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Gaganagañjaparipṛcchā

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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Gaganagañjaparipṛcchā
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionI. The Occasion
Click to Expand/Collapse OptionII. Introduction
Click to Expand/Collapse OptionIII. 37 Questions
Click to Expand/Collapse OptionIV. 37 Answers
Click to Expand/Collapse OptionV. Miracle
Click to Expand/Collapse OptionVI. Dialogues
Click to Expand/Collapse OptionVII. Transmission
Click to Expand/Collapse OptionColophon
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VI. Dialogues 
 
 
 
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爾時生疑菩薩作是念。1 此不可思議未曾有也。虚空藏菩薩但於娑婆世界。示現種種神足也。亦於他方世界現種種神足也。爾時虚空藏菩薩知生疑菩薩心所念。即放身光。以此光明力故普照十方無量無邊諸佛世界。爾時生疑菩薩及餘菩薩。皆見虚空藏以神變力。於十方無量無邊不可思議諸佛世界。應化衆生亦如此娑婆世界等無有異。一切聲聞辟支佛所不能爲。生疑菩薩見如是神變已。疑網即除。合掌禮虚空藏菩薩而作是言。希有大士。 乃能安此無盡之藏在虚空中。普雨充足無量世界而猶不盡。大士有安此藏在於空中其已久如。虚空藏言。善男子。自我發阿耨多羅三藐三菩提心已來。常有此藏在於空中。生疑菩薩又問。大士。發阿耨多羅三藐三菩提心已來幾時。虚空藏答言。世尊當知。汝可問之。生疑菩薩即白佛言。世尊。虚空藏菩薩發阿耨多羅三藐三菩提心已來爲經幾時。唯願説之除我等疑。佛告生疑菩薩言。善男子。此事久遠甚深難知。若當説之令諸天人皆生疑惑不信佛語。以不信故得無量罪。生疑菩薩復白佛言。世尊。唯願説之。若有久殖善根者必當信受。佛告生疑菩薩。善男子。汝已慇懃欲聞。豈得不説。諦聽諦聽善思念之。吾當爲汝分別解説。爲堅固善根久＊殖徳本者生喜悦故。善男子。喩如一恒河沙數等諸恒河沙。以此諸恒河沙一沙爲一佛土。末爾所佛土盡爲微塵聚著一處。有一長壽之人於此塵聚中。百劫乃取一塵盡此塵數。欲知虚空藏菩薩發心已來劫數。復過於此。非算數所知。善男子。當以此比知虚空藏發心久近。善男子。乃往過去過恒河沙數等諸恒河沙。以此諸恒河沙一沙爲一佛土。末爾所佛土盡爲微塵。復過是數百千萬劫。爾時有佛。號曰淨一切願威徳勝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。彼4世界名曰現無量諸佛刹土。劫名衆寶莊嚴。彼＊世界。何故名曰現無量諸佛刹土。善男子。以彼刹土眞淨故。能 現十方諸佛刹土。喩如無翳淨月現於清水。善男子。以是因縁故。十方無量阿僧祇諸佛刹土。及彼諸佛并師子座。衆生所作皆現彼國。是故彼世界名爲現無量刹土。彼世界與百億三千大千世界等。廣博嚴淨豐樂安隱天人熾盛。地平如掌無有丘陵塠阜穢惡不淨。多諸珍寶。間錯而成端嚴可樂。懸諸繒綵幢幡華蓋莊嚴。燒栴檀沈水衆妙雜香。以雜色劫波育張施其上衆寶妙華以布其地。 在在處處。生寶華樹果樹衣樹瓔珞樹伎樂樹寶器樹香樹燈樹藥樹等。普以莊嚴。以界八道平正分明。眞珠瓔珞寶網莊嚴。觀者無厭彼世界中不假日月光明。以諸燈樹及摩尼樹。而以照明無有晝夜。唯以寶華開合知有時節。彼世中衆生。無盲瞎僂躄痤短跛蹇形體。不具顏貌醜惡汚面睞眼。無有如是等醜惡衆生。一切衆生皆成就三十二相。莊嚴其身。彼世界中乃無三塗八難諸惡名字。亦不聞外道異學音聲。彼世界衆生皆必定 於阿耨多羅三藐三菩提。亦無聲聞辟支佛名。彼佛純説諸菩薩乘。彼世界中無女人及胎産者。一切衆生結加趺坐自然化生。無老病名盡彼壽命。命終之後。生餘清淨佛土。或還生本土。善男子。彼土成就如是無量無邊不可思議功徳。我若一劫若減一劫。説彼功徳終不能盡。善男子。爾時現無量諸佛刹土中有一轉輪聖王。名曰衆天灌頂。典領三千大千世界。於諸佛所久＊殖徳本。利根慧猛威徳成就。灌頂聖王有三萬六千子。皆於蓮華中化生。皆於過去諸佛所久＊殖善根爾時淨一切願威徳勝王如來。與諸天世人大衆恭敬圍繞。遊於衆天灌頂聖王住處。諸菩薩衆無量無數。非算師及算師弟子所能算知。彼佛壽命百千劫。劫數長短如此賢劫。彼世界衆生。經爾所劫謂如一劫。爾時衆天灌頂聖王請淨一切願威徳勝王如來及菩薩僧。四十中劫劫數長短。如此中劫供養適意。餚饍飮食。衣服臥具。房舍臺觀。園林浴池。 如是等種種所須之物。而以供養。爾時衆天灌頂聖王爲供養佛故。莊嚴一小千世界以爲妙堂。純以琉璃寶莊嚴其地。周匝垣墻衆寶合成。以赤栴檀及憂陀羅婆羅栴檀爲柱。以車寶爲櫨欂。間錯此堂。以如是等莊嚴合成甚可愛樂。世尊中食後從三昧起。在此堂中爲諸大衆講説妙法。復莊嚴一堂與一四天下等。欲令如來及菩薩僧於其中食。日日所用食直珍寶如大山。善男子。爾時衆天灌頂轉輪聖王於四十中劫常專一念。未曾放逸不作餘事。常以一切樂具。供養如來及菩薩僧。於爾所時所作功徳。亦不發願有所志求。過四十中劫。於最後日。以無價三衣供奉如來諸菩薩僧。各施一衣。當乎爾日世尊。中後爲諸大衆廣説妙法。於時衆天灌頂聖王侍從圍遶。爲聽法故往詣佛所 爾時世尊知彼聖王功徳淳淑堪任有用。於時世尊及衆天灌頂轉輪聖王等。七日七夜都無食想。處師子座身不傾動説大乘經。名攝菩薩淨行不退轉輪方便。世尊説如是法。爲欲令盡受持不忘失故。灌頂聖王於七日七夜心不分散。從佛聞法歡喜踊躍。其心悦豫從座而起。頂禮佛足右繞七匝。繞七匝已右膝著地。合掌向佛深心淳至。發阿耨多羅三藐三菩提心已。即説偈言

我發無上心　請召諸群生
無救者作救　冥世開大明
非爲一法行　非爲供一佛
非爲一衆生　願度無餘故
生老病死苦　衆惱所逼者
一切莫憂懼　我誓要當度
欲瞋癡慢覆　失道造諸惡
正斷邪惡業　導至無畏城
墮三塗衆生　難處受衆苦
強志莫憂懼　我生施無畏
無明癡所翳　不識解脱門
我爲然法炬　得明至涅槃
爲四流所漂　沈溺不得邊
爲造勝法船　令度諸有流
處生死飢饉　食先甘業盡
我爲作導師　當令至安樂

佛告生疑菩薩言。善男子。爾時灌頂聖王説此偈已。彼佛世界即六5變振動光明遍照。於時聖王發道心已。即得菩薩三昧名曰不退 菩提心。以得此三昧力故。常得見諸佛無礙。乃至夢中一切煩惱不爲作患。自是已後其心不與嫉妬共倶。不與破戒倶。不與瞋恚倶。 不與懈怠倶。不與散亂倶。其心不與愚癡等倶。彼灌頂聖王。盡其形壽常給侍世尊左右。爲聞法故。又常教化三萬六千子令發阿耨 多羅三藐三菩提心。亦復教化餘無量無邊衆生令發阿耨多羅三藐三菩提心。善男子。爾時衆天灌頂轉輪聖王者。豈異人乎。莫造 斯觀。即今虚空藏菩薩是也。爾時彼諸王子及諸大衆。教令發阿耨多羅三藐三菩提心者。我今即見在此會中大力精進大智慧 諸菩薩摩訶薩聽法者是也善男子。虚空藏 菩薩發心已來。經如是無量阿僧祇劫行菩薩道。此虚空藏菩薩從發心已來。未曾失菩 提心未曾胎産。常値諸佛聽法供養衆僧。於諸佛所受持正法。攝法爲首未曾失念。能善分別成就遍行。初發心已得甚深難解菩薩 初地能行諸施。成就大悲得無戲論。無有厭惓發勤精進。學一切諸論知一切世法。成就慚愧得堅固念力。此菩薩住於初地。於無量 阿僧祇不可稱不可量不可思議不可説不可説諸劫。能淨淳至具足行檀波羅蜜。於諸衆生常行大慈。勤修攝法一切波羅蜜及諸助道法。成就欲進不放逸等。皆隨順檀波羅蜜。是菩薩住於初地。常勤給侍供養諸佛。勤求方便教化衆生。淨佛國土住於初地。得入一切地智慧光明而不過初地。然後乃成就無量功徳智慧資糧。得如來力持不退神通已。離諸地障礙。而從初地入菩薩第二地。住無量阿僧祇劫淨於二地。修尸羅波羅蜜乃至十地。爲一一衆生所經劫數亦復如是。於一一地中過無量阿僧祇劫成就菩薩行。 爲諸衆生現作佛事。而不捨菩薩所行。善男子。少有菩薩能行如是甚深不思議殊勝不散亂淳至勤修進行。如此虚空藏菩薩所行成就者。

爾時生疑菩薩問虚空藏菩薩言。希有善男子。乃能如是發弘誓願。於此大乘久住生死無疲惓耶。虚空藏答言。善男子。此大地運載諸山河石壁樹木叢林一切藥草百穀苗稼及諸衆生有疲惓不。答言。不也大士。虚空藏言。善男子。諸菩薩心亦如大地。＊淳至 成就故行菩薩行無有疲惓亦復如是。虚空藏復言。善男子。如此大地住於水上。此水持地無有疲惓。諸菩薩心亦如大水。以大悲力故教化衆生無有疲惓亦復如是。虚空藏復言。善男子。如此大水住於風上。此風持水無有疲惓。諸菩薩心亦如大風。以大方便力故淨佛世界無有疲惓亦復如是。虚空藏復言。善男子。喩如大風住於空上無所依止。此空持風無所障礙無有疲惓。諸菩薩心亦如風空。以般若波羅蜜力故集一切佛法無有懈廢 疲惓亦復如是。所以者何。菩薩知一切法相。所以成就無生質。無作者無受者。因縁合成故而有所作。所作諸法亦無有實。本際空故本際離故實無成就。自性空故無生無滅。知一切諸法性相如。是故不見有法可生疲厭及疲厭者。所以者何。菩薩知一切法無二故。知生死性與涅槃性等。知涅槃性與一切法性等。知一切法性與無性等故。亦不恃不著。知一切諸法過去際未來際無自性。以定力故。誓願力故。不起於定而能現一切所作

爾時生疑菩薩問虚空藏菩薩言。唯願大士説諸菩薩三昧行業。何謂三昧。何謂行三昧業者。虚空藏菩薩答生疑菩薩言。善男子。有八萬四千種諸三昧門。此諸三昧門能總攝一切諸餘三昧。何等是八萬四千三昧門。善男子。菩薩有三昧名曰不忘菩提心。能成就不散亂行。有三昧名曰降伏。能淨淳至。有三昧名曰不顯行。能究竟成就不退所作。有三昧名曰不依。能増進成就畢竟。有三昧名曰無垢。能成就白心。有三昧名曰照耀。能開示善法。有三昧名曰眞淨。能迴一切魔行。有三昧名曰踊出。終不爲外道諸論之所降伏。有三昧名曰捨離。能調伏一切諸煩惱結。有三昧名迴伏。能令一切入眞實道。有三昧名曰轉進。能離聲聞辟支佛地。有三昧名曰樂遊。能不厭生死。有三昧名曰趣向。能從一地至一地故。有三昧名曰怡6懌。能成就悦可大衆故。有三昧名無礙光。能於一切衆生成就等心。有三昧名曰知所作。能順一切所作不逆故。有三昧名曰師子相。能成就大衆無所畏。有三昧名曰心勇。能降伏四魔。有三昧名曰蓮華莊嚴。能成就不染世法。有三昧名曰光莊嚴。能普照諸佛世界。有三昧名曰清涼。能斷離7憎愛故。有三昧名曰幢相。能成就一切佛法光明故。有三昧名曰炬王。能成就大智慧光明。有三昧名曰日光。能成就斷除無明闇冥。有三昧名曰集徳。能成就辭辯無盡。有三昧名曰那羅延。能成就金剛身。有三昧名曰堅固。能成就不掉動 心。有三昧名曰彌樓幢。能成就不見頂相。有三昧名曰堅自在。能成就度本願。有三昧名曰金剛士。能成就不退諸通。有三昧名曰金剛場。能成就昇於道場。有三昧名曰喩如金剛。善能鑑徹一切諸法。有三昧名曰行王。能觀一切衆生心行。有三昧名曰慧王。能成就勝智。知諸根滿足未滿足者。有三昧名曰隨類。能成就隨衆生性而爲説法。有三昧名曰修一切諸身。能成就法身。有三昧名曰不眴。 能得成就無礙見見諸如來。有三昧名曰無諍。能得分別一切因縁。有三昧名曰無垢輪。能得成就轉妙法輪。有三昧名曰電光。能得覺諸法因縁。有三昧名曰善分別。能知諸界盡同一界。有三昧名曰莊嚴王。能得成就相好。有三昧名曰隨解王。能以一音報於一切。有三昧名曰不分別法界。能知一切三昧同一三昧。有三昧名曰堅固。能得不退於諸法性。有三昧名曰不可壞。能知諸法同於法性。有三昧名曰無終。能知本際非際。有三昧名 曰無作。能成就如如無有變易有三昧名曰無動。能知諸法平等如虚空。有三昧名曰淨住。能得成就諸波羅蜜。有三昧名曰善攝。能成就四攝法。有三昧名曰等行。能得成就四梵行。有三昧名曰無礙觀。能得成就諸助道法。有三昧名曰海印。能得總持諸佛所説。有三昧名曰空。能斷一切諸見。有三昧名曰無相。能斷一切諸覺。有三昧名曰無願。能得淨成就一切諸願。有三昧名曰決了。能得成就無生法忍。有三昧名曰不脱。能得成就不失 所聞法。有三昧名曰無翳。能以善説悦可衆生。有三昧名曰得豐。能得成就寶手。有三昧名曰法雲。能雨一切法門。有三昧名曰寶莊嚴。能得成就不斷三寶勝種。有三昧名曰無比。能成就智所作業。有三昧名曰虚空門。能得離一切障礙。有三昧名曰智印。能得遍知一切諸法。有三昧名曰見現在諸佛。能得成就諸如來功徳。有三昧名曰選擇寂靜如意。能得成就離於本際。有三昧名曰分別一 相法門。能得成就於未來世説一相法門。有三昧名曰了知一切法平等性。能得成就解了一切經書。有三昧名曰集諸功徳。能得潤益一切衆生。有三昧名曰遊戲神通。能得成就不思議解脱。有三昧名曰自覺。能入如來祕密之藏。有三昧名曰首楞嚴。能於菩薩地中乃至示大涅槃。有三昧名曰遍至。能得成就在在現生。有三昧名曰灌頂王。能得成就菩薩所行無餘。有三昧名曰無勝。能得成就如來十力。有三昧名曰無盡。能得成就四無 所畏。有三昧名曰無13等。能得成就佛不共法。有三昧名曰願王。能得成就諸所聞法。自利利14彼功不唐捐。有三昧名曰善入無垢印。能現前覺了一切佛法。有三昧名曰善知覺。能得成就薩婆若智無有遺餘。有三昧名曰盡無邊。能得成就一切佛事受行無餘。善男子。此謂八萬四千三昧門。以此等爲首。菩薩坐道場時。便得八萬四千諸三昧門。一一三昧。以無量阿僧祇百千萬億三昧以爲眷屬。善男子。是諸三昧能知八萬四千種衆生諸 所行法。以能顯現八萬四千法聚。善男子。是爲略説諸菩薩行。及諸佛法藏少分。而諸菩薩行無量無邊。諸佛法藏不可思議爾時虚空藏菩薩説是法時。有萬六千菩薩得柔順忍無量三昧而現在前。復有八萬四千衆生發阿耨多羅三藐三菩提心。爾時世尊讃虚空藏菩薩言。善哉善哉。善男子。快説是諸三昧法門。善説如來勝智。如汝自身證行此法不從他得。

爾時生疑菩薩合掌白虚空藏言。希有大士。乃能成就如是不可思議功徳。不從他聞。而能入於如來勝智行處。我亦願樂欲令一切衆生得此不可思議法如來行處。爾時大徳舍利弗問生疑菩薩言。善男子。誰爲汝作此生疑名也。生疑菩薩答舍利弗言。菩提心爲我作此生疑名。所以然者。若不發菩提心。於佛法中終不生疑。其有發阿耨多羅三藐三菩提心者。其人於一切佛法則生疑惑。爲欲現知明了一切佛法故。譬如灌頂刹利王最大太子成就王相。應作國 主次父之後應紹王位。是故其子毎常諮問治國之法。我當云何監領國事。大徳舍利弗。菩薩摩訶薩亦復如是。畢竟發阿耨多羅三藐三菩提心者。次如來後亦應紹繼無上法王尊位。亦常思惟諮問一切智相應之法。我等應當云何持無上法王法也。是故亦於一切佛法毎常生疑。大徳舍利弗。當知以此因縁由菩提心故立此生疑名也。生疑菩薩復語舍利弗言。大徳。我從昔來不憶値諸佛菩薩及善知識。未曾不問諸佛妙法。是故我眞 名生疑也

大方等大集經卷第十六 
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Śāriputra 
 
 
 
