有情皆息衆苦得受安樂。又於虚空雨衆花鬘塗香末香。幢幡傘蓋燈濁音樂。奴婢妻妾童子婇女。象馬車乘宅舍。城郭村邑聚落國土。宮殿樓閣花園窓牖床榻。珍寶輩輿四牛十六牛。乃至千牛所駕之車。悉於虚空如雨而下。皆由大虚空藏菩薩加持力故。復告衆言。善男子汝等皆取如是等物隨用捨施。當令滿足檀波羅蜜。復有菩薩名戒莊嚴。白大虚空藏菩薩言。善男子汝已雨於檀波羅蜜。何不復雨戒波羅蜜。所言未訖。即時十方諸佛及諸菩薩。皆共讃歎戒波羅蜜莊嚴功徳。如是讃歎戒功徳聲從空中出。如是讃歎忍辱精進禪定智慧莊嚴功徳。所出之聲亦復如是。又聞諸佛菩薩百千詞句。稱讃諸法無増無減。由此法音警覺三千大千世界。令無量無數有情。修學三乘而得成就

de nas byaṅ chub sems dpa’ ṅan soṅ spoṅ źes bya ba des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu khyod kyis ṅan soṅ gsum źi bar gyis śig | de nas (4) de ma thag tu bar snaṅ las ’od rab tu btaṅ ste | sems can dmyal ba pa daṅ | dud ’gro’i skye gnas pa daṅ | gśin rje’i ’jig rten pa’i sems can rnams ’od des reg pa de dag thams cad bde ba daṅ rab tu ldan par gyur te | ṅan soṅ gsum po thams cad rab tu źi (5) bar gyur te | ’di ltar sbyin pa yoṅs su gtoṅ ba la rab tu sbyor ba’i bar du me tog daṅ | phreṅ ba daṅ | spos daṅ | byug pa daṅ | phye ma daṅ | chos gos daṅ | gdugs daṅ | rgyal mtshan daṅ | ba dan la sogs pa daṅ | rol mo sna lṅa daṅ ldan pa daṅ | glu’i dbyaṅs daṅ | bran pho (6) daṅ | bran mo daṅ | chuṅ ma daṅ | khye’u daṅ | bu mo daṅ | slas daṅ | rta daṅ | bal glaṅ daṅ | śiṅ rta daṅ | dpuṅ bu chuṅ daṅ | bźon pa daṅ | khyim daṅ | groṅ daṅ | groṅ khyer daṅ | groṅ rdal daṅ | ljoṅs daṅ | yul ’khor daṅ | rgyal po’i pho braṅ ’khor daṅ | skyed mos tshal daṅ | yaṅ (7) tog daṅ | khaṅ pa brtsegs pa daṅ | khaṅ bzaṅs daṅ | rta babs daṅ | skar khuṅ daṅ | zla ba kham pa lta bu daṅ | khri daṅ | khyogs daṅ | glaṅ bźi pa daṅ | glaṅ bcu drug pa nas rta caṅ śes stoṅ gis draṅs pa daṅ ldan pa’i śiṅ rta’i bar gyi char bar snaṅ las mṅon par rab tu bab bo || de nas (283b1) byaṅ chub sems dpa’ nam mkha’ mdzod kyis de lta bur byin gyis brlabs nas byaṅ chub sems dpa’i tshogs maṅ po la smras pa | rigs kyi bu dag ’di dag loṅ la byin cig | yoṅs su gtaṅ bar bgyis te | sbyin pa’i pha rol tu phyin pa yoṅs su rdzogs par gyis śig | de nas byaṅ chub sems dpa’ (2) tshul khrims kyi rgyan ces bya ba des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu khyod kyis sbyin pa’i pha rol tu phyin pa’i char ni phab na | da yaṅ tshul khrims kyi pha rol tu phyin pa’i char phob śig | des tshig de skad ces smras ma thag tu phyogs bcu na saṅs (3) rgyas daṅ | byaṅ chub sems dpa’ rnams tshul khrims kyi yon tan gyi rgyan gyi bsṅags pa ji sñed brjod pa de sñed kyi tshul khrims kyi yon tan bsṅags pa’i sgra bar snaṅ las byuṅ ṅo || de bźin du bzod pa daṅ | brtson ’grus daṅ | bsam gtan daṅ | śes rab kyi yon tan gyi sgra yaṅ (4) ci tsam phyogs bcu na saṅs rgyas daṅ | byaṅ chub sems dpa’ rnams yi ge daṅ ṅes pa’i tshig daṅ brda dag gis chos kyi sgo brgya stoṅ ston pa’i chos kyi sgra de dag thams cad ma chad ma lhag khyad ma źugs par bar snaṅ las ma lus par yoṅs su rdzogs par byuṅ ṅo || chos kyi sgra des stoṅ (5) gsum gyi stoṅ chen po’i ’jig rten gyi khams thams cad go bar byas so || de nas tshad med graṅs med pa’i sems can theg pa gsum la yoṅs su smin par byas par gyur to ||