Then the venerable Śāriputra addressed himself to the bodhisatva Gaganagañja (atha khalu āyuṣmañ śāriputro gaganagañjaṃ bodhisatvam etad avocat): “After you established this treasury in the inexhaustible, imperishable, and permanent open space, son of good family, how long will it be continued?”  Gaganagañja said: “Venerable Śāriputra, do you think the open space will be exhausted and destroyed, then disappear?”  Śāriputra replied: “No indeed, son of good family.”  Gaganagañja said: “Venerable Śāriputra, in the same way awakening has the essential character of open space (tathā śāriputra bodhir gaganasvabhāvalakṣaṇā), and, in the case, my roots of good are transformed into that. This is the reason why this treasury of open space (gaganagañja) is inexhaustible, imperishable, and permanent.  Again, as for your question regarding how long this treasury will be continued after having been established in open space, it will be continued as long as the thought of awakening (bodhicitta), generated by me, will be continued.  Śāriputra asked: “Son of good family, how long will the thought of awakening (bodhicitta) be continued after having been generated by you?”  Gaganagañja answered: “It is known by the knowledge of the Tathāgata (tathāgatajñāna).”  The Śāriputra the Elder addressed himself to the Lord (atha khalu sthaviraḥ śāriputrao bhagavantam etad avocat): “O Lord, how long the thought of awakening (bodhicitta) will be continued after the bodhisatva Gaganagañja produced it?”  The Lord said: “If the Tathāgata teaches this subject (sthāna), all of the world including the gods (sadevaloka) will be confused (pramatta).  Śāriputra said: “O Lord, there are many living beings in this assembly who are very thoughtful (pratyavekṣaṇābahula) and faithful, so please teach us.”  The Lord said: “It is like this, Śāriputra, as if the world-spheres as numerous as the grains of sand in the river Gaṅgā (gaṅgānadīvālukopama) are filled with the atomic-sized dust of buddha-fields as numerous as the grains of sand in the river Gaṅgā, as if all the atomic-sized dust (paramāṇurajas) is put into a single dust grain of a field during many hundreds of thousands of aeons, in the same way of calculating and establishing distinguishing marks (gaṇanānimittapratiṣṭhāpana), even though all the dust would be exhausted, the thought of incomparable complete awakening (anuttarasamyaksaṃbodhi), which was produced by the bodhisatva Gaganagañja, for the uncountable hundreds, thousands, millions, billions of ages (asaṃkhyeyakalpakoṭīniyutaśatasahasra), would never be exhausted (parikṣi-).”  Śāriputra said: “O Lord, What is the name of the tathāgata when the thought of awakening was produced by the bodhisatva Gaganagañja for the first time?”  The Lord said: “At the time, Śāriputra, the tathāgata Sarvapraṇidhānaratnatejobhyugatāryarāja, worthy of offerings, the perfectly awakened one, perfect in wisdom and conduct, a sugata, a knower of the world, a charioteer of human beings to be tamed, unsurpassable, a teacher of gods and men, a buddha, a blessed one appeared in the aeon called Ratnavyūha, in the universe called Sarvabuddhakṣetradarśana (tena ca śāriputra kālena tena samayena sarvapraṇidhānaratnatejobhyugatāryarājo nāma tathāgato ’rhan samyakṣaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devamanuṣyāṇāṃ buddho bhagavān sarvabuddhakṣetradarśane lokadhātu ratnavyūhe kalpe).  Again, Śāriputra, it is not easy to express the splendor of the virtues of that tathāgata’s buddha-field (buddhakṣetraguṇavyūha), remaining here with a life-span of a world-age (kalpāyuṣpramāṇasthityā).  Śāriputra, the whole retinue (parṣanmaṇḍala) of that tathāgata reached to thousands of world-sphere, and the congregation of the bodhisatvas (bodhisatvasaṃgha) was incalculable.  And, Śāriputra, a universal king (cakravartirāja) called Sarvadevābhiṣeka appeared in three-thousandfold universe (trisāhasra), who had a inconceivable treasury of jewels (acintyaratnagañja).  He had ninety six thousand sons who were spontaneously generated (upapāduka) by his own majesty (svatejas).  Why is that? Because there has been not even the concept of woman in that buddha-field.  Śāriputra, that tathāgata lived for one hundred thousand aeons.  At that time, the king Sarvadevābhiṣeka had paid homage and respect to the Lord for forty internal aeons (antarakalpa), making offerings of a heap of jewels (ratnarāśi), as much as Mount Sumeru, every single day.  By the firmness of his merits (puṇya), the king, his sons, his village’s people and retinues generated the thought of incomparable complete awakening (anuttarasamyaksaṃbodhi).  Śāriputra, [if you think that,] at that time, the universal king Sarvadevābhiṣeka was a someone else, you should not think so (na khalu punar evaṃ draṣṭavyam).  Why is that? It is the bodhisatva Gaganagañja, who, during that period of time, was the Sarvadevābhiṣeka, the universal king of the three-thousandfold universe (tat kasmād dhetoḥ | gaganagañjaḥ sa bodhisatvo tena kālena samayena sarvadevābhiṣeko nāma rājābhūc cakravartī trisāhasramahāsāhasralokadhātau).”  Then the venerable Śāriputra addressed himself to the Lord (atha khalu āyuṣmañ śāriputro bhagavantam etad avocat):  “It is a marvelous thing, Lord, the bodhisatva Gaganagañja, being clad in the inconceivable armour (acintyaṃ saṃnāhaṃ saṃnaddhaḥ), has ridden in the great vehicle (mahāyāna) during that time.  Lord, by such behaviour and such dharma, he was able to obtain the great power (mahānubhāva).”  The Lord said: “Since this bodhisatva Gaganagañja paid homage and respect to the Awakened Lords as numerous as the grains of sand in the river Gaṅgā (gaṅgānadīvālikāsama), Śāriputra, his thought of awakening (bodhicitta) was purified;  by purifying his thought of awakening as numerous as the grains of sand in the river Gaṅgā, his intention (āśaya) was purified;  by purifying his intention as numerous as the grains of sand in the river Gaṅgā, his practice (prayoga) was purified;  by purifying his practice as numerous as the grains of sand in the river Gaṅgā, his determination (adhyāśaya) was purified;  by purifying his determination as numerous as the grains of sand in the river Gaṅgā, the perfection of generosity (dānapāramitā) was purified;  by purifying the perfection of generosity as numerous as the grains of sand in the river Gaṅgā, the perfection of morality (śīlapāramitā) was purified;  by purifying the perfection of morality as numerous as the grains of sand in the river Gaṅgā, the perfection of endurance (kṣāntipāramitā) was purified;  by purifying the perfection of endurance as numerous as the grains of sand in the river Gaṅgā, the perfection of vigour (vīryapāramitā) was purified;  by purifying the perfection of vigour as numerous as the grains of sand in the river Gaṅgā, the perfection of meditation (dhyānapāramitā) was purified;  by purifying the perfection of meditation as numerous as the grains of sand in the river Gaṅgā, the perfection of insight (prajñāpāramitā) was purified;  by purifying the perfection of insight as numerous as the grains of sand in the river Gaṅgā, the perfection of skillful means (upāyapāramitā) was purified;  by purifying the perfection of insight as numerous as the grains of sand in the river Gaṅgā, the unhindered thoughts and unobstructed rays of light to all beings (sarvasatvāpratihatacittāpratihataraśmi) were purified;  by purifying unhindered thoughts and unobstructed rays of light to all beings as numerous as the grains of sand in the river Gaṅgā, great friendliness (mahāmaitrī) was purified, thereby great compassion (mahākaruṇā), great delight (mahāmuditā), great equanimity (mahopekṣā), and the knowledge of the great supernormal knowledges (mahābhijñājñāna) were purified;  in the same way, his bodily action, speech, and thought (kāyavākcitta) were purified, then by purifying his thoughts as numerous as the grains of sand in the river Gaṅgā, one characteristic of a great man (mahāpuruṣalakṣaṇa) was purified;  and so on, up to: having purified all the thirty-two marks of a great man (sarvadvātriṃśanmahāpuruṣalakṣaṇa), his roots of good (kuśalamūla) was purified; by purifying his roots of good as numerous as the grains of sand in the river Gaṅgā, this bodhisatva Gaganagañja was purified in order to purify this treasury of open space (gaganagañjapariśodhana).  Śāriputra, this bodhisatva Gaganagañja demonstrated all those practices of the bodhisatva (sarvabodhisatvacaryā) in the open space. And, Śāriputra, just as the open space is imperishable, just so, by purifying all vows and practices (praṇidhānacaryā) of this son of good family, all of them are also imperishable. Therefore it is called ‘the treasury of open space (gaganagañja).’”  When this teaching was declared (iha nirdeśe nirdiśyamāne), a thousand bodhisatvas (bodhisatvasahasra), holding jewels of inexhaustible wealth in their hands (akṣayabhogaratnapāṇi), produced the tolerance of fulfilling the vows of the treasury of open space. 
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爾時舍利子白大虚空藏菩薩言。善男子汝得此虚空庫藏已來。經今幾何不枯不竭。周給一切無有窮盡。  虚空藏言。大徳於意云何。豈有虚空而竭盡耶。  不也大士。  虚空藏言。如是大徳舍利子。虚空自性無盡。我今所有善根功徳亦復如是。所以者何我爲菩提。於無量劫積集無量無邊善根。悉皆迴向如彼虚空無有窮竭。是故周給不竭不盡。  如汝所言而此空中施設庫藏經幾何者。乃至我發菩提心來。空中庫藏久近如是。  時舍利子復言。汝發菩提心復經幾時。  答曰如佛世尊知其近遠。  舍利子即白佛言。世尊此虚空藏菩薩。發菩提心經幾許時。  佛言善男子我若具説。人天聞者皆生疑惑。  舍利子言。 善哉世尊。唯願垂慈爲我開示。又此會中有無量衆皆共渇仰。願爲解説令得淨信  爾時佛告舍利子。譬如恒河沙數世界所有微塵。一一微塵復爲一劫。如是塵劫爲一洛叉。復有無量那由他洛叉微塵劫。盡是微塵所有劫數。彼虚空藏發於無上正等覺心。經爾所時。  舍利子復白佛言世尊。彼虚空藏初發心時。所遇如來名字何等佛。  告舍利子。彼時如來出現於世。名一切勝願寶威徳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。世界名現一切佛刹。劫名寶莊嚴。  舍利子彼現一切佛刹世界。所有功徳莊嚴成就。我以劫壽説不能盡。  舍利子彼佛世尊所坐道場。周千世界。復有超過數量諸菩薩衆。  以爲眷屬。舍利子彼時世界有轉輪王。名一切天灌頂王。於三千大千世界。  彼王復有不可思議寶藏有三萬六千子。悉皆化生有大威徳。  彼佛世界乃至無有女人之名。  舍利子彼佛世尊壽百千劫。  其一切天灌頂王。於四十中劫承事彼佛。一日之中用千倶胝上妙資具。積高須彌以爲供養。  所積福聚不可思議。其王諸子及諸眷屬。皆發阿耨多羅三藐三菩提心  舍利子彼時一切天灌頂王莫作異觀今虚空藏菩薩是  See the previous record  爾時舍利子白佛言。甚奇世尊。  此大虚空藏菩薩。被不可思議甲冑。乃至久遠住於大乘。  能證如是威徳法行。  佛言舍利子。是大虚空藏菩薩。所供養佛超過無量恒河沙數。於彼佛所淨菩提心。  恒河沙數佛所菩提心淨則意樂淨。  恒河沙數意樂淨則加行淨。  恒河沙數加行淨則増上意樂淨。  恒河沙數増上意樂淨則檀波羅蜜多淨。  恒河沙數檀波羅蜜多淨則尸羅波羅蜜多淨。  恒河沙數尸羅波羅蜜多淨則忍辱波羅蜜多淨。  恒河沙數忍辱波羅蜜多淨則精進波羅蜜多淨。  恒河沙數精進波羅蜜多淨則禪那波羅蜜多淨。  恒河沙數禪那波羅蜜多淨則般若波羅蜜多淨。  恒河沙數般若波羅蜜多淨則方便波羅蜜多淨。  恒河沙數方便波羅蜜多淨則一切有情無礙心無礙光淨。  恒河沙數有情無礙心無礙光淨則大慈淨。乃至大悲大喜大捨大神通智淨  則身語心淨。由恒河沙數心清淨則一大人相淨。  如是廣説三十二大人相乃至一切大人相善根淨則虚空庫藏淨。  舍利子由如是故。此虚空藏菩薩。能於空中示現一切菩薩之行。舍利子譬如虚空無有窮盡。善男子如是菩薩一切願行清淨無盡亦復如是。是故名爲虚空庫藏。  説是法時會中有一萬菩薩。獲得無盡財寶干虚空庫藏滿足願忍 
de nas tshe daṅ ldan śā ri’i bus byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu khyod kyis gaṅ mi skam mi zad (285b1) mi deṅs pa’i nam mkha’ la mdzod bźag nas ji srid lon |  nam mkha’ mdzod kyis smras pa | btsun pa śā ri’i bu ’di ji sñam du sems | ji nam mkha’ skam pa’am zad pa yod dam deṅs par ’gyur ram |  smras pa rigs kyi bu de lta ma yin no ||  smras pa | btsun pa śā ri’i bu de bźin du byaṅ chub de ni nam (2) mkha’i ṅo bo ñid kyi mtshan ñid de la bdag gi dge ba’i rtsa ba rnams der bsṅos pas de bas na nam mkha’ la mdzod mi skam mi zad mi deṅs so ||  yaṅ khyod kyis nam mkha’ la mdzod bźag nas ji srid lon źes zer ba ni kho bos byaṅ chub tu sems bskyed nas ji srid lon pa de srid do ||  smras pa rigs (3) kyi bu khyod kyis byaṅ chub tu sems bskyed nas ji srid lon ||  smras pa | bcom ldan ’das kyi mkhyen pas mkhyen to ||  de nas gnas brtan śā ri’i bus || bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das byaṅ chub sems dpa’ nam mkha’ mdzod kyis byaṅ chub tu sems bskyed nas (4) ji srid lags ||  bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu gal te de bźin gśegs pas gnas ’di bstan na lha daṅ bcas pa’i ’jig rten rnams myos par ’gyur ro ||  gsol pa | bcom ldan ’das ’khor ’di na sems can gaṅ rnams rtog pa maṅ źiṅ dad par ’gyur ba dag (5) mchis kyis bśad du gsol ||  bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu ’di lta ste dper na gaṅ gā’i kluṅ gi bye ma sñed kyi ’jig rten gyi khams na gaṅ gā’i kluṅ gi bye ma ji sñed kyi saṅs rgyas kyi źiṅ rdul phra rab kyi rdul sñed kyis yoṅs su gaṅ bar gyu te | rdul phra rab kyi rdul de dag ji (6) sñed yod pa de sñed kyi bskal pa brgya stoṅ źiṅ rdul phra mo cig bźag la de lta bur bgraṅ ba daṅ mtshan ma bźag pa de sñed kyi rdul phra mo thams cad ni zad par ’gyur gyi ji srid nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed (7) pa’i bskal pa graṅs med pa bye ba khrag khrig brgya stoṅ de dag la zad pa gaṅ yaṅ med do ||  śā ri’i bus gsol pa | bcom ldan ’das gaṅ gi thad nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis daṅ po byaṅ chub tu sems bskyed pa’i de bźin gśegs pa de’i mtshan ci źes bgyi ||  bcom ldan ’das (286a1) kyis bka’ stsal pa | yaṅ śā ri’i bu de’i tshe de’i dus na rin po che bkod pa źes bya ba’i bskal pa la saṅs rgyas kyi źiṅ thams cad ston pa’i ’jig rten gyi khams su de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rig pa daṅ źabs su ldan (2) pa | bde bar gśegs pa | ’jig rten mkhyen pa | skyes bu ’dul ba’i kha lo sgyur ba bla na med pa | lha daṅ mi rnams kyi ston pa saṅs rgyas bcom ldan ’das smon lam thams cad las śin tu byuṅ ba rin po che’i gzi brjid ’phags pa’i rgyal po źes bya ba ’jig rten du byuṅ ste |  (3) yaṅ śā ri’i bu de bźin gśegs pa de’i saṅs rgyas kyi źiṅ gi yon tan bkod pa de dag ni tshe’i tshad bskal par gnas kyaṅ bśad par sla ba ma yin no ||  śā ri’i bu de bźin gśegs pa de’i ’khor gyi dkyil ’khor ni ’jig rten gyi khams stoṅ gi tshad du gyur te | byaṅ chub sems dpa’i (4) dge ’dun ni bgraṅ ba las ’das pa źig byuṅ ṅo ||  śā ri’i bu de’i dus na ’jig rten gyi khams de na stoṅ gsum gyi ’khor los sgyur ba’i rgyal po lha thams cad kyis dbaṅ bskur ba źes bya ba źig byuṅ ste | rin po che’i mdzod bsam gyis mi khyab bo ||  de’i bu rdzus te skyes pa raṅ gi (5) gzi brjid kyis mṅon par grub pa dgu khri drug stoṅ yod do ||  de ci’i phyir źe na | saṅs rgyas kyi źiṅ de na bud med kyi miṅ yaṅ med do ||  śā ri’i bu de bźin gśegs pa de’i tshe’i tshad kyaṅ bskal pa stoṅ phrag brgya thub bo ||  de nas rgyal po lha thams cad kyis dbaṅ bskur bas bar gyi (6) bskal pa bźi bcur | bcom ldan ’das de la bsñen bkur daṅ rim gror byas te ñin gcig la ’god pa yaṅ ri rab bye ba stoṅ sñed kyi rin po che’i phuṅ po zad par ’gyur ba de lta bus bsñen bkur daṅ rim gro byas so ||  de nas rgyal po de bsod nams kyis brtan pas bu’i tshogs daṅ | (7) groṅ gi mi rnams daṅ | ’khor rnams daṅ bcas te bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do ||  śā ri’i bu de’i tshe de’i dus na ’khor los sgyur ba’i rgyal po lha thams cad kyis dbaṅ bskur ba źes bya ba de gźan źig yin pa sñam du khod sems na de de ltar mi blta’o ||  (286b1) de ci’i phyir źe na | byaṅ chub sems dpa’ nam mkha’ mdzod de’i tshe de’i dus na stoṅ gsum gyi ’khor los sgyur ba’i rgyal po lha thams cad kyis dbaṅ bskur ba źes bya bar gyur to ||  de nas bcom ldan ’das la tshe daṅ ldan pa śā ri’i bus ’di skad ces gsol to ||  kye ma byaṅ chub sems (2) dpa’ nam mkha’ mdzod ’dis bsam gyis mi khyab pa’i go cha bgos te | bcom ldan ’das de srid nas theg pa la rab tu źugs pa ṅo mtshar to ||  bcom ldan ’das de ’dra ba’i spyod pas di ’dra ba’i chos kyi mthu chen po rñed par nus so ||  bcom ldan ’das kyis bka’ stsal pa | (3) śā ri’i bu byaṅ chub sems dpa’ nam mkha’ mdzod ’dis gaṅ gā’i kluṅ gi bye ma sñed kyi saṅs rgyas bcom ldan ’das rnams la rim gro daṅ bsti staṅ byas te byaṅ chub kyi sems yoṅs su sbyaṅs so ||  gaṅ gā’i kluṅ gi bye ma sñed kyi byaṅ chub kyi sems yoṅs su dag pas bsam pa (4) yoṅs su sbyaṅs te |  gaṅ gā’i kluṅ gi bye ma sñed kyi bsam pa yoṅs su dag pas sbyor ba yoṅs su sbyaṅs |  gaṅ gā’i kluṅ gi bye ma sñed kyi sbyor ba yoṅs su dag pas lhag pa’i bsam pa yoṅs su sbyaṅs |  gaṅ gā’i kluṅ gi bye ma sñed kyi lhag pa’i bsam pa yoṅs su dag pas sbyin (5) pa’i pha rol tu phyin pa yoṅs su sbyaṅs |  gaṅ gā’i kluṅ gi bye ma sñed kyi sbyin pa’i pha rol tu phyin pa yoṅ su dag pas tshul khrims khyi pha rol tu phyin pa yoṅs su sbyaṅ |  gaṅ gā’i kluṅ gi bye ma sñed kyi tshul khrims kyi pha rol tu phyin pa yoṅs su dag pas bzod pa’i pha rol tu phyin pa yoṅs su (6) sbyaṅs |  gaṅ gā’i kluṅ gi bye ma sñed kyi bzod pa’i pha rol tu phyin pa yoṅs su dag pas brtson ’grus kyi pha rol tu phyin pa yoṅs su sbyaṅs |  gaṅ gā’i kluṅ gi bye ma sñed kyi brtson ’grus kyi pha rol tu phyin pa yoṅs su dag pas bsam gtan gyi pha rol tu phyin pa yoṅs su sbyaṅs |  gaṅ gā’i (7) kluṅ gi bye ma sñed kyi bsam gtan gyi pha rol tu phyin pa yoṅs su dag pas śes rab kyi pha rol tu phyin pa yoṅs su sbyaṅs |  gaṅ gā’i kluṅ gi bye ma sñed kyi śes rab kyi pha rol tu phyin pa yoṅs su dag pas thabs kyi pha rol tu phyin pa yoṅs su sbyaṅs |  gaṅ gā’i kluṅ gi bye ma sñed kyi thabs kyi pha rol tu (287a1) phyin pa yoṅs su dag pas sems can thams cad la khoṅ khro ba med pa’i sems daṅ | thogs pa med pa’i ’od zer yoṅs su sbyaṅs |  gaṅ gā’i kluṅ gi bye ma sñed kyi sems can thams cad la khoṅ khro ba med pa’i sems daṅ | thogs pa med pa’i ’od zer yoṅs su dag (2) pas byams pa chen po yoṅs su sbyaṅs pa nas | sñiṅ rje chen po daṅ | dga’ ba chen po daṅ | btaṅ sñoms chen po daṅ | mṅon par śes pa chen po’i ye śes kyi bar du yoṅs su sbyaṅs so ||  de bźin du lus yoṅs su dag pa daṅ | ṅag yoṅs su dag pa daṅ | sems (3) yoṅs su dag pa ste | gaṅ gā’i kluṅ gi bye ma sñed kyi sems yoṅs su dag pas skyes bu chen po’i mtshan gcig yoṅs su sbyaṅs so ||  de bźin du sbyar te | skyes bu chen po’i mtshan sum cu rtsa gñis thams cad nas | skyes bu chen po’i mtshan thams cad yoṅs su dag pas dge ba’i (4) rtsa ba’i bar du des | gaṅ gā’i kluṅ gi bye ma sñed las ’das pa’i dge ba’i rtsa ba rnams yoṅs su dag pas nam mkha’ mdzod ’di yoṅs su dag par byaṅ chub sems dpa’ nam mkha’ mdzod ’dis yoṅs su sbyaṅs so ||  śā ri’i bu byaṅ chub sems dpa’ nam mkha’ mdzod ’dis nam mkha’ (5) las byaṅ chub sems dpa’i spyod pa thams cad ston te | śā ri’i bu ji ltar nam mkha’ la zad pa med pa de bźin du rigs kyi bu ’di’i smon lam daṅ spyod pa thams cad yoṅs su dag pas gaṅ la yaṅ zad pa med do || des na ’di nam mkha’ mdzod ces bya’o ||  bstan pa ’di bśad pa na byaṅ (6) chub sems dpa’ khri loṅs spyod mi zad pa daṅ | lag na rin po che daṅ | nam mkha’ mdzod kyi smon lam yoṅs su bskaṅ ba’i bzod pa skyes so || 
Dharmarāja 
 
 
 
Then, the bodhisatva, Dharmarāja by name, addressed himself to the bodhisatva Gaganagañja: “Son of good family, let me listen to the treasury of hearing the dharma (dharmaśravaṇa) from open space.”  Gaganagañja said: “If you conceive the concept of this open space as your teacher (śāstṛsaṃjñā), with respect and reverence (sagauravasapratīśa), son of good family, then you will listen to the treasury of hearing the dharma (dharmaśravaṇa).”  The bodhisatva Dharmarāja and the whole congregation, having joined the palms of their hands, paid homage to open space, and sat down.  Then, by the magical presence of the bodhisatva Gaganagañja (gaganagañjādhiṣṭhāna), these verses resonated in open space: 
.  .  .  . 
爾時會中復有菩薩名曰法王。白大虚空藏菩薩言。我願從空中聞妙法音。  虚空藏言善男子汝極生恭敬。心住虚空作大師想。我當令汝聞妙法音。  爾時法王菩薩。并諸大衆一心合掌。向空禮敬瞻仰而住。  以虚空藏菩薩加持力故。即於空中出伽陀曰 
de nas byaṅ chub sems dpa’ chos kyi rgyal po źes bya ba des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || (7) rigs kyi bu bdag cag gis nam mkha’ las chos bsgrags pa’i mdzod mñan to ||  nam mkha’ mdzod kyis smras pa | de’i phyir rigs kyi bu gus pa daṅ bcas śiṅ źe sa daṅ bcas par ’dug la | nam mkha’ ’di la ston par ’du śes skyed cig daṅ | chos mñan pa’i mdzod thos (287b1) so ||  de nas byaṅ chub sems dpa’ chos kyi rgyal po daṅ ’khor de dag thams cad thal mo sbyar nas nam mkha’ la phyag ’tshal te ’khod do ||  de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyi byin gyi rlabs kyis bar snaṅ las tshigs su bcad pa ’di dag byuṅ ṅo || 
123 There is a principle that minds and all dharmas are just like open space. Listen to my instruction of entering into the [principle,] step by step (krameṇa).  124 Just as there is no high or low in open space, so there is no superior or inferior in the nature of the dharma (dharmatā), then how could we pay respect something else [except for open space]?  125 Just as there is not any origination nor cessation perceived in open space, so there is no thought-construction (vikalpa) in all dharmas which are unborn.  126 Just as there is no decreasing or increasing perceived in open space, so all dharmas do not increase or decrease.  127 Just as there is no darkness or defilement, the nature of mind (cittaprakṛti) is luminous, thus it is undefiled.  128 Just as open space is not delighted even by the sunlight or moonlight, our thoughts are also not agitated by anything.  129 Just as open space is not damaged in the hail of spears and arrows, so the Son of the Victorious One (jinaputra) is not afflicted by any suffering coming from all directions.  130 Just as the open space is not delighted by the rain of ambrosia (amṛtavarṣa), the bodhisatva is not pleased with any gain or honour (lābhasatkāra).  131 Just as the open space never makes discriminative construction on praise or blame, so the bodhisatva is stable and unwavering in pleasure and suffering (sukhaduḥka).  132 Just as the open space is never shaken while the whole ground is shaking, just so the bodhisatva is never agitated while this world is shaking.  133 Just as the open space is not burnt even when the fire breaks out at the end of the aeon (kalpoddāha), so the bodhisatva is stable and is not burnt by any vice (kleśa).  134 Just as the open space remains without birth or death, so all dharmas remains in the absolute reality (dharmadhātu) without going or coming.  135 Just as all manifestations of forms (rūpāvabhāsa) appear in open space, so all manifestations of dharmas (dharmāvabhāsa) appear in the absolute reality (dharmadhātu).  136 Due to the absence of distinguishing marks and form, the open space cannot be seen. When you understand the nature of thoughts in this way, it will be like the open space.  137 The open space is only a name (nāmamātra), without color and form (varṇasaṃsthāna), in the same way, thought, mind, and consciousness (cittamanovijñāna) are illustrated (paridīpita) by name.  138 Just as the open space is boundless and ungraspable (agrāhya) everywhere, the great power of insight (prajñāmahānubhāva) is the same as the sameness of open space (gaganasamasadṛśa).  139 Just as a bird flying in the sky does not leave any trace, one who practices for awakening does not have any distinguishing mark (nimitta) in their behaviour.  140 Just as, the body is originally the same as open space, so the essential nature of the parts of personality (skandhasvabhāva) is the same as open space.  141 It is said that the four elements (caturdhātu) are the same as open space, in the same way, even in the fire at the end of the aeon (kalpoddāha), these elements are still same as the open space.  142 Just as the open space cannot be filled up with even all beings, so the series of thoughts (cittasaṃtāna) also cannot be filled up with all objects of sense (sarvaviṣaya).  143 The great words with the lion’s roar (siṃhanāda), the words given by the protector of the world (lokanātha), and the supermundane insight (lokottaraprajñā), you should find satisfaction in these teachings.  144 Just as the end of the open space cannot be perceived because it is too extensive (vipula), just so the teachings of the buddha also cannot be attained.  145 All dharmas are the buddha. He who knows this truth will not destroy existence nor remain in existence.  146 The wise, discerning existence and non-existence (bhāvābhāva), remain in the limit of reality (bhūtakoṭi), but never take the view of existence or non-existence.  147 Even though emptiness (śūnyatā) is proclaimed by sound (śabda), but emptiness is not in the sound. It is beyond sound and inexpressible, thus it is called ‘emptiness.’  148 Even though all buddhas teach emptiness (śūnyatā), it is inexpressible. That is called emptiness, thus its meaning (artha) is also inexpressible.  149 By using metaphors such as illusion, mirage, dream, reflection, echo, etc. (māyāmarīcisvapnapratibhāsapratiśrutkādi), the leaders (nāyaka) teach the dharma.  150 In order to lead many beings, metaphors are taught. In this peaceful dharmas, there is no obstacle (pratipakṣa) perceived.  151 Even though all dharmas are without essential character (alakṣaṇa), it is taught by its essential character. Something characterized or something not characterized (lakṣyālakṣya), anything does not exist in the the absolute reality (dharmadhātu).  152 What to be characterized (lakṣya) has the character of open space (gaganalakṣaṇa), and the character of open space is not found. Those who fully understand this principle are the bodhisatvas.  153 He, who is not attached nor bound even to the smallest thing, who is without activity (aprapañca), and who is free from discursive thinking (niḥprapañca), is called the bodhisatva.  154 He who is not separated from living beings, who remains among living beings, and who understand the nature of living beings (satvasvabhāva) is called the bodhisatva.  155 Having heard that living beings are originally extinguished, not being afraid of that, such is the armor (saṃnāha) of heroes, the entrance of awakening.  156 Even if a magician, after having created many creatures, killed them all, there was no killing; the essential character of living beings is exactly like that.  157 The natures of illusion, living beings, extinction, and the buddha (māyāsatvanirvāṇabuddha) have one essence, and he understands the own nature is the absence of the nature.  158 The bodhisatva Gaganagañja has attained the imperishable treasury (akṣayagañja) from the open space, thus this treasury will not be exhausted, even while satisfying all living beings.  159 Since the stream (nadī) of immeasurable merits (puṇya) purifies this treasury, in the imperishability of all dharmas, you should see the true state of all dharmas (dharmāṇāṃ dharmatā).  160 If you understand that all dharmas have arisen from causes, their treasury will be inexhaustible, and the treasury of the dharma (dharmagañja) will be inconceivable.  161 The protector of the world (lokanātha) has taught the inexhaustibility (akṣayatā) of these four dharmas, to wit, living beings (satva), open space (gagana), the thought of awakening (bodhicitta), and the dharma of the Buddha (buddhadharma).  162 If those were material things, those will be exhausted; but since those are not material things, those are inexhaustible, thus it is called ‘inexhaustible.’  163 Since the dharma is momentary, even if the dharma is consumed, it would never be exhausted. There is nothing exhausted in that inexhaustibility, thus it is called ‘inexhaustibility (akṣayatā).’  164 The bodhisatva, who understands this teaching of the dharma (dharmadeśanā), will attain awakening without any difficulty and enter into awakening. 
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心意與諸法　皆如於虚空
我今説少分　汝等次第聽  虚空無高故　下亦不可得
諸法亦如是　其性無高下  虚空無有生　滅亦無所得
諸法亦如是　生滅不可得  空中無損減　復無増益性
諸法如虚空　平等無増減  空中無有暗　亦無於所染
心性亦如是　無暗亦無染  譬如日月光　虚空無愛染
心亦同虚空　無愛亦無染  譬如於虚空　鉾槊無傷損
菩薩觀衆苦　亦無憂懼心  如空雨甘露　虚空無愛悦
菩薩於名利　不生染愛心  毀譽空不動　苦樂心恒靜  大地雖搖動　虚空性常住
菩薩於世法　遠離分別心  如空火不燒　菩薩惑無染  虚空離生滅　法界無去來  衆色現於空　諸法依心住  空無色非色　心性亦復然  虚空唯假名　心意識如見  如空無邊故　智者徳如斯  猶空迹難成　菩提行無相  虚空無前際　五蘊性亦然  過現四大空　未來亦如是  如劫燒空界　難滿諸有情
五欲流注心　難滿亦如是  佛説大法句　離欲出世間  教法廣無涯　如空無所得  了知眞實法　不壞不住性  知性即無性　正見住實際  聲性空無有  言説性亦然　法體本無言
無聲亦無説  諸法如幻炎　夢影響皆空  寂靜無比方　引導故爲喩  法無相説相　能所相皆無  菩薩了眞如　如空無所得  無著無所有　無覺無戲論  不度有情故　如性爲菩薩  有情本涅槃　聞此不驚怖
被勇猛甲冑　名住菩提者  猶如於幻師　害多幻化衆
實無有所害　所度生亦然  幻化及有情　諸佛法亦爾
若悟同一性　無自性爲性  虚空藏菩薩　得虚空庫藏
充足諸有情　此藏無窮盡  無邊功徳聚　得此清淨藏
汝觀諸法性　其性無移動  應知一切法　因縁和合生
由此無有窮　法藏難思故  世尊常演説　四種法無盡
有情及虚空　菩提心佛法  如諸世間物　可説有窮盡
無物無所盡　是故説無盡  究竟滅盡法　盡法無所盡
無盡無不盡　是故説無盡  若人聞此法　名菩薩覺悟
則知如是人　速住菩提道 
nam mkha’ ’dra ba’i (2) yid rnams kyi || thams cad chos kyi tshul gaṅ yin ||
de la ’jug pa’i rab bstan gyis || khyed cag mthar gyis mñan par gyis ||  nam mkha’ la ni mtho ba med || dma’ ba’aṅ yod pa ma yin te ||
gaṅ gi chos ñid mtho dma’ med || de la ’dud pa ga la yod ||  nam mkha’ (3) la ni skye ba med || ’gog pa dag kyaṅ mi dmigs so ||
ma skyes pa yi chos rnams la || de la rnam par rtog pa med ||  nam mkha’ la ni bri ba med || gaṅ ba dag kyaṅ mi dmigs so ||
chos rnams gaṅ med bri med de || nam mkha’ daṅ ni mtshuṅs mñam mo ||  nam mkha’ la ni (4) mun pa med || de ni de yis sñon mi smoṅs1 ||
sems kyi raṅ bźin ’od gsal bas || de pas nams kyaṅ sñon smoṅs med ||  ñi zla yi ni ’od zer gyis || nam mkha’ dga’ bar mi ’gyur te ||
nam mkha’ ’dra ba’i sems rnams kyaṅ || gaṅ la’aṅ dga’ bar ’gyur ba (5) med ||  mduṅ thuṅ rtse gñis ’bab pas kyaṅ || nam mkha’ la ni ñon moṅs med ||
de bźin sdug bsṅal sgo kun gyis || rgyal ba’i sras ni ñon mi moṅs ||  bdud rtsi dus kyi char pa yis || nam mkha’ la ni dga’ ’gyur med ||
rñed daṅ bsti staṅ thams cad kyis || (6) byaṅ chub sems dpa’ dga’ mi byed ||  bstod pa daṅ ni smad pa la || nam mkha’ yoṅs su mi rtog ste ||
de bźin bde daṅ sdug bsṅal la || byaṅ chub sems dpa’ brtan mi g-yo ||  sa dag g-yos par gyur kyaṅ ni || nam mkha’ nam yaṅ g-yo ba min ||
’jig (7) rten ’di dag g-yo ’khrug kyaṅ || byaṅ chub sems dpa’ ’khrug pa med ||  bsreg pa’i bskal pa ’byug ba na || ji ltar nam mkha’ mi ’tshig pa ||
de bźin ñon moṅs thams cad kyis || byaṅ chub sems dpa’ brtan mi gduṅ ||  skye ba med ciṅ ’dul ba’aṅ med || (288a1) ji ltar nam mkha’ gnas pa bźin ||
chos rnams ’gro med ’oṅ ba’aṅ med || chos kyi dbyiṅs la de dag gnas ||  gzugs su snaṅ ba ji sñed pa || nam mkha’ las ni thams cad ’byuṅ ||
chos su snaṅ ba ji sñed pa || de dag chos kyi dbyiṅs las ’byuṅ ||  mtshan (2) ma med ciṅ gzugs med pa || nam mkha’ bltar yod ma yin te ||
de ltar sems rnams rab śes na || nam mkha’ daṅ yaṅ mtshuṅs mñam mo ||  miṅ tsam pa ni nam mkha’ ste || de la kha dog dbyibs kyaṅ med ||
sems daṅ yid daṅ rnam śes kyaṅ || miṅ gis yoṅs su (3) bstan pa’o ||  ji ltar nam mkha’ mtha’ med ciṅ || thams cad du yaṅ gzuṅ du med ||
de bźin ye śes mthu chen yaṅ || nam mkha’ daṅ ni mñam źiṅ mtshuṅs ||  sems can nam mkhar ’gro mod kyi || de la ’gro ba’i rjes kyaṅ med ||
sems can byaṅ chub phyir spyod kyaṅ || (4) de ni spyod pa’i mtshan ma min ||  ji ltar sṅon gyi mtha’ yi lus || nam mkha’ daṅ ni mtshuṅs ’dra ba ||
de bźin phuṅ po’i ṅo bo ñid || nam mkha’ daṅ ni mñam źiṅ mtshuṅs ||  khams bźi dag kyaṅ ba nam mkha’ daṅ || mtshuṅs śiṅ ’dra bar rab tu gsuṅs ||
’di ltar sreg pa’i (5) bskal pa la’aṅ || nam mkha’ daṅ ni khams ’di mtshuṅs ||  ji ltar sems can thams cad kyis || nams kyaṅ yoṅs su gaṅ min nus ||
de bźin yul rnams kun gyis kyaṅ || sems kyi rgyud ni mi gaṅ ṅo ||  tshig chen seṅ ge’i sgra dag gis || ’jig rten mgon gyis gsuṅs (6) pa ni ||
’jig rten ’das pa’i śes rab gaṅ || de dag bstan pa ’di la ṅoms ||  ji ltar nam mkha’ rgya che bas || tha ma dmigs par mi ’gyur te ||
de bźin saṅs rgyas chos rnams kyaṅ || mtha’ ma dmigs par mi ’gyur ro ||  chos rnams thams cad saṅs rgyas so || (7) gaṅ gis yaṅ dag ñid śes na ||
de dag dṅos po mi ’jig ciṅ || dṅos po dag la’aṅ mi gnas so ||  dṅos daṅ dṅos med rnam śes śiṅ || yaṅ dag mtha’ la gaṅ gnas pa ||
dṅos po daṅ ni dṅos med pa || lta ba mkhas pas mi ’dzin to ||  stoṅ pa ñid ni sgra yis bsgrags || (288b1) sgra la stoṅ pa ñid med de ||
de ni sgra med brjod pa med || de phyir stoṅ pa ñid ces bya ||  saṅs rgyas kun gyis bśad kyaṅ ni || stoṅ pa ñid ni brjod du med ||
gaṅ de stoṅ źes bya ba yaṅ || de yi don ni brjod du med ||  sgyu ma smig rgyu rmi lam daṅ || mig yor daṅ ni brag ca (2) rnams ||
de la sogs pa bśad pa yis || ’dren pa rnams ni chos ston to ||  sems can rnams ni draṅ ba’i phyir || dpe rnams śin tu kun bstan te ||
rab tu źi ba’i chos rnams la || gñen po rnams ni mi dmigs so ||  mtshan ñid med pa’i chos kun kyaṅ || mtshan ñid du (3) ni rab tu bstan ||
mtshan gźi mtshan gźi med pa dag || chos kyi dbyiṅs la mi dmigs so ||  mtshan gźi nam mkha’i mtshan ñid de || nam mkha’aṅ mtshan ñid med pa yin ||
gaṅ gis tshul ’di rab rtogs pa || de dag byaṅ chub sems dpa’ yin ||  chags pa med (4) ciṅ bciṅs pa med || śin tu cuṅ zad med pa ste ||
spros med spros daṅ bral ba de || byaṅ chub sems dpa’ źes bya’o ||  sems can las ni ma grol ba || sems can la yaṅ mi gnas śiṅ ||
sems can raṅ bźin ye śes kyis || byaṅ chub sems dpa’ źes de bya ||  (5) sems can rab tu mya ṅan ’das || thos nas dṅaṅ bar mi byed de ||
gaṅ de byaṅ chub rab źugs pa || dpa’ po dag gi go cha ’di ||  sgyu ma byed pa’i sems can daṅ || maṅ du sprul nas der bsad kyaṅ ||
de la bsad pa gaṅ yaṅ med || sems can mtshan ñid de bźin no ||  (6) sgyu ma daṅ ni sems can daṅ || mya ṅan ’das daṅ saṅs rgyas kun ||
rnam pa kun du raṅ bźin gcig || raṅ bźin raṅ bźin med par rtogs ||  nam mkha’ las ni nam mkha’i mdzod || mi zad pa yi mdzod grub ste ||
sems can thams cad mgu byed ciṅ || mdzod de zad par mi (7) ’gyur ro ||  tshad med bsod nams chu bos ni || mdzod ’di rnam par sbyaṅs pa ste ||
chos rnams la yaṅ ’pho med par || chos rnams chos ñid blta bar bya ||  rgyu la rten te ’byuṅ ba yi || chos rnams thams cad rab śes na ||
de yi mdzod ni mi zad de || chos kyi mdzod ni bsam mi (289a1) khyab ||  chos bźi ’di dag mi zad par || ’jig rten mgon pos rab gsuṅs te ||
sems can nam mkha’ byaṅ chub sems || de bźin saṅs rgyas chos rnams so ||  de ste de dag rdzas yin na || de dag yoṅs su zad ’gyur gyi ||
de dag med pas mi zad ces || de pas (2) de ni mi zad gsuṅs ||  chos ni rab tu skad cig pa || zad pa chos ni mi zad de ||
mi zad de la zad pa med || de phyir mi zad pa śes bya ||  byaṅ chub sems dpa’ gaṅ źig gis || chos bstan ’di ni rab śes na ||
des ni byaṅ chub rñed mi dka’ || byaṅ chub phyir la yaṅ dag źugs || 
When this versified teaching was taught, one hundred thousand bodhisatvas attained the tolerance that all things are unborn (anutpattikadharmakṣānti),  and twelve thousand sons of gods (devaputra) dwelling in the vault of the open space (gaganatala) generated the thought of incomparable complete awakening (anuttarasamyaksaṃbodhi). 
.  . 
爾時大衆聞是伽陀已。即於會中有八千菩薩得無生法忍。  一萬二千天子住虚空中。發於阿耨多羅三藐三菩提心

大集大虚空藏菩薩所問經卷第四

大集大虚空藏菩薩所問經卷第五
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鑑
正號大廣智大興善寺三藏沙門
不空奉　　　　　　　　　詔譯 
tshigs (3) su bcad pa bstan pa ’di byuṅ pa na | byaṅ chub sems dpa’ brgya stoṅ ni mi skye ba’i chos la bzod pa thob bo ||  lha’i bu nam mkha’i dkyil na ’khod pa khri ñis stoṅ ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || 
Kutūhalajāta 
 
 
 
At that time, the bodhisatva, the great being Kutūhalajāta came and sat down in this assembly, addressed himself to the Lord: “O Lord, thinking about where this sound [of the dharma (dharmaśabda)] is coming from (niścar-), I am absolutely astonished (āścaryaprāpta).”  The Lord said: “Son of good family, you should ask the bodhisatva Gaganagañja, and he will answer to you.”  The bodhisatva Kutūhalajāta said to the bodhisatva Gaganagañja: “Son of good family, I am absolutely astonished (kutūhalajāta), thinking about where this sound [of the dharma (dharmaśabda)] is coming from.”  Gaganagañja said: “What do you think, son of good family (tat kiṃ manyase kulaputra)? Where is an echo (pratiśrutkā)coming from?”  Kutūhalajāta said: “Son of good family, the sound of an echo comes from the sound uttered by another person (paraśabdavijñapti).”  Gaganagañja said: “Son of good family, does an echo (pratiśrutkā) have body, thought, form, color, or shape (kāyacittarūpavarṇasaṃsthāna)?  Kutūhalajāta said: “No, son of good family.”  Gaganagañja said: “Quite so, son of good family. Just as an echo does not really exist (apariniṣpanna) and it is merely the perception of sounds (śabdasaṃprāpaṇa), in the same way, [the sound of the dharma coming from] open space does not really exist and it is also the perception of sounds.”  Kutūhalajāta said: “Son of good family, who perceives this sound? where is this sound coming from?”  Gaganagañja said: “Son of good family, the recognition of knowledge (jñānaprativijñapti) is incomprehensible. Even though we think that it is coming from this open space because of the reflection of our mind, it is neither going nor coming. The resonance of sound is just coming.  Son of good family, you should examine its profoundness (gaṃbhīra) in the perspective of dependent origination (pratītyasamutpāda).  Even though the result arises from the causes, the causes is not transferred to the attainment of fruits (phalodaya), but when there is no cause, there is no arising of result.  That is to say, this dharma is produced as a result (phala) from causes and conditions (hetupratyaya), but even so there is no activity (āniṃjya) nor agent (kāraka) in them.  Those who perceive things thus are beyond the fruition of causes (visāmagrī).  Why is that? This is because the Lord said that understanding defilements (saṃkleśa) is purification (vyavadāna); suppressing defilements (saṃkleśasaṃghāta) is not purification as the essential character (svabhāvalakṣaṇa) of defilement is purification.  In fact, both defilement and purification (saṃkleśavyavadāna) are just conventional expressions (saṃketapada).  Defilement and purification (saṃkleśavyavadāna) are not apprehended within the limit of the ultimate truth (paramārthakoṭi).  Since the limit of the ultimate truth is beyond limit (akoṭi), that which is beyond limit is the true limit (bhūtakoṭi).  The true limit (bhūtakoṭi) is the limit of emptiness (śūnyatākoṭi).  The the limit of emptiness (śūnyatākoṭi) is the limit of the self (ātmakoṭi).  The limit of the self is the limit of all dharmas (sarvadharmakoṭi).  Why is that? Concerning all dharmas, the limit of them, the limit of emptiness, and the limit of tranquility; being unattached to the gate into these three limits is attaining the unattached knowledge to any dharma.  Then Śāriputra the Elder addressed himself to the bodhisatva Kutūhalajāta: “Son of good family, why are you called Kutūhalajāta?”  Kutūhalajāta said: “Venerable Śāriputra, wherever you have wished and struggled for the dharma, have you wondered about it?”  Śāriputra said: “Quite so, son of good family.”  Kutūhalajāta said: “In the same way, Venerable Śāriputra, I have wished and struggled for all dharmas here and there, but I still wonder about when I can fulfill all the qualities of the buddha. That is why I am called Kutūhalajāta.  I wonder about all practices of the bodhisatva (sarvabodhisatvacaryā) and the knowledge of entering into the thoughts and deeds of all living beings (sarvasatvacittacaritāpraveśajñāna). That is why I am called Kutūhalajāta.  What I wonder about is without any knowledge or any entrance. That is way I called Kutūhalajāta.  That on which I wonder about is without weak point (avatāra) concerning any vice (sarvakleśa) or any work of Māra (sarvamārakarma). That is why I am called Kutūhalajāta.”  Then the Śāriputra the Elder addressed himself to the Lord:  “O Lord, even though this name of good person proclaims and teaches all dharmas of the buddha, he is not attached to any dharma of the buddha. It is a wonderful to teach all dharmas of the buddha without any attachment.” 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
爾時衆中。有菩薩名常希奇。從座而起白世尊言。未知此聲從何而出。  佛言善男子。汝當問彼大虚空藏菩薩。當爲汝説。  爾時常希奇菩薩。即白大虚空藏菩薩言。大士我今不知如此法聲從何而出。唯願仁者爲我説之。  虚空藏菩薩言。善男子於意云何。彼谷中響從何而有。  常希奇菩薩言。因於他聲之所顯出。  虚空藏菩薩言。善男子彼之谷響爲是身耶爲是心耶爲是色耶爲是聲耶。可實有不。  不也大士。響無自體因聲顯發豈有實耶。  善男子響既不實因聲而有。如是虚空所出法聲亦復如是。  See the previous record  從不思議智之所顯。由心攝持自空而出故有流轉。非即流轉能顯其聲。  善男子。汝觀因縁和合所作甚深之理。  依因感果亦無因果性不流轉。  而此二法無自性故無作者故。若知因縁不能感果。  則了諸法本無和合。  所以者何如世尊説。若知雜染是則清淨。不斷雜染亦自清淨。何以故。煩惱自性本清淨故。  如此二法名施設句。  所謂雜染及以清淨。依勝義際所建立故。勝義際中雜染清淨皆不可得。  勝義際者名爲無際。即彼無際名爲實際。  是實際即空際。  是空際即我際。  是我際即一切法際。  若知一切法際空際寂靜際極寂靜際所有際門。則於一切諸法。無所取著獲無礙智。  爾時舍利子。問常希奇菩薩言。善男子汝以何故名常希奇。      答曰大徳舍利子我於一切法。常勤精進生希奇心。樂欲滿足而不能解。  又於一切菩薩之行生希奇心。當願入於一切有情心行之智而不能解。    願於一切煩惱魔業令不得便而不能解。是故於法常生希奇。由此因縁名常希奇。  爾時長老舍利子白佛言。  甚奇世尊。而此正士辯才如是明了。一切諸佛之法無所染著。所説之法亦不取著。 
de nas ’khor de ñid du byaṅ chub sems dpa’ ltad mo can źes (4) bya ba ’dus par gyur te ’dug pa des | bcom ldan ’das la ’di skad ces gsol to | bcom ldan ’das sgra ’di ga las byuṅ sñam du bdag ṅo mtshar du gyur to ||  bcom ldan ’das kyis bka’ stsal pa | rigs kyi bu byaṅ chub sems dpa’ nam mkha’ mdzod la dris śig daṅ | ’dis (5) khyod la lan ldon no ||  de nas byaṅ chub sems dpa’ ltad mo can gyis byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu sgra ’di ga las byuṅ sñam du bdag ltad mor ’dzin par gyur to ||  nam mkha’ mdzod kyis smras pa | rigs kyi bu ’di ji sñam du sems (6) brag ca’i sgra ga las byuṅ |  smras pa | rigs kyi bu pha rol gyi sgra’i rnam par rig byed las brag ca’i sgra ’byuṅ ṅo ||  smras pa | rigs kyi bu brag ca la lus sam | sems sam | gzugs sam | kha dog gam | dbyibs gaṅ yaṅ yod dam |  smras pa | rigs kyi bu de ni (7) med do ||  smras po | rigs kyi bu de de bźin no || ji ltar brag ca yoṅs su ma grub kyaṅ sgra skad go bar byed pa de bźin du || nam mkha’ yoṅs su ma grub ste | sgra skad go bar byed par ’gyur ro ||  smras pa | rigs kyi bu sgra ’di go bar byed pa su | gaṅ nas dbyaṅs ’di ’byuṅ |  smras pa | (289b1) rigs kyi bu ye śes kyi so sor rnam par rig pa bsam gyis mi khyab ste | kho bos yid kyi sems pas gaṅ bsams pa de bar snaṅ ’di las ’byuṅ yaṅ sems der ’gro ba yaṅ med | de ’dir ’oṅ ba yaṅ med mod kyi | sgra’i sgra brñan kyaṅ ’byuṅ ṅo ||  rigs kyi bu rten ciṅ ’brel bar (2) ’byuṅ ba ji tsam du zab pa la ltos ||  gaṅ rgyu las ’bras bu ’byuṅ yaṅ rgyu ’bras bu ’grub par mi ’pho la || rgyu med pa las kyaṅ ’bras bu ’byuṅ ba ma yin no ||  ’di lta ste || rgyu daṅ rkyen las ’bras bu mṅon par grub pa’i chos ’di gñi ga la yaṅ g-yo ba med ciṅ byed pa med do ||  gaṅ de lta bu’i (3) ’du śes pa de dag ni bral ba ste |  de ci’i phyir źe na | bcom ldan ’das kyis kyaṅ gaṅ kun nas ñon moṅs pa | śes pa de ñid de’i rnam par byaṅ ba źes gsuṅs so || kun nas ñon moṅs pa bsal bas rnam par byaṅ ba ma yin te || gaṅ kun nas ñon moṅs pa’i ṅo bo ñid kyi mtshan ñid (4) de ni rnam par byaṅ ba’o ||  ’di lta ste | kun nas ñon moṅs pa daṅ | rnam par byaṅ pa źes bya ba ’di gñi ga yaṅ brda’i tshig go ||  don dam pa’i mtha’ la kun nas ñon moṅs pa daṅ rnam par byaṅ ba yaṅ dmigs su med do ||  don dam pa’i mtha’ ni mtha’ ma yin te | gaṅ ’di mtha’ (5) ma yin pa de ni yaṅ dag pa’i mtha’ źes bya’o ||  gaṅ yaṅ dag pa’i mtha’ de stoṅ pa ñid kyi mtha’o ||  gaṅ stoṅ pa ñid kyi mtha’ de bdag gi mtha’o ||  gaṅ bdag gi mtha’ de ni chos thams cad kyi mtha’o ||  de ci’i phyir źe na || chos thams cad ni de’i mtha’ | stoṅ pa ñid kyi mtha’ | (6) ñe bar źi ba’i mtha’ ste | gaṅ mtha’ de gsum gyi sgo la mi chags pa de ni chos thams cad la mi chags pa’i ye śes rñed do ||  de nas gnas brtan śā ri’i bus byaṅ chub sems dpa’ ltad mo can la ’di skad ces smras so || rigs kyi bu khyod ltad mo can źes miṅ sus btags |  (7) smras pa | btsun pa śā ri’i bu khyod gaṅ daṅ gaṅ du chos la ’dun pa daṅ brtson pa de daṅ der ltad mor mi ’gyur ram |  smras pa | rigs kyi bu de de bźin no ||  smras pa | btsun pa śā ri’i bu de bźin du kho bo chos thams cad la ’dun ciṅ brtson pa de daṅ der kho bos nam saṅs rgyas (290a1) kyi chos thams cad yoṅs su rdzogs par ’gyur sñam du ltad mo daṅ ldan te | de’i phyir kho bo ltad mo can źes bya’o ||  byaṅ chub sems dpa’i spyod pa thams cad la kho bo ltad mor gyur to || sems can thams cad kyi sems daṅ spyod pa la ’jug pa śes pa la kho bo ltad (2) mor gyur te || de’i phyir kho bo ltad mo can źes bya’o ||  gaṅ la kho bo ltad mor mi ’gyur ba’i ye śes de gaṅ yaṅ med | ’jug pa de gaṅ yaṅ med pas de’i phyir kho bo ltad mo can źes bya’o ||  gaṅ du kho bo ltad mor gyur ba der ñon moṅs pa thams cad daṅ bdud kyi las thams cad kyi (3) skabs med de de’i phyir na kho bo ltad mo can źes bya’o ||  de nas bcom ldan ’das la gnas brtan śā ri’i bus ’di skad ces gsol to ||  bcom ldan ’das skyes bu dam pa’i miṅ ’di ñid las saṅs rgyas kyi chos thams cad yoṅs su brjod de | saṅs rgyas kyi chos thams cad ston kyaṅ (4) gaṅ la ’aṅ mi chags te | chags pa ma mchis par saṅs rgyas kyi chos thams cad kyaṅ ston pa ni ṅo mtshar to || 
Ratnaśrī 
 
 
 
Then the bodhisatva, Ratnaśrī by name, came and sat down in this assembly, said to the bodhisatva Gaganagañja:  “With reference to the teaching of concentration (samādhiprakāśanam ārabhya), son of good family, may you elucidate (pratibhātu) what kind of concentration should be purified (samādhipariśodhana).  Thus addressed (evam ukte), the bodhisatva Gaganagañja said this to the bodhisatva Ratnaśrī: 
.  .  . 
爾時會中有菩薩名寶吉祥。白大虚空藏菩薩言。  善男子唯願爲我説三摩地。我當如説而修行之。  時大虚空藏菩薩告寶吉祥菩薩言。 
de nas ’khor de ñid du byaṅ chub sems dpa’ rin chen dpal źes bya ba ’dus par gyur te ’dug pa des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras (5) so ||  rigs kyi bu khyod kyis tiṅ ṅe ’dzin rab tu bstan pa las brtsams te | gaṅ ci ’dra bar tiṅ ṅe ’dzin yoṅs su sbyaṅ ba bya ba la spobs par gyis śig ||  de skad ces smras pa daṅ | byaṅ chub sems dpa’ nam mkha’ mdzod kyis byaṅ chub sems dpa’ rin chen dpal la ’di skad (6) ces smras so || 
Son of good family, the bodhisatvas attain the concentration called ‘Pure intention of going to the seat of awakening without interruption (bodhimaṇḍāvyāhatagatiśuddhāśayo nāma samādhiḥ)’;  Son of good family, when the bodhisatvas attain the concentration called ‘Unobstructed rays of light to all beings (sarvasatvāpratihataraśmir nāma samādhiḥ),’ they will transcend all violence of others because of protecting self and other;  [when the bodhisatvas attain] the concentration called ‘Stainless (vimalo nāma samādhiḥ),’ their thoughts will be purified;  [when the bodhisatvas attain] the concentration called ‘The sun (vairocano nāma samādhiḥ),’ all good qualities (sarvakuśaladharma) will increase (vivṛdh-).  [when the bodhisatvas attain] the concentration called ‘Virtue (kuśalo nāma samādhiḥ),’ there will be no impurity (anāvila);  [when the bodhisatvas attain] the concentration called ‘The highest peak (abhyudayo nāma samādhiḥ),’ nobody can look at the crown of the head (anavalokitamūrdha);  [when the bodhisatvas attain] the concentration called ‘Suppression (vikiraṇo nāma samādhiḥ),’ all vices (sarvakleśa) will be conquered;  [when the bodhisatvas attain] the concentration called ‘Turning (āvarto nāma samādhiḥ),’ the way of right side (dakṣiṇa) will be fulfilled.  [when the bodhisatvas attain] the concentration called ‘Returning,’ they will turn back from rationalistic heresy (hetudṛṣṭi);  [when the bodhisatvas attain] the concentration called ‘Making joyous (nandako nāma samādhiḥ),’ they will be joyfully devoted to the delight of the dharma (dharmārāmaratirata);  [when the bodhisatvas attain] the concentration called ‘Following the star (nakṣatrānugato nāma samādhiḥ)’ objects of generosity (dakṣiṇa) will be purified;  [when the bodhisatvas attain] the concentration called ‘Strong power,’ their mind will never tremble;  [when the bodhisatvas attain] the concentration called ‘Entering into the sameness as that which is the same (samasamatāpraveśo nāma samādhiḥ),’ they will have the equal attitude to all living beings (sarvasatvasamacitta);  [when the bodhisatvas attain] the concentration called ‘Entering into activities (karmapraveśa),’ their actions (karma) will enter into maturation (vipāka);  [when the bodhisatvas attain] the concentration called ‘Lion-flag (siṃhaketur nāma samādhiḥ),’ their fear and thrill will disappear;  [when the bodhisatvas attain] the concentration called ‘Courageous mind (cittaśūro nāma samādhiḥ),’ all the Māra of vices (sarvakleśamāra) will be frightened;  [when the bodhisatvas attain] the concentration called ‘White lotus flower (puṇḍarīko nāma samādhiḥ),’ they will be unsullied by the world;  [when the bodhisatvas attain] the concentration called ‘Splendor of lotus (padmavyūho nāma samādhiḥ),’ their thoughts will be adorned;  [when the bodhisatvas attain] the concentration called ‘Splendor of light (prabhāvyūho nāma samādhiḥ),’ all buddha-fields will appear.  [when the bodhisatvas attain] the concentration called ‘Performing duties (kāryakaro nāma samādhiḥ),’ attachment (anunaya) and anger (pratigha) will be eliminated;  [when the bodhisatvas attain] the concentration called ‘Ring on the top of a standard (dhvajāgrakeyūro nāma samādhiḥ),’ all qualities of the buddhas (sarvabuddhadharma) will appear.  [when the bodhisatvas attain] the concentration called ‘Being endowed with shooting star (ulkā)’ they will overcome all habitual tendencies (sarvavāsana);  [when the bodhisatvas attain] the concentration called ‘Sunshine (sūryapradīpo nāma samādhih),’ there will be no darkness (tamo’ndhakāra);  [when the bodhisatvas attain] the concentration called ‘Turning of the sun (sūryāvarta),’ they will look at the thoughts of all living beings;  [when the bodhisatvas attain] the concentration called ‘Source of good qualities (guṇākara),’ they will follow all teachings of good qualities;  [when the bodhisatvas attain] the concentration called ‘Just like Nārāyāṇa,’ all opponents (sarvaparapravādin) will be vanquished.  [when the bodhisatvas attain] the concentration called ‘Following all substantial excellence (sārānugata nāma samādhiḥ),’ their adamantine bodies will be unbreakable;  [when the bodhisatvas attain] the concentration called ‘Being endowed with a core (sāravatī nāma samādhiḥ),’ all promises will be carried out (sarvapratijñottāraṇa);  [when the bodhisatvas attain] the concentration called ‘Circle of diamond (vajramaṇḍalo nāma samādhiḥ),’ supernormal knowledges (abhijñā) will be never given up;  [when the bodhisatvas attain] the concentration called ‘Vajra-essence (vajramaṇḍa nāma samādhiḥ),’ they will go to the essence of awakening (bodhimaṇḍa);  [when the bodhisatvas attain] the concentration called ‘Like a diamond (vajropamo nāma samādhiḥ),’ they will understand all dharmas;  [when the bodhisatvas attain] the concentration called ‘Being endowed with good conduct (cāritravatī nāma samādhiḥ),’ they will know the entrance into the thoughts and deeds of all living beings (sarvasatvacittacaritāpraveśajñāna);  [when the bodhisatvas attain] concentration called ‘Upholding the earth (dharaṇīdharo nāma samādhiḥ),’ there will be no greed or hatred (lobhadveṣa);  [when the bodhisatvas attain] the concentration called ‘Conquering the circle of Māras (māramaṇḍala),’ they will overcome the four Māras;  [when the bodhisatvas attain] the concentration called ‘Disappearance of body,’ all forms will be destroyed  [when the bodhisatvas attain] the concentration called ‘Unwinking (animiṣa)’ they will concentrate on one point (ekāgra);  [when the bodhisatvas attain] the concentration called ‘Entering into appearance (ākārapraveśa),’ all objective supports (sarvālambana) will be purified;  [when the bodhisatvas attain] the concentration called ‘Being free from depravity (araṇasamādhir nāma samādhiḥ),’ they will transcend all objective supports (sarvālambanasamātikrama);  [when the bodhisatvas attain] the concentration called ‘Stainless wheel (vimalacakro nāma samādhiḥ),’ the wheel of religion (dharmacakra) will be purified;  [when the bodhisatvas attain] the concentration called ‘Flash of lightening (vidyutprabhā nāma samādhiḥ),’ they will examine the destruction of a moment of thought (cittakṣaṇa);  [when the bodhisatvas attain] the concentration called ‘Victory of proper accomplishment (sukṛtavijayo nāma samādhiḥ),’ all good qualities (sarvakuśaladharma) will be fulfilled;  [when the bodhisatvas attain] the concentration called ‘Purification (viśodhano nāma samādhiḥ),’ all bad qualities (sarvākuśaladharma) will be eliminated;  [when the bodhisatvas attain] the concentration called ‘Ornaments for body (kāyālaṃkāro nāma samādhiḥ),’ the characteristics of a great man and the marks of beauty (lakṣaṇānuvyañjana) will be fulfilled;  [when the bodhisatvas attain] the concentration called ‘Ornaments for speech (vāgālaṃkāra),’ by the voice of Brahmā (brahmasvararuta), the thoughts of all beings (sarvasatvacitta) will be pleased;  [when the bodhisatvas attain] the concentration called ‘Ornaments for thought (cittālaṃkāra),’ they will never give up their concentration;  [when the bodhisatvas attain] the concentration called ‘Courageous (dhīra),’ they will be irreversible (avaivartika);  [when the bodhisatvas attain] the concentration called ‘Giving equally (samadāna),’ there will be no discrimination of living beings;  [when the bodhisatvas attain] the concentration called ‘Collection of morality (śīlasambhara),’ all vows (sarvapraṇidhāna) will be fulfilled;  [when the bodhisatvas attain] the concentration called ‘Being armed with patience (kṣāntisaṃnāha),’ they will never care about their bodies or lives (kāyajīvita);  [when the bodhisatvas attain] the concentration called ‘Firm vigour (dṛḍhavīryā),’ they will swiftly obtain supernormal knowledges (abhijñā);  [when the bodhisatvas attain] the concentration called ‘Countless forms (apramanavikāra),’ they will be the master of Brahmā;  [when the bodhisatvas attain] the concentration called ‘Being one who has nothing in particular (ākiṃcanya),’ the formless realm (ārūpyadhātu) will be purified;  [when the bodhisatvas attain] the concentration called ‘Meru-flag (merudhvaja),’ they will surpass (abhibhū-) all other beings;  [when the bodhisatvas attain] the concentration called ‘Light of Meru (merupradīpa),’ ten directions (daśadig) will be seen;  [when the bodhisatvas attain] the concentration called ‘Torch of insight (prajñāpradīpo nāma samādhiḥ),’ all manifestations of obstruction or interruption (sarvāvaraṇavivaraṇaparyutthāna) will disappear;  [when the bodhisatvas attain] the concentration called ‘Ocean-seal (sāgaramudrā nāma samādhiḥ),’ they will enter into all actions and duties (karmakārya);  [when the bodhisatvas attain] the concentration called ‘Endless turning (anantāvarta),’ all extreme views (sarvāntadṛṣṭi) will be cut off;  [when the bodhisatvas attain] the concentration called ‘Emptiness (śūnyatā nāma samādhiḥ),’ all objective supports and extreme views (sarvālambanāntadṛṣṭi) will be eliminated;  [when the bodhisatvas attain] the concentration called ‘Absence of distinguishing marks (animitto nāma samādhiḥ),’ all through thought-constructions, imaginings and fictions (sarvakalpavikalpaparikalpa) will be eliminated;  [when the bodhisatvas attain] the concentration called ‘Absence of wishful thinking (apraṇihito nāma samādhiḥ),’ all vows (sarvapraṇidhāna) will be fulfilled;  [when the bodhisatvas attain] the concentration called ‘Absence of moving (aniñjyo nāma samādhiḥ),’ all wavering thoughts will be overcome;  [when the bodhisatvas attain] the concentration called ‘Being endowed with voice,’ their eloquence (pratibhāna) will be unhindered;  [when the bodhisatvas attain] the concentration called ‘Grasping all (saṃgraha),’ all learning (sarvaśruta) will be retained;  [when the bodhisatvas attain] the concentration called ‘Purity of memory,’ they will seek for all the dharmas of the buddha by the infinite size of vessel (bhājana);  [when the bodhisatvas attain] the concentration called ‘Imperishability (akṣayatā nāma samādhiḥ),’ all beings will be pleased;  [when the bodhisatvas attain] the concentration called ‘Splendor of jewels (ratnavyūho nāma samādhiḥ),’ they will have jewels in their hands (ratnapāṇi);  [when the bodhisatvas attain] the concentration called ‘Following,’ they will understand thoughts of all beings;  [when the bodhisatvas attain] the concentration called ‘Entering into the state of existence (gatipraveśo nāma samādhiḥ),’ they will understand all state of existence;  [when the bodhisatvas attain] the concentration called ‘Intelligence (matipraveśa),’ their thoughts and mind (cittamanas) will be purified;  [when the bodhisatvas attain] the concentration called ‘Being endowed with cloud (meghavatī),’ the rain of the dharma (dharmavarṣa) will pour down according to their faith (adhimukti);  [when the bodhisatvas attain] the concentration called ‘Recollection of the buddha (buddhānusmṛtir nāma samādhiḥ),’ they will obtain the dharma of ambrosia (amṛtadharma);  [when the bodhisatvas attain] the concentration called ‘Recollection of the dharma (dharmānusmṛtir nāma samādhiḥ),’ the dharma that is free from attachment will be understood;  [when the bodhisatvas attain] the concentration called ‘Recollection of the saṇgha (saṃghānusmṛtir nāma samādhiḥ),’ they will never turn back from the dharma of the buddha;  [when the bodhisatvas attain] the concentration called ‘Recollection of renunciation (tyāgānusmṛtir nāma samādhiḥ),’ they will give away all material things (sarvopadhi);  [when the bodhisatvas attain] the concentration called ‘Recollection of morality (śīlānusmṛtir nāma samādhiḥ),’ they will be established in the root of the qualities of all the buddhas (sarvabuddhadharmamūla);  [when the bodhisatvas attain] the concentration called ‘Recollection of gods (devānusmṛtir nāma samādhiḥ),’ they will be irreproachable (anavadya) in the pure dharma;  [when the bodhisatvas attain] the concentration called ‘Entering into the realm of the dharma (dharmadhātu nāma samādhiḥ),’ they will be united with all the dharmas (sarvadharmasamavasaraṇa);  [when the bodhisatvas attain] the concentration called ‘Nature of the open space (gaganasvabhāva),’ they will be unattached to any dharma;  [when the bodhisatvas attain] the concentration called ‘Absence of origination by its own nature (svabhāvānutpāda),’ the tolerance that all things are unborn (anutpattikadharmakṣānti) will be attained;  [when the bodhisatvas attain] the concentration called ‘Understanding the attachment of continuity and the non-existence of continuity,’ they will be skilled in the knowledge of the analysis of all letters and words (sarvākṣarapadaprabhedajñānakauśalya);  when the bodhisatvas attain the concentration called ‘Undefiled tranquility-seal (praśrabdhyamalamudrā nāma samādhiḥ),’ they will reach the incomparable complete awakening by insight that is connected with every moment (ekakṣaṇasamāyuktayā prajñayānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate). 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
善男子有三摩地名爲菩薩清淨意樂。能除道障詣菩提故。  有三摩地名一切有情無礙光明。謂與有情作照明故。有三摩地名護自他。超越一切他惱害故。  有三摩地名爲無垢。能令獲得心清淨故。  有三摩地名爲遍照。謂能増長諸善法故。  有三摩地名爲端嚴。謂能獲得澄淨性故。  有三摩地名爲高廣。謂能獲得無見頂故。  有三摩地名爲遠離。謂能調伏諸煩惱故。  有三摩地名爲迴旋。能右迴旋入眞道故。  有三摩地名爲退轉。能轉外道邪因見故。  有三摩地名爲作樂。遊諸法苑受快樂故。  有三摩地名到究竟。殖清淨行到後地故。  有三摩地名爲威徳。獲心自在無羸劣故。  有三摩地名入平等。於諸有情心平等故。  有三摩地名知作業。能隨所作知業果故。  有三摩地名師子幢。能離怖畏身毛竪故。  有三摩地名心勇健。能消一切煩惱魔故。  有三摩地名芬陀利。於諸世間獲無染故。  有三摩地名跛度摩。謂能獲得心莊嚴故。  有三摩地名光莊嚴。能照一切諸佛刹故。  有三摩地名善作業。謂能永害憎愛心故。  有三摩地名幢莊嚴。謂能照耀諸佛法故。  有三摩地名爲有炬。能照一切諸習氣故。  有三摩地名爲日燈。能離一切諸黒暗故。  有三摩地名爲日旋。能觀一切有情心故。  有三摩地名功徳藏。諸功徳法隨順轉故。  有三摩地名那羅延。能伏一切他論難故。  有三摩地名爲堅固。能獲金剛不壞身故。  有三摩地名爲具堅。能超一切世間慧故。  有三摩地名曼荼羅。能獲不退諸神通故。  有三摩地名金剛場。謂能往詣菩提場故。  有三摩地名金剛喩。善能穿鑿諸漏法故。  有三摩地名爲具行。能知有情諸心行故。  有三摩地名爲治地。能令遠離愛欲過故。  有三摩地名爲摧壞。能令摧壞四魔怨故。  有三摩地名日觀身。能觀一切色身相故。  有三摩地名爲不眴。能令專注一境性故。  有三摩地名入虚空。能淨一切精進心故。  有三摩地名爲無諍。能超一切所縁境故。  有三摩地名無垢輪。能轉清淨妙法輪故。  有三摩地名爲電光。能觀察心刹那壞故。  有三摩地名善作勝縁。能速圓滿諸善法故。  有三摩地名爲能淨。能斷一切不善法故。  有三摩地名身莊嚴。能滿大人相隨好故。  有三摩地名語莊嚴。梵音説法令衆喜故。  有三摩地名心莊嚴。令諸善法不失壞故。  有三摩地名爲無畏。能得堅固不退轉故。  有三摩地名爲等施。於諸有情無簡別故。  有三摩地名戒積集。令一切願悉滿足故。  有三摩地名忍甲冑。能於身命無顧惜故。  有三摩地名精進堅固。能獲速疾諸神通故。  有三摩地名無量藏。能令梵王所攝伏故。  有三摩地名無所有。令無色界有堪能故。  有三摩地名爲高幢。不爲有情所陵伏故。  有三摩地名爲高燈。善能觀察於十方故。  有三摩地名爲慧炬。能摧一切障蓋纒故。  有三摩地名爲海印。能現種種所作業故。  有三摩地名無量旋。能斷一切諸惡見故。  有三摩地名爲空性。能離一切諸相見故。  有三摩地名爲無相。能斷遍計諸分別故。  有三摩地名爲無願。善能清淨諸願相故。  有三摩地名爲不動。能害一切動意思故。  有三摩地名具足音。能善獲得無礙辯故。  有三摩地名爲遍持。能持一切所聞法故。  有三摩地名爲淨念。能善受持諸佛法故。  有三摩地名爲無盡。悉令有情生歡喜故。  有三摩地名爲寶嚴。能令一切得寶手故。  有三摩地名爲隨去。能隨有情獲心智故。  有三摩地名知所趣。於有情趣令覺悟故。  有三摩地名爲意入。能令心意皆清淨故。  有三摩地名爲法雲。隨其勝解雨法雨故。  有三摩地名爲念佛。能證甘露清淨法故。  有三摩地名爲念法。能證離欲諸善法故。  有三摩地名爲念僧。令於佛法不退轉故。  有三摩地名爲念捨。令於資具悉能捨故。  有三摩地名爲念戒。建立諸佛法根本故。  有三摩地名爲念天。令於淨法無過失故。  有三摩地名入法界。知一切法互相入故。  有三摩地名虚空性。令一切法悉無礙故。  有三摩地名無生性。能令獲得無生忍故。  有三摩地名類不類。於文句差別以善巧智悉能持故。  有三摩地名妙説無垢印菩薩。由得此三摩地。一刹那頃。能以慧證大菩提故。 
rigs kyi bu byaṅ chub sems dpa’ rnams kyi tiṅ ṅe ’dzin byaṅ chub kyi sñiṅ po thogs pa med par ’gro ba bsam pa dag pa źes bya ba yod do ||  rigs kyi bu byaṅ chub sems dpa’ rnams kyi tiṅ ṅe ’dzin sems can thams cad la khoṅ khro ba med pa’i ’od zer ces bya ba (7) yod de | de bdag daṅ gźan bsruṅ ba’i phyir gźan gyi gnod pa thams cad las yaṅ dag par ’da’ bar ’gyur ro ||  dri ma med ces bya ba’i tiṅ ṅe ’dzin ni sems yoṅs su dag par ’gyur ro ||  rnam par snaṅ mdzad ces bya ba’i tiṅ ṅe ’dzin ni dge ba’i chos thams cad rnam par ’phel (290b1) bar ’gyur ro ||  dge ba źes bya ba’i tiṅ ṅe ’dzin ni rñog pa med par ’gyur ro ||  mṅon par ’phags pa źes bya ba’i tiṅ ṅe ’dzin ni spyi gtsug bltar mi mthoṅ bar ’gyur ro ||  rnam par sel ba źes bya ba’i tiṅ ṅe ’dzin ni ñon moṅs pa thams cad ’dul bar ’gyur ro ||  ’khyil ba źes (2) bya ba’i tiṅ ṅe ’dzin ni g-yas phyogs kyi lam yoṅs su rdzogs par ’gyur ro ||  zlog pa źes bya ba’i tiṅ ṅe ’dzin ni rgyu daṅ lta ba las rnam par zlog par ’gyur ro ||  dga’ byed ces bya ba’i tiṅ ṅe ’dzin ni chos kyi kun dga’ la dga’ źiṅ mos par ’gyur ro ||  skar ma’i rjes su soṅ ba źes bya (3) ba’i tiṅ ṅe ’dzin ni sbyin gnas yoṅs su dag par ’gyur ro ||  mthu drag po źes bya ba’i tiṅ ṅe ’dzin ni sems mi ’jum par ’gyur ro ||  mtshuṅs par mñam pa ñid la ’jug pa źes bya ba’i tiṅ ṅe ’dzin ni sems can thams cad la sems mñam par ’gyur ro ||  byed pa la ’jug pa źes bya (4) ba’i tiṅ ṅe ’dzin ni las rnam par smin pa la ’jug par ’gyur ro ||  seṅ ge’i tog ces bya ba’i tiṅ ṅe ’dzin ni ’jigs pa daṅ spu ziṅ źes byed pa med par ’gyur ro ||  sems dpa’ źes bya ba’i tiṅ ṅe ’din ni ñon moṅs pa’i bdud thams cad sgrag par ’gyur ro ||  pad ma dkar po źes (5) bya ba’i tiṅ ṅe ’dzin ni ’jig rten thams cad kyis mi gos par ’gyur ro ||  pad ma bkod pa źes bya ba’i tiṅ ṅe ’dzin ni sems kyi rgyan du ’gyur ro ||  ’od bkod pa źes bya ba’i tiṅ ṅe ’dzin ni saṅs rgyas thams cad kyi źiṅ snaṅ bar ’gyur ro ||  bya ba byed pa źes bya ba’i tiṅ ṅe ’dzin ni rjes su (6) chags pa daṅ khoṅ khro ba spoṅ bar ’gyur ro ||  rgyal mtshan gyi rtse mo’i dpuṅ rgyan ces bya ba’i tiṅ ṅe ’dzin ni saṅs rgyas thams cad kyi chos la snaṅ bar ’gyur ro ||  skar mda’ ldan źes bya ba’i tiṅ ṅe dzin ni bag chags thams cad ’joms par ’gyur ro ||  ñi ma’i sgron ma źes bya ba’i tiṅ ṅe (7) ’dzin ni mun pa mun nag med par ’gyur ro ||  ñi ma ’khyil ba źes bya ba’i tiṅ ṅe ’dzin ni sems can thams cad kyi sems la rnam par lta bar ’gyur ro ||  yon tan gyi ’byuṅ gnas źes bya ba’i tiṅ ṅe ’dzin ni yon tan gyi chos thams cad kyi rjes su ’gro bar ’gyur ro ||  sred med kyi bu lta bu (291a1) źes bya ba’i tiṅ ṅe ’dzin ni pha rol rgol ba thams cad ’joms par ’gyur ro ||  sñiṅ po’i rjes su soṅ ba źes bya ba’i tiṅ ṅe ’dzin ni rdo rje’i lus mi phyed par ’gyur ro ||  sñiṅ po daṅ ldan pa źes bya ba’i tiṅ ṅe ’dzin ni dam bcas pa thams cad ñams ’og tu chud par ’gyur (2) ro ||  rdo rje’i dkyil ’khor źes bya ba’i tiṅ ṅe dzin ni mṅon par śes pa las mi ñams par ’gyur ro ||  rdo rje’i sñiṅ po źes bya ba’i tiṅ ṅe ’dzin ni byaṅ chub kyi sñiṅ por ’gro bar ’gyur ro ||  rdo rje lta bu źes bya ba’i tiṅ ṅe ’dzin ni chos thams cad rab tu rtogs par ’gyur ro ||  spyod pa daṅ (3) ldan pa źes bya ba’i tiṅ ṅe ’dzin ni sems can thams cad kyi sems daṅ spyod pa la ’jug pa’i ye śes su ’gyur ro ||  sa ’dzin ces bya ba’i tiṅ ṅe ’dzin ni chags pa daṅ źe sdaṅ med par ’gyur ro ||  bdud kyi dkyil ’khor ’joms pa źes bya ba’i tiṅ ṅe ’dzin ni bdud bźi las yaṅ dag (4) par ’da’ bar ’gyur ro ||  lus rnam par ’jig pa źes bya ba’i tiṅ ṅe ’dzin ni gzugs thams cad rnam par ’jig par ’gyur ro ||  mi ’dzums pa źes bya ba’i tiṅ ṅe ’dzin ni sems rtse gcig tu ’gyur ro ||  rnam pa la ’jug pa źes bya ba’i tiṅ ṅe ’dzin ni dmigs pa thams (5) cad yoṅs su dag par ’gyur ro ||  ñon moṅs pa med pa źes bya ba’i tiṅ ṅe dzin ni dmigs pa thams cad las yaṅ dag par ’da’ bar ’gyur ro ||  ’khor lo dri ma med pa źes bya ba’i tiṅ ṅe ’dzin ni chos kyi ’khor lo yoṅs su dag par ’gyur ro ||  glog ’od ces bya ba’i tiṅ ṅe (6) ’dzin ni sems kyi skad cig ’jig pa la rnam par lta bar ’gyur ro ||  legs par byas pas rnam par rgyal ba źes bya ba’i tiṅ ṅe ’dzin ni dge ba’i chos thams cad yoṅs su rdzogs par ’gyur ro ||  rnam par sbyoṅ ba źes bya ba’i tiṅ ṅe ’dzin ni mi dge ba’i chos thams cad spoṅ (7) bar ’gyur ro ||  lus kyi rgyan ces bya ba’i tiṅ ṅe ’dzin ni mtshan daṅ dpe byad bzaṅ po yoṅs su rdzogs par ’gyur ro ||  ṅag gi rgyan ces bya ba’i tiṅ ṅe ’dzin ni tshaṅs pa’i sgra skad bsgrags pas sems can thams cad kyi sems mgu bar ’gyur ro ||  sems kyi rgyan ces bya (291b1) ba’i tiṅ ṅe ’dzin tiṅ ṅe ’dzin las mi ñams par ’gyur ro ||  brtan pa źes bya ba’i tiṅ ṅe ’dzin ni phyir mi ldog par ’gyur ro ||  mtshuṅs par gtoṅ ba źes bya ba’i tiṅ ṅe ’dzin ni sems can tha dad pa med par ’gyur ro ||  tshul khrims bsags pa źes bya ba’i tiṅ ṅe ’dzin ni smon (2) lam thams cad yoṅs su rdzogs par ’gyur ro ||  bzod pa’i go bgos pa źes bya ba’i tiṅ ṅe ’dzin ni lus daṅ srog la mi lta par ’gyur ro ||  brtson ’grus brtan pa źes bya ba’i tiṅ ṅe ’dzin ni mṅon par śes pa myur bar ’gyur ro ||  tshad med pa’i rnam pa źes bya ba’i tiṅ ṅe (3) ’dzin ni tshaṅs pa la dbaṅ byed par ’gyur ro ||  ci yaṅ med pa źes bya ba’i thiṅ ṅe ’dzin ni gzugs med pa’i khams yoṅs su sbyoṅ bar ’gyur ro ||  lhun po’i rgyal mtshan źes bya ba’i tiṅ ṅe ’dzin ni sems can thams cad zil gyis gnon par ’gyur ro ||  lhun po’i sgron ma źes (4) bya ba’i tiṅ ṅe ’dzin ni phyogs bcur rnam par lta bar ’gyur ro ||  śes rab kyi skar mda’ źes bya ba’i tiṅ ṅe ’dzin ni sgrib pa daṅ | chod pa daṅ | kun nas ldaṅ ba thams cad rnam par sel bar ’gyur ro ||  rgya mtsho’i phyag rgya źes bya ba’i tiṅ ṅe ’dzin ni las daṅ bya ba sna tshogs la ’jug (5) par ’gyur ro ||  mtha’ yas ’khyil ba źes bya ba’i tiṅ ṅe ’dzin ni lta ba thams cad yoṅs su gcod par ’gyur ro ||  stoṅ pa ñid ces bya ba’i tiṅ ṅe ’dzin ni dmigs pa daṅ lta ba thams cad spoṅ bar ’gyur ro ||  mtshan ma med pa źes bya ba’i tiṅ ṅe ’dzin ni rtog pa daṅ | rnam par rtog pa daṅ | (6) yoṅs su rtog pa thams cad spoṅ bar ’gyur ro ||  smon pa med pa źes bya ba’i tiṅ ṅe ’dzin ni smon lam thams cad yoṅs su rdzogs par ’gyur ro ||  mi g-yo ba źes bya ba’i tiṅ ṅe ’dzin ni g-yo ba daṅ sems pa thams cad ’joms par ’gyur ro ||  sgra daṅ ldan pa źes bya ba’i tiṅ ṅe ’dzin ni (7) spobs pa thogs pa med par ’gyur ro ||  kun ’dzin pa źes bya ba’i tiṅ ṅe ’dzin ni thos pa thams cad ’dzin par ’gyur ro ||  dran pa rnam par dag pa źes bya ba’i tiṅ ṅe ’dzin ni tshad med pa’i snod kyis saṅs rgyas kyi chos thams cad tshol bar ’gyur ro ||  mi źad pa źes bya ba’i tiṅ ṅe ’dzin ni sems (292a1) can thams cad mgu bar ’gyur ro ||  rin chen bkod pa źes bya ba’i tiṅ ṅe ’dzin ni lag na rin po che rab tu rñed par ’gyur ro ||  rjes su ’gro ba źes bya ba’i tiṅ ṅe ’dzin ni sems thams cad kyi sems śes par ’gyur ro ||  ’gro ba la ’jug pa źes bya ba’i tiṅ ṅe ’dzin ni ’gro (2) pa thams cad rtogs par ’gyur ro ||  blo gros la ’jug pa źes bya ba’i tiṅ ṅe ’dzin ni sems daṅ yid rnam par dag par ’gyur ro ||  sprin daṅ ldan pa źes bya ba’i tiṅ ṅe ’dzin ni mos pa ji lta ba bźin du chos kyi char rab tu ’bebs par ’gyur ro ||  saṅs rgyas rjes su dran pa źes bya (3) ba’i tiṅ ṅe ’dzin ni bdud rtsi’i chos rñed par ’gyur ro ||  chos rjes su dran pa źes bya ba’i tiṅ ṅe ’dzin ni ’dod chags daṅ bral ba’i chos mṅon sum du byed par ’gyur ro ||  dge ’dun rjes su dran pa źes bya ba’i tiṅ ṅe ’dzin ni saṅs rgyas kyi chos las mi ldog par ’gyur ro ||  gtoṅ ba (4) rjes su dran pa źes bya ba’i tiṅ ṅe ’dzin ni phuṅ po thams cad rab tu ’dor bar ’gyur ro ||  tshul khrims rje su su dran pa źes bya ba’i tiṅ ṅe ’dzin ni saṅs rgyas thams cad kyi chos kyi rtsa ba la rab tu ’god par ’gyur ro ||  lha rjes su dran pa źes bya ba’i tiṅ ṅes ’dzin ni rnam par dag pa’i chos (5) la kha na ma tho ba med par ’gyur ro ||  chos kyi dbyiṅs la ’jug pa źes bya ba’i tiṅ ṅe ’dzin ni chos thams cad la yaṅ dag par gźol bar ’gyur ro ||  nam mkha’i ṅo bo ñid ces bya ba’i tiṅ ṅe ’dzin ni chos thams cad la chags pa med par ’gyur ro ||  raṅ bźin gyis ma skyes pa źes (6) bya ba’i tiṅ ṅai ’dzin ni mi skye ba’i chos la bzod pa thob par ’gyur ro ||  rgyud chags pa daṅ rgyud ma yin pa’i rjes su rtogs pa źes bya ba’i tiṅ ṅe ’dzin ni yi ge thams cad daṅ tshig rab tu dbye ba śes pa la mkhas pa ’dzin par ’gyur ro ||  śin tu sbyaṅs pa dri ma med pa’i phyag rgya źes bya ba’i (7) tiṅ ṅe ’dzin ni tiṅ ṅe ’dzin gaṅ daṅ ldan na byaṅ chub sems dpa’ de sems skad cig gcig daṅ ldan pa’i śes rab kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya’o || 
Son of good family, there are eighty1 ways into those concentrations (samādhimukha), and again each of them has five hundred gates into concentrations;  adding all of them together, those will be forty thousand concentrations, and thus those will be eighty thousand concentrations counting impurity and purification (saṃkleśavyavadāna);  those will be eighty-four thousand concentrations of knowing the imperishability (akṣayatā) in the past, future, and present.  As many as are concentrations, so many are ways into the dharma (dharmamukha), and so many are masses of religious teachings (dharmaskandha). Thus it is said that the Tathāgata explained eighty-four thousand masses of religious teachings (caturaśītidharmaskandhasahasra) for the sake of entering into the eighty-four thousand kinds of behaviour of living beings.  This is, son of good family, the summary of the dharma (dharmoddāna) for all beings to know the entrance into the knowledge and practices of the buddha (buddhajñānapracārapraveśa).  Since that which is entering into all knowledge of the buddha and all behaviour of living beings is immeasurable and inconceivable, even if your life were to last eight thousand aeons, it would not be easy to express.  When this knowledge of the buddha was taught and those gates into concentrations were explained, sixteen thousand bodhisatvas attained the tolerance that all things are unborn (anutpattikadharmakṣānti), which is brought about through the knowledge and concentrations (samādhijñānābhinirhṛta).  Eighty-four thousand sons of gods produced the thought of incomparable complete awakening (caturaśītisahasradevaputrā anuttarāyāṃ samyaksaṃbodhau cittāny utpādayanti).  Then the Lord applauded the bodhisatva Gaganagañja (atha khalu bhagavān gaganagañjāya bodhisatvāya sādhukāram adāt):  “Good man (satpuruṣa), the teaching of this gate into concentration (samādhimukha) was well spoken (subhāṣita) by you. Just as the dharmas are not dependent on others (aparapratyaya) because they are directly perceived by [the senses] of your body (kāyapratyakṣa), in the same way the knowledge of the tathāgata was elucidated - this complete teaching is good, very good.” 
.  .  .  .  .  .  .  .  .  . 
善男子如是八十三摩地門。一一皆有五百三摩地門。  以爲眷屬合集算計。成於四萬三摩地門。清淨雜染。足爲八萬三摩地門。  彼前後中際及無盡智。各有五百三摩地門。并清淨雜染。合成八萬四千三摩地門。  乃至如是爾所三摩地。爲爾所法鄡馱南。復成如來八萬四千差別法蘊。由彼有情八萬四千心行別故。  善男子根本鄡馱南。令諸有情入佛智行生警悟故。  復次一切佛智。入一切有情心行。所説法藏。無量無邊不可思議。非百千劫之所能説。  我今於此三摩地門略説少分。説此法時會中有一萬六千菩薩。於三摩地門證無生法忍。  八萬四千人天發阿耨多羅三藐三菩提心。  爾時世尊讃大虚空藏菩薩言。  善哉善哉善男子。快説如是三摩地功徳法門。顯揚如來微妙勝智。而此法門汝身自證。不由他悟。 
rigs kyi bu de dag ni tiṅ ṅe ’dzin gyi sgo brgyad cu ste | tiṅ ṅe ’dzin de re re la yaṅ ’khor (292b1) tiṅ ṅe ’dzin gyi sgo lṅa brgya lṅa brgya yod do ||  de dag thams cad bsdoms na tiṅ ṅe ’dzin bźi khrir ’gyur te | de dag ni kun nas ñon moṅs pa daṅ | rnam par byaṅ bas tiṅ ṅe ’dzin brgyad khrir ’gyur ro ||  de dag sṅon gyi mtha’ daṅ | phyi ma’i mtha’ daṅ | da ltar byuṅ ba mi zad pa’i (2) ye śes kyi tiṅ ṅe ’dzin brgyad khri bźi stoṅ du ’gyur ro ||  tiṅ ṅe ’dzin ji sñed pa chos kyi sgo mo yaṅ de sñed | chos kyi phuṅ po yaṅ de sñed de | de’i phyir sems can gyi spyod pa brgyad khri bźi stoṅ la rab tu ’jug pa’i phyir chos kyi phuṅ po brgyad khri bźi stoṅ de bźin gśegs pas bśad (3) ces bya’o ||  rigs kyi bu ’di ni saṅs rgyas kyi ye śes daṅ spyod pa la ’jug pa sems can rnams śes par bya ba’i phyir chos kyi mdo’o ||  gaṅ saṅs rgyas kyi ye śes mtha’ dag daṅ | sems can gyi spyod pa mtha’ dag la ’jug pa de ni tshad med bsam gyis mi khyab ste | bskal (4) pa brgyad stoṅ gi mthar ’dug kyaṅ bśad par sla ba ma yin no ||  saṅs rgyas kyi ye śes ’di yoṅs su bstan śiṅ tiṅ ṅe ’dzin gyi sgo ’di dag bśad pa na | byaṅ chub sems dpa’ khri drug stoṅ ni tiṅ ṅe ’dzin daṅ | ye śes kyis mṅon par bsgrubs pa’i mi skye ba’i chos la bzod pa (5) thob par gyur to ||  lha’i bu brgyad khri bźi stoṅ ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so ||  de nas bcom ldan ’das kyis byaṅ chub sems dpa’ nam mkha’ mdzod la legs so źes bya ba byin te |  skyes bu dam pa khyod kyis tiṅ ṅe ’dzin gyi sgo ’di bstan (6) pa ni legs par smras te | lus mṅon sum pas gźan gyi driṅ la mi ’jog pa’i chos rnams la ji lta ba bźin du de bźin du de bźin gśegs pa’i ye śes yoṅs su brjod pa ’di śin tu yoṅs su bstan pa ni legs so legs so || 
gaganagañjaparipṛcchā, volume 5  Then the bodhisatva Ratnaśrī addressed himself to the Lord:  “O Lord, how did the bodhisatva Gaganagañja pour down the rain of all kinds of jewels (sarvaratnavarṣa) for the first time?”  At these words, the Lord said this to the bodhisatva Ratnaśrī (evam ukte bhagavān ratnaśrīṃ bodhisatvam etad avocat):  “Once, son of good family, long ago, countless aeons ago, long and very long before, at that time, the tathāgata Vimalaprabhānantaraśmirāja, worthy of offerings, the perfectly awakened one, perfect in wisdom and conduct, a sugata, a knower of the world, a charioteer of human beings to be tamed, unsurpassable, a teacher of gods and men, a buddha, a blessed one appeared in the aeon called Guṇaprabha, in the universe called Kāyabandhana (tena kālena tena samayena vimalaprabhānantaraśmirājo nāma tathāgato ’rhan samyakṣaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devamanuṣyāṇāṃ buddho bhagavān kāyabandhane lokadhātau guṇaprabhe kalpe).  That universe called Kāyabandhana was, son of good family, thriving, prosperous, safe, well-provided, filled with a great multitude of men (ṛddhaś ca sphītaś ca kṣemaś ca subhikṣaś cākīrṇabahujanamanuṣyaś ca), adorned with seven precious jewels (saptaratnālaṃkṛta), peaceful and delightful, pleasant to touch like a soft cloth (kācilindika), displayed by the lotus of gold from the Jāmbū river (jāmbūnadapadma), decorated with all kinds of luminous jewels, patterned like a chess-board (aṣṭāpadanibaddha), and even like the palm of the hand (samapāṇitalajāta).  Just like the enjoyment (bhoga) and entertainment (samudācāra) of the Paranirmitavaśavartin gods, all the people in that universe, staying in celestial palace (vimāna) and pavilions (kūṭāgāra), enjoyed food and drink (anannapāna) as they wished.  Son of good family, there were the tathāgata Vimalaprabhānantaraśmirāja and sixty hundred billion bodhisatvas in his great congregation of bodhisatvas.  Then at that time, son of good family, there was a universal king (cakravartirāja) called Puṇyālaṃkāra who possessed seven precious jewels (saptaratnasamanvāgata).  His palace was built in the center of Jambūdvīpa, would be four yojanas to the four cardinal directions, was variegated and beautiful to behold, was made of seven precious jewels (saptaratnaparipūrṇa), and was well adorned with five hundred gardens (udyāna);  he had eighty-four thousand wives, and all of them were famously beautiful;  he had eighty four thousand sons, and all of them were possessed of the power of a champion (mahānagnabala) and courage (parākrama).  Son of good family, there were two wives of the king Puṇyālaṃkāra, and their names are Śrītejā and Śrīprabhā.  When the king Puṇyālaṃkāra entered into the garden called ‘Sukhavyūha’ and stayed with his wives, from their the treasuries of the two wives, two sons were miraculously born, who have perfected previous practices, fulfilled vows, entered into the thought of incomparable complete awakening, and their name was Siṃha and Siṃhavikrāntagāmin.  Immediately after those two sons were born, in one voice they spoke the following verses to their father, the kind Puṇyālaṃkāra: 
  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
  爾時寶吉祥菩薩白佛言。  世尊以何因縁。虚空藏菩薩於如來所。能從虚空雨於衆寶。  佛告寶吉祥菩薩言。  善男子我念過去無量不可數劫。爾時有佛出興於世。號無垢炎無量光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 彌佉羅。劫名功徳光。  善男子其彌佉羅世界。國土安樂人民熾盛。七寶爲地其平如掌。清淨柔軟猶若迦止栗多綿。行隨觸時受勝快樂。閻浮檀金以覆其上。種種諸寶而爲嚴飾。界以八道寶樹行列。  如他化天。隨所受用皆適其意。諸人天衆悉共居止宮殿樓閣。心念飮食隨意皆至。  善男子彼無垢炎無量光王如來。有六十那由他菩薩摩訶薩衆。  當於彼時。有轉輪聖王名曰福報莊嚴。七寶具足。  其王國城如贍部洲所居宮殿。東西南北四方皆各四瑜繕那。間錯七寶以爲莊嚴。復有五百園苑嚴飾交映。  善男子是福報莊嚴王。有八萬四千婇女端正殊妙。  有四萬子皆悉端嚴。力勇無敵。  有二寶女一名吉祥威。二名吉祥光。  王與婇女及諸王子。前後圍遶。往詣於彼愛莊嚴園。遊觀歌舞而自娯樂。是二寶女各於懷中化生一子。端正無比色相光明。宿植善根成就願力。志求無上正等菩提。  一名師子二名師子勇歩。適化生已即共同聲。向於父王説伽陀曰 
’phags pa nam mkha’ mdzod kyis (7) źus pa | bam po lṅa pa |  de na bcom ldan ’das la byaṅ chub sems dpa’ rin chen dpal gyis ’di skad ces gsol to ||  bcom ldan ’das de bźin gśegs pa gaṅ gi thad du byaṅ chub sems dpa’ nam mkha’ mdzod kyis thog mar nam mkha’ ’di las rin po che thams (293a1) cad kyi char rab tu phab |  de skad ces gsol pa daṅ | bcom ldan ’das kyis byaṅ chub sems dpa’ rin chen dpal la ’di skad ces bka’ stsal to ||  rigs kyi bu sṅon byuṅ ba ’das pa’i dus na bskal pa bgraṅ ba las ’das pa’i pha rol gyi yaṅ ches pha rol tu gyur pa (2) de’i tshe de’i dus na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rig pa daṅ | źabs su ldan pa | bde bar gśegs pa ’jig rten mkhyen pa | skyes bu ’dul ba’i kha lo sgyur ba | bla na med pa | lha daṅ mi rnams kyi ston pa | saṅs rgyas (3) bcom ldan ’das dri ma med pa’i ’od mtha’ yas ’od zer gyi rgyal po źes bya ba skar gas źes bya ba’i ’jig rten gyi khams su yon tan gyi ’od ces bya ba’i bskal pa la ’jig rten du byuṅ ste |  yaṅ rigs kyi bu ska rags źes bya ba’i ’jig rten gyi khams de yaṅ ’byor ba | bde ba | (4) lo legs pa | rgyas pa | skye bo maṅ po daṅ mis gaṅ ba | rin po che sna bdun gyis brgyan pa | ’jam źiṅ mñen pa | gos ka tsa li na di ka ltar reg na bde ba | ’dzam bu chu bo’i gser gyi pad ma bkram pa | rin po che gsal ba sna tshogs kyis rnam par smras pa | (5) mig maṅs ris su bres pa | lag mthil ltar mñam ste |  ’jig rten gyi khams de ’di lta ste dper na gźan ’phrul dbaṅ byed kyi lha rnams kyi loṅs spyod daṅ | kun spyod pa ltar ’dug go || mi de dag thams cad kyaṅ gźal med khaṅ daṅ | khaṅ pa brtsegs pa na gnas (6) par gyur ciṅ bsam pas zas daṅ skom rab tu ’byor to ||  de yaṅ rigs kyi bu de bźin gśegs pa dri ma med pa’i ’od mtha’ yas ’od zer gyi rgyal po’i byaṅ chub sems dpa’ khrag khrig phrag drug cu’i byaṅ chub sems dpa’i dge ’dun chen po ’byuṅ ṅo ||  yaṅ rigs kyi bu de’i tshe de’i dus na (7) ’khor los sgyur ba’i rgyal po bsod nams kyis brgyan pa źes bya ba rin po che sna bdun daṅ ldan pa źig byuṅ ste |  yaṅ rigs kyi bu rgyal po bsod nams kyis brgyan pa de’i khaṅ pa ’dzam bu’i gliṅ gi dbus su brtsigs par gyur te | śar phyogs su yaṅ dpag tshad bźi | nub phyogs (293b1) daṅ | lho phyogs daṅ | byaṅ phyogs su yaṅ dpag tshad bźi bźi pa bkra ba | blta na sdug pa | rin po che sna bdun las byas pa | skyed mos tshal lṅa brgyas rab tu brgyan pa’o ||  yaṅ rigs kyi bu rgyal po bsod nams kyis brgyan pa’i btsun mo brgyad khri bźi stoṅ yod de | thams (2) cad kyaṅ yul gyi bzaṅ mo śa stag go ||  khye’u brgyad khri bźi stoṅ yod de || thams cad kyaṅ tshan po che chen po’i stobs daṅ drag śul ’chaṅ ba śa stag go ||  yaṅ rigs kyi bu rgyal po bsod nams kyis brgyan pa la btsun mo rin po che gñis yod de || gcig gi miṅ ni dpal gyi gzi (3) brjid | gcig gi miṅ ni dpal gyi ’od do ||  rgyal po bsod nams kyis brgyan pa de | dga’ ba bkod pa źes bya ba’i skyed mos tshal du źugs te | btsun mo’i naṅ na ’dug pa’i tshe lha mo de gñis kyi baṅ ba nas khye’u gñis byuṅ ste | brdzus te skyes pa sṅon gyi sbyor ba phun (4) sum tshogs pa | smon lam rdzogs pa | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu mṅon par źugs pa ste | gcig gi miṅ ni seṅ ge śes bya | gcig gi miṅ ni seṅ ge’i rtsal gyis ’gro ba źes bya ste ||  de gñis byuṅ ma thag tu sgra skad daṅ dbyaṅs gcig tu pha (5) bsod nams kyis brgyan pa la tshigs su bcad pa ’di dag smras so || 
165 Virtue and non-virtue previously performed will never be gone, offerings to the tathāgata will never be gone, resolution for the thought of awakening will never be gone, and the attainments of the most excellent learning will never be gone.  166 Generosity, morality, vow (dānaśīlasaṃvara) will never be gone, the determination to be patient will never be gone, the application of vigour (vīryārambha) for the sake of gratefulness (kṛtajñatā) and making good actions (kuśalakarma) will never be gone.  167 The liberation of thoughts by one-pointed meditation (ekāgradhyāna), never forgetting the profound reflection (nidhyāna) and insight (prajñā), making actions through knowledge (jñānakarma) all the time - because of these undisturbed dharmas, it is not difficult to attain awakening.  168 One who is not sullied by vices, who is not established in womb (garbha), and who is miraculously born is unsullied just as a lotus does not get wet with water.  169 The victorious one in the east, the Vaidyarāja, the well-gone one (sugata) who has the highest knowledge that is unattached to the three times (tryadhvāsaṅgajñānapara), for the sake of learning his dharma (dharmakāma), we are coming from the nearness of Vimalaprabhā.  170 Just like the flower of the Udumbara, it is difficult to obtain the the coming of the tathāgata. In order to see and pay respect to him, father should go to the well-gone one.  171 Having heard this teaching, the king, together with his sons, wives, retinues and hundreds of thousands creatures, proceeded to the tathāgata.2   172 Having made suitable offerings to him with flowers and perfume, they bowed down to his feet, circumambulated him, saluted him with their hands placed together, and then sat down before him.  173 Having bowed to the feet of the tathāgata, Siṃha and Siṃhavikrāntagāmin, the noble ones who are skilled in the meaning of the dharma (dharmārtha), uttered these verses:  174 Since you are the refuge, the protector, and the last resort (śaraṇaparāyaṇatrāṇakaraṇa), you has become the light for the blind in the world and are expert in knowing the thoughts and actions of living beings (satvāśayacaritakuśala). May you make them live in accordance with their faith (yathādhimukti).  175 This king longs for riches and happiness, is captivated by form, sound, and smell, never makes any offering, and does not even come to the nearness [of the tathāgata.] How could he hear the dharma?  176 O protector, by producing compassion, in order that all bings may listen to the highest path (agrayāna) and never turn away from it, please teach the most excellent way of awakening (bodhipatha).  177 The Lord, the protector, ascending to the height of eighty palm trees (tāla) in the open space, said to the king: “You should listen my highest dharma, and practice it.  178 Desire is impermanent and so is kingship (rājya). Life (jīva) is like a dew-drop on the grass (tṛṇāvaśyāyabindhūpama), and in the same way, the pleasure of passion is like a dream. Which wise man would produce joy in this?  179 Living beings are never satisfied because of desire, and thus again and again the thirst of desire is the cause. The fool who remain in the realm of objects (viṣaya) do not know how to be satisfied, and only those who are satisfied with insight (prajñā) are really satisfied.  180 Just as an illusion (māyā) is deceptive and essenceless, it is taught that the five parts of the personality (pañcaskandha) are as an illusion (māyā), these spheres (dhātu) are as a serpent-venom (āśīviṣa), the six sense organs (ṣaḍindriya) are as an empty city (śūnyagrāma).  181 Sons, wives, kingship, or even your kingdom is not your lasting friend when you are dying; the accumulation of disciplined sight, vow (saṃvara), and morality (śīla) are your friends who go to the other side [with you.]  182 When you see my perfect visual form (rūpa), qualities (guṇa), eloquence (pratibhāna), and supernatural knowledges (ṛddhi), if you want to be like that, you should produce this highest awakening.  183 Having heard this teaching, the elephant-king, together with seventy thousand koṭis of living beings, sons, wives, retinues, village people, produced the thought of awakening.  184 We will produce the supreme thought, take care of all beings, gladly do the supreme conduct of the bodhisatva, and become unsurpassed awakened ones. 
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 
昔造善惡皆不亡　供養如來亦不失
不捨菩提意樂故　堅固多聞亦不忘  不失檀那及淨戒　忍辱柔和行成就
知恩報恩作善業　精勤不捨菩提願  一心禪定得解脱　定與慧倶心不惑
能修智業常不動　是故速得證菩提  滅諸煩惱而不染　由此不生胞胎藏
化生處在蓮花上　如蓮在水而無染  東方有佛名醫王　我等自彼來求法
親近供養無垢佛　成就三世無礙智  父王可共往佛所　奉事禮敬以修治
如來出世遇甚難　猶若優曇鉢華現  王聞是語極歡喜　悉與妻子并侍從
一千倶胝諸眷屬　往詣於彼見如來  慇懃致敬彼世尊　妙華塗香以供養
頭面禮足而右遶　合掌端身住佛前  師子并及彼勇歩　亦復頂禮於佛足
禮佛足已伽他讃  爲求正法利有情
願爲拔濟勝歸依　於世盲瞑作燈燭
妙達有情心意樂　隨彼勝解能開悟  今我父王恃尊位　爲諸五欲之所纒
不往親近於如來　亦失供養及聞法  善哉世尊生悲愍　願説最勝菩提道
咸令一切聞法已　皆得不退於佛乘  時佛踊在虚空中　高於八十多羅樹
王今聽我最勝法　聞已如説而修行  五欲無常命難保　身如朝露水上泡
欲樂如夢如嬉戲　誰有智者生貪著  習欲之人無厭足　轉令熾盛増渇愛
愚夫隨境無休已　唯聖慧者能知足  五蘊如幻而不堅　誑惑世間應善察
諸界如彼毒蛇類　六處喩若空村邑  無王無國無妻子　助伴但有於無常
唯施戒定及精進　今世他世爲伴侶  觀我神通威徳力　相好端嚴具辯才
汝樂來世如是業　應發無上菩提意  福報大王聞法已　并與七十倶胝衆
妻子侍從諸眷屬　皆發無上菩提心  咸言已發最勝心　悉願廣度衆生類
誓行殊勝菩提行　願得成佛世間尊 
sṅon byas dge daṅ mi dge chud mi za || de bźin gśegs la mchod byas chud mi za ||
bsam pa byaṅ chub sems kyaṅ chud mi za || bsgrub pa gtsor byed thos pa chud mi za ||  sbyin daṅ dul daṅ sdom pa (6) chud mi za || bzod daṅ ṅes pa rnams kyaṅ chud mi za ||
byas pa gzo źiṅ dge ba’i las byas phyir || brtson ’grus brtsams pa de yaṅ chud mi zad ||  rtse gcig bsam gtan daṅ ni rnam thar sems || ṅes par rtogs daṅ śes rab sems mi ñams ||
ye śes las byas rtag tu (7) mi ’khrugs te || mi ’khrugs chos las byaṅ chub rñed mi dka’ ||  de ni ñon moṅs pa yis mi gos te || de ni slar yaṅ mṅal du mi gnas śiṅ ||
de ni pad ma’i sñiṅ por brdzus te skye || mi gos pa ni pad mchu las ltar ||  śar phyogs logs kyi rgyal ba sman pa’i rgyal || dus (294a1) gsum mi chags ye śes dam pa yi ||
bde gśegs dri med ’od kyi gan nas su || chos ’dod phyir ni de nas bdag cag ’oṅs ||  u dum bā ra’i me tog ji lta bar || de bźin gśegs pa ’byuṅ ba rñed par dkas ||
de la bsñen bkur bgyi daṅ blta slad du || (2) bde gśegs thad du yab kyaṅ bźud par bgyi ||  rgyal pos rjes su bstan pa ’di thos nas || bu daṅ btsun mo ’khor daṅ lhan cig tu ||
srog chags bye ba stoṅ gis yoṅs bskor te || rgyal ba de yi gan du ñe bar doṅ ||  me tog dri źim byug par bcas pa yis || de la (3) tshul daṅ ’dra ba’i mchod byas nas ||
źabs la phyag ’tshal rab tu bskor byas te || thal mo sbyar ba btud nas spyan sṅar ’dug ||  seṅ ge daṅ ni seṅ ge’i rtsal ’gro yaṅ || de bźin gśegs pa’i źabs la bzuṅ nas su ||
gtugs nas chos daṅ don ldan mkhas pa yi || (4) ’phags pa des ni tshigs bcad ’di dag smras ||  khyod ni skyabs daṅ mgon daṅ dpuṅ gñen te || ’jig rten loṅ ba rnams kyi sgron mar gyur ||
sems can rnams kyi bsam spyod gyur la mkhas || ji ltar mos pa de bźin gnas par mdzad ||  rgyal po ’di ni phyug ciṅ skyid (5) pas mos || gzugs daṅ sgra daṅ dri daṅ bcas pas bciṅs ||
nam yaṅ ston pa la ni mchod phyir yaṅ || ñe bar mi mchi chos lta ga la ñan ||  mgon po thugs rje rab tu skyed mdzod la || ji ltar de kun lhan cig thos nas su ||
theg pa mchog las ldog par mi ’gyur ba || byaṅ chub (6) lam mchog de ni legs par ston ||  bcom ldan mgon po ta la brgyad cu srid || nam mkhar ’phags bźugs mi dbaṅ de la gsuṅs ||
ṅa yi chos mchog rgyal po khyod ñon la || thos nas de la tshul bźin nan tan gyis ||  ’dod pa mi rtag de bźin rgyal srid srog || srog ni rtswa yi zil (7) pa’i thigs pa ’dra ||
brtse ba de bźin ’dod bde rmi lam ’dra || mkhas pa su źig ’di la dga’ ba skyed ||  sems can gaṅ yaṅ ’dod pas ṅoms med de || phyir yaṅ de bźin ’dod pa skom źiṅ rgyu ||
byis pa ṅoms mi śes śiṅ yul la gnas || śes rab gaṅ ṅoms de dag śin tu (294b1) ṅoms ||  sgyu ma slu źiṅ sñiṅ po med pa ltar || de bźin phuṅ po lṅa yaṅ sgyu ma ’dra ||
khams rnams ’di dag sbrul gdug bźin du bstan || dbaṅ po drug ni stoṅ pa’i groṅ daṅ ’dra ||  bu daṅ chuṅ ma rgyal srid yul ’khor yaṅ || ’chi bar gnas pa’i grogs su gyur pa med ||
spyan dul kun sdom (2) tshul khrims phuṅ po ni || de dag pha rol ’gro ba’i grogs yin no ||  ṅa yi gzugs daṅ yon tan spobs pa rdzogs || rdzu ’phrul dag kyaṅ ji ’dra rab ltos la ||
gal te ’di ’dra bar yaṅ ’gyur ’dod na || byaṅ chub dam pa ’di phyir sems skyed cig ||  rgyal po glaṅ po des ni chos thos nas || (3) srog chags bye ba stoṅ phrag bdun cu daṅ ||
sras daṅ btsun mo stobs bcas groṅ mi rnams || byaṅ chub dam pa ’di phyir sems bskyed de ||  bdag cag mchog gi sems ni bskyed par bgyi || sems can thams cad mgron du gñer bar bgyi ||
byaṅ chub spyod mchog yid ’oṅ spyod par bgyi || (4) ’gro ba bla med saṅs rgyas ’gyur bar bgyi || 
In that way, son of good family, the king Puṇyālaṃkāra, by all sorts of offerings (sukhopadhāna) and enjoyments (paribhoga) which were appropriate, beautiful and faultless, paid respect to the Lord and his disciples for eighty-four thousand years.  Those two boys, Siṃha and Siṃhavikrāntagāmin, according to the teaching of the Lord, left ordinary household life behind and became renunciants (āgārād anagārikāṃ pravrajitaḥ).”  After those became renunciants, twenty thousand princes also left ordinary household life and became renunciants.  Then the monk Siṃha and Siṃhavikrāntagāmin vigorously applied themselves to the dharma that is the wings of awakening (bodhipakṣikadharma), austerity (saṃlekha), and practice in solitude, thereby they soon produced the five supernormal knowledges (pañcābhijñā utpāditāḥ).  Having attained supernatural knowledges (abhijñā), the two explained the dharma by their own magical power (ṛddhibala) and the power of vows (praṇidhānabala) in all world-spheres (sarvalokadhātu), brought immeasurable and incalculable living beings to maturity, and established them in the incomparable complete awakening (anuttarasamyaksaṃbodhi).  After eighty-four thousand years, son of good family, the king Puṇyālaṃkāra proceeded to the place where the tathāgata Vimalaprabhānantaraśmirāja stayed, and saw his two sons who became renunciants.  Having thus seen, he produced a contemptuous attitude (paribhavacitta) about them, thinking: “While I have served the tathāgata through all sorts of offerings (sarvasukhopadhāna) for eighty four thousand years, what have they done?”  Then, son of good family, the tathāgata Vimalaprabhānantaraśmirāja, having known the king Puṇyālaṃkāra’ thought, said this to Siṃhavikrāntagāmin:  “By teaching the power of insight (prajñā), supernatural knowledges (abhijñā), merits (puṇya), and knowledges (jñāna), son of good family, make all the assembly happy, outshine (dhyāmīkṛta) all abodes of Māra (sarvamārabhavana), illuminate the way of awakening (bodhimārga), satisfy all living beings, defeat all opponents (parapravādin), light the lamp of the dharma (dharmolkā), purify all vices (sarvakleśa), and demonstrate the miraculous play of the bodhisatva (bodhisatvavikrīḍita)!”  Then the bodhisatva Siṃhavikrāntagāmin gently touched the open space with his hand, and just then the world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu) was shaken in six ways.  Again he gently touched the open space with his hand, and then the sound of music played by hundreds, thousands, millions, billions of musical instruments resonated in open space.  Again he gently touched the open space with his hand, and then the rain of flowers which has wonderful smell and which are pleasant to touch like a soft cloth (kācilindika) poured down from open space.  Again he gently touched the open space with his hand, and just then the rain of all sorts of jewels (ratna), enjoyments (bhoga), and entertainments (samudācāra) poured down from the open space.  Just as the rain of all kinds of requisites (pariṣkāra) poured down on the world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu), just so the rain of food and drink poured down.  Then the tathāgata Vimalaprabhānantaraśmirāja said this to the king Puṇyālaṃkāra: “With giving gifts, great king, how much amount of this rain of jewels is falling?”  Puṇyālaṃkāra replied: “O Lord, this rain of jewels is not easy to illustrate because it is immeasurable.”  The Lord said: “O great king, if this bodhisatva Siṃhavikrāntagāmin wishes, then, by the power of the knowledge of supernatural knowledges (abhijñājñānabala), such rain poured down on world-spheres as numerous as the grains of sand in the river Gaṅgā, and thus living beings in those world-spheres are satisfied according to their wishes.  In this way, son of good family, when the rain of all kinds of jewels poured down from the open space, the gods of the earth (bhauma), filled with admiration, said that this bodhisatva is supposed to become the Gaganagañja.  When such rain of all kinds of jewels poured down, just as the gods of the earth (bhauma) said, so the gods of the Cāturmahārājika heaven, the Trāyastriṃśa heaven, the Yāṃa heaven, the Tuṣita heaven, and the Nirmāṇarati heaven, filled with admiration, also said that this bodhisatva is supposed to become the Gaganagañja. Then the tathāgata Vimalaprabhānantaraśmirāja rejoiced (anumud-) in that name, and the buddhas as numerous as the grains of sand in the river Gaṅgā rejoiced in that name.  Son of good family, the king Puṇyālaṃkāra, having seen the bodhisatva Siṃhavikrāntagāmin’s power of supernatural knowledges (abhijñā), merits (puṇya) and knowledges (jñāna), handed over the crown to his son called Jayamati. Then, with conviction, he left ordinary household life behind and became a renunciant (śraddhayā āgārād anagārikāṃ pravrajitaḥ), and thought: “Giving (dāna) is the attachment of thoughts (cittasaṃrakta), but becoming a renunciant (pravrajyā) is the purification of thoughts;  giving is the hinderance of body and speech (kāyavāc), but becoming a renunciant is the purification of body and speech;  giving is the great hinderance, but becoming a renunciant is eliminating all hinderances;  giving is grass and leaves (tṛṇaparṇa), but becoming a renunciant is obtaining essence and fruit;  giving is constructing what belongs to me (mama), grasping it, and possessing it, but becoming a renunciant is giving away all you grasp;  giving is not moving away from the view that there is a permanent substance (satkāyadṛṣṭi), but becoming a renunciant is the purification of all views (sarvadṛṣṭi);  giving is a practice like child’s play, but becoming a renunciant is the state of discipline, calmness, and docileness (ājāneya).’  Having this thought, he who became a renunciant carefully and vigorously practiced in solitude, and soon he produced the five supernormal knowledges (pañcābhijñā utpāditāḥ).  Son of good family, [if you think that,] at that time, the king Puṇyālaṃkāra was a someone else, you should not think so (na khalu punar evaṃ draṣṭavyam).  Why is that? It is the tathāgata Krakucchanda, who, during that time, was the universal king Puṇyālaṃkāra (tat kasmād dhetoḥ | krakucchandaḥ sa tathāgato tena kālena samayena puṇyālaṃkāro nāma rājābhūc cakravartī).  The bodhisatva Gaganagañja was at that time the bodhisatva Siṃhavikrāntagāmin, and thus for the first time the rain of jewels (ratnavarṣa) poured down from open space.  For incalculable and immeasurable hundreds, thousands, millions, billions of aeons, the rain of jewels has poured down from the open space since his supernormal knowledge (abhijñā) is imperishable.  I was, son of good family, at that time the bodhisatva Siṃha, and the bodhisatva Maitreya was at that time the prince Jayamati who succeeded to the crown by the king Puṇyālaṃkāra.  Whosoever is delighted and purified in this words (pravacana), son of good family, that one will be the basis of living beings who generate the root of good (kuśalamūla).  All the living beings who produced the thought of the incomparable complete awakening (anuttarasamyaksaṃbodhi) never turn back (avaivartika) from the awakening.  When these discourses on amazing history (itihāsaka) were taught, twelve thousand beings produced the thought of the incomparable complete awakening (anuttarasamyaksaṃbodhi). 
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善男子時福報莊嚴王。從佛所聞是伽陀已。與其眷屬合掌恭敬。稽首作禮而白佛言。世尊唯願垂慈受我供養。爾時世尊心生憐愍即受其請。時福報莊嚴王即以種種衣服飮食臥具醫藥。皆是殊勝上妙珍異離過之財。於八萬四千歳以爲供養。  時師子及師子勇歩。并餘二萬王子。發淨信心捨世榮位。於彼佛法出家爲道。  See the previous record  時王二子勤行精進。於菩提分法。修習不久獲五神通。  以如意通力及知願力。能於一切諸佛世界施作佛事。廣爲有情説於妙法。令無量無數阿僧祇有情。安住阿耨多羅三藐三菩提心。  善男子其福報莊嚴王。過八萬四千歳已。爲聞法故。往詣無垢炎無量光王如來所。  見二童子出家修道窮自思惟是童子出家有何所獲。不知於我八萬四千歳中。以種種樂具供養功徳。  善男子時無垢炎無量光如來知王心念。即告師子勇歩童子言。  善男子汝應示現慧神通福神通力神通。暎蔽大衆所有威光并魔宮殿一切光明顯菩提相。令此大衆生希有心。得於正見降伏異論。然大法炬息諸煩惱。遊戲菩薩自在神通。  爾時師子勇歩菩薩。即時擧手捫大虚空。三千世界六種震動。  復更擧手捫摸虚空。即於空中而有百千倶胝天樂。不鼓自鳴其音和雅。  復更擧手捫摸如前。即雨無量昔未聞見極妙天花。柔軟猶如迦止栗那綿。手觸之時受勝快樂。  種種寶末香塗香。繒蓋幢幡衣服飮食。一切受用莊嚴資具。積滿三千大千世界。一切衆會得未曾有。  See the previous record  爾時無垢炎無量光王如來。告福報莊嚴王言。如是雨寶廣大惠施可得知其數量以不。  王白佛言。世尊所雨寶施猶如虚空不可知量。  佛言大王此師子勇歩菩薩。若以神通智慧之力。是刹那頃雨如是寶。遍於恒河沙數世界。一切有情隨意所取。皆得滿足悉令歡喜。善男子當爾之時。  有地居天唱如是言。此菩薩於當來世。必得成就虚空庫藏。能隨有情心之所求。皆從空中雨如是寶。  如是四大王衆天三十三天夜摩天。覩史多天樂變化天。他化自在天大梵王天。展轉相告悉皆如是」爾時無垢炎無量光王如來即便印可。如是當成虚空庫藏。作是言已恒沙諸佛。悉共發聲同時印可亦復如是。善男子彼福報莊嚴王。見師子勇歩菩薩神變如是。合掌向佛白言。  世尊菩薩神通福徳之力。乃能如是不可思議。即立王子勝慧繼嗣爲王。自捨國位剃除鬒髮。於彼佛法出家爲道。既出家已作是思惟。所捨施者爲欲利益身口意故。夫出家者令身口意悉清淨故。  See the previous record  所捨施者爲濟闕乏。夫出家者無所闕乏。  所捨施者得報危脆。夫出家者獲果堅實。  所捨施者有我所攝。夫出家者無所攝受。  所捨施者有於身見。夫出家者離一切見。  所捨施者猶如嬰孩。歡喜遊戲而無所知。夫出家者寂靜智慧悉皆遍知。  作是思惟已閑居寂靜。不生放逸勤加修道。其後未久獲五神通。  善男子爾時福報莊嚴王者莫作異觀。  即拘留孫如來是也。  爾時師子菩薩者即我身是。師子勇歩菩薩者即大虚空藏菩薩是。  是虚空藏菩薩。於無量百千倶胝那庾多劫。從虚空庫藏。常能雨寶無有休息。  善男子爾時勝慧王子者。今慈氏菩薩是。  善男子悦意清淨。宿植善根所聞法教。當知皆是有情依處。    説此大虚空藏菩薩昔因縁時。有十二萬人。皆發阿耨多羅三藐三菩提心 
rigs kyi bu de ltar rgyal po bsod nams kyis brgyan pa des bcom ldan ’das ’khor daṅ bcas pa la lo brgyad khri bźi stoṅ gi bar du ruṅ ba yid du ’oṅ ba kha na ma tho ba med pa’i bde ba’i yo byad daṅ yoṅs su loṅs spyod pa thams cad kyis rmi gro (5) byas so ||  khye’u seṅ ge daṅ | seṅ ge’i rtsal gyis ’gro ba de gñis bcom ldan ’das de’i bstan pa la khyim nas khyim med par rab tu byuṅ ṅo ||  de dag rab tu byuṅ bas rgyal bu phyi ma ñi khri yaṅ khyim nas khyim med par rab tu byuṅ ṅo ||  de nas seṅ ge daṅ | seṅ ge’i rtsal gyis ’gro ba’i dge (6) sloṅ byaṅ chub kyi phyogs kyi chos daṅ | yo byad bsñuṅs pa daṅ | dben par spyod pa la sbyor źiṅ brtson pas riṅ po ma lon par mṅon par śes pa lṅa ba skyed do ||  de dag mṅon par śes pa rñed pas ’jig rten gyi khams thams cad du raṅ gi rdzu ’phrul gyi stobs daṅ | smon lam gyi stobs (7) kyis chos bśad nas de gñis kyis sems can tshad