Dharmavarṣa no dharnavarṣa section Then the bodhisatva named Samantāloka thought like this: Does this magical arrangement (vyūha) of the bodhisatva Gaganagañja exist only in this world, or in other world-spheres as well? The bodhisatva Gaganagañja, knowing telepathically the thought of the bodhisatva Samatāloka, said to him (atha gaganagañjo bodhisatvo bodhisatvasya samatālokasya cetasā cetaḥparivitarkam ājñāya bodhisatvaṃ samatālokam etad avocat): “Son of good family, if you gain the divine sight (divyacakṣur) which is completely clear and pure, son of good family, you can look at whatever can be seen in the world-spheres of ten directions (daśadiglokadhātu).” Then when the bodhisatva Samantāloka examined the world-spheres of ten directions by the divine sight, in immeasurable and incalculable Buddha-fields of the ten directions, just as the rain of all kinds of jewels poured down and all voices of the dharma resounded in this Sahā universe, just so in those Buddha-fields he saw that such phenomena occurred without increasing or decreasing, and without entering into any difference. Then the bodhisatva Samantāloka, having been astonished (āścaryaprāpta), uttered a joyous utterance (udānam udānayati): “The accomplishment of the magical presence (adhiṣṭhāna) of the bodhisatva Gaganagañja’s vow (praṇidhāna) is inconceivable (acintya). O Good man (satpuruṣa), please pure down a rain like this on all the buddha-fields (buddhakṣetra) immediately.” Then, by the power of the Buddha (buddhānubhāva) and the magical presence of the bodhisatva Gaganagañja, the whole assembly saw the rain of jewels (ratnavarṣa) and the rain of the dharma (dharmavarṣa) pouring down on those buddha-fields. By this miracle (prātihārya), the rain of jewels (ratnavarṣa) and the rain of the dharma (dharmavarṣa), performed by the bodhisatva Gaganagañja, immeasurable beings (gaṇanāsamatikrāntasatva) produced the thought of awakening (samyaksaṃbodhau cittāny utpāditāni).

復有菩薩名普遍光明。白大虚空藏菩薩言。汝虚空庫藏。爲唯於此世界中現饒益有情。爲復亦能於餘世界現汝斯事爾時大虚空藏菩薩。告普遍光明菩薩言。善男子汝獲無垢妙淨天眼。當觀十方諸佛世界。爲見何物説是語已。時普遍光明即以天眼。觀見十方無量阿僧祇世界。所雨寶物飮食衣服。一如此界無所減少。又聞空中所説一切微妙法音亦不増減爾時普遍光明菩薩。見是事已深生奇特嘆未曾有。以鄔駄南稱讃大虚空藏菩薩。不可思議難可測量。而能頓於一切世界。現如是等種種寶物。唯願以佛威神之力及於仁者加持之力。令此衆會及餘世界一切有情。普皆得見如是衆寶。普皆得聞虚空法音。爾時大虚空藏菩薩。即如其言更雨如是種種諸寶。皆令此會及他方國土一切有情。悉皆得見各各皆發無上正等菩提之心

de nas byaṅ chub sems dpa’ kun du snaṅ ba źes bya ba de ’di sñam du sems so || byaṅ chub sems dpa’ nam (6) mkha’ mdzod kyis bkod pa ’jig rten ’di ’ba’ źig na’am | ’jig rten gyi khams gźan dag na ’aṅ yod sñam pa daṅ | de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis byaṅ chub sems dpa’ kun du snaṅ ba’i sems kyi kun du rtog pa sems kyis śes so || śes nas kyaṅ (7) byaṅ chub sems dpa’ kun du snaṅ ba la ’di skad ces smras so || rigs kyi bu khyod śin tu dri ma med ciṅ śin tu rnam par dag pa’i lha’i mig rñed na | rigs kyi bu khyod kyis phyogs bcu’i ’jig rten gyi khams rnams su ci mthoṅ ltos śig | de nas byaṅ chub sems dpa’ kun du snaṅ bas lha’i mig gis phyogs (284a1) bcu’i ’jig rten gyi khams rnams su bltas na | des phyogs bcu’i saṅs rgyas kyi źiṅ graṅs med dpag tu med pa dag na ji ltar ’jig rten gyi khams ’dir rin po che thams cad kyi char rab phab pa daṅ | chos kyi sgra thams cad grags pa daṅ | de bźin du saṅs rgyas kyi (2) źiṅ de dag na yaṅ ma char ma lhag khyad ma źugs par ’di lta bu’i bya ba rnams rab tu ’byuṅ ba mthoṅ ṅo || de nas byaṅ chub sems dpa’ kun du snaṅ ba ṅo mtshar du gyur nas byaṅ chub sems dpa’ nam mkha’ mdzod kyi smon lam gyi byin gyi rlabs grub pa de ni bsam gyis mi khyab ste | (3) ga lar yaṅ cig car saṅs rgyas kyi źiṅ thams cad du skyes bu dam pas ’di ’dra ba’i char mṅon par rab tu phab po źes ched du brjod pa ’di ched du brjod do || de nas saṅs rgyas kyi mthu daṅ | byaṅ cub sems dpa’ nam mkha’ mdzod kyi byin gyi rlabs kyis thams cad daṅ ldan pa’i (4) ’khor des gaṅ du rin po che’i char daṅ | chos kyi char rab tu ’bab pa’i saṅs rgyas kyi źiṅ de dag mthoṅ ṅo || yaṅ byaṅ chub sems dpa’ nam mkha’ mdzod kyis rin po che’i char daṅ | chos kyi char gyi cho ’phrul ’di bstan pas bgraṅ ba las ’das pa’i sems can rnams byaṅ chub tu (5) sems skyes so ||

Nirmitapuruṣa Then five hundred widows, having departed from the city of Rājagṛha and proceeded to the place where the bodhisatva Gaganagañja stayed, said this to him: “If you fulfill the wishes of all living beings, O Good man (satpuruṣa), please return our husbands.” Immediately after that, by the magical presence of the bodhisatva Gaganagañja, five hundred men resembling their deceased husbands in colors, distinguishing marks, and appearances (varṇanimittasaṃsthāna), having descended from the open space (gaganād avatīrya), settled down in front of the bodhisatva Gaganagañja. Then the bodhisatva Gaganagañja said this to the women: “Sisters (bhaginī), bring your respective husbands just as they were (yathābhūta).” Then the women, having brought their respective husbands, being filled with rejoicing and happiness of mind, returned to their respective homes. After that, by those magically created beings (nirmitāḥ puruṣāḥ), during seven days (saptāha), the women were brought to maturity, in the way that they attained the stage of not falling back (avaivartika) from the supreme and perfect awakening (anuttarasamyaksaṃbodhi). Then the five hundred widows, having come to the bodhisatva Gaganagañja, uttered these verses:

爾時王舍大城有五百女人。共詣大虚空藏菩薩所。到已白言。我聞正士能滿一切有情所願。然今我等夫主並死不知所趣唯願大士示我令見爾時大虚空藏菩薩。以威神力故。即爲五百女人。各各現其本夫形状住菩薩前。時虚空藏告諸女言。姊妹當觀此是汝等本夫。以不彼諸女等各見本夫。悲喜交集。時彼丈夫各自隨逐是諸女等還歸本家。七日之中爲女説法令得成就咸發無上菩提之心。住不退轉。時五百女相共來詣大虚空藏菩薩之所。一心同聲以伽陀讃曰

de nas rgyal po’i khab nas bud med yugs sa mo lṅa brgya byuṅ nas byaṅ chub sems dpa’ nam mkha’ mdzod ga la ba der doṅ ste lhags nas | byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || skyes bu dam pa khyod sems can thams (6) cad gyi ’dod pa rdzogs par mdzad na bdag cag la ’aṅ khyo stsol cig || de nas de ma thag tu byaṅ chub sems dpa’ nam mkha’ mdzod kyi byin gyi rlabs kyis | bud med de dag gi sṅon gyi khyo’i kha dog daṅ mtshan ma daṅ dbyibs ci ’dra ba de lta bu’i skyes bu lṅa brgya nam mkha’ las babs (7) nas | byaṅ chub sems dpa’ nam mkha’ mdzod kyi mdun na ’khod do || de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis bud med de dag la ’di skad ces smras so || sriṅ mo dag bdag bdag gi khyo ji lta ba bźin du khrid cig || de nas bud med de dag gis ji lta bur (284b1) raṅ raṅ gi khyo gaṅ yin pa khrid nas dga’ mgu raṅs śiṅ rab tu dga’ ste yid bde bskyes nas raṅ raṅ gi khyim du doṅ ṅo || de nas sprul ba’i skyes bu de dag gis źag bdun du bud med de dag ji ltar bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub las phyir mi ldog pa de lta de ltar (2) smin par byas so || de nas yaṅ bud med lṅa brgya po de dag byaṅ chub sems dpa’ nam mkha’ mdzod kyi thad du lhags nas tshigs su bcad pa ’di skad ces smras so ||

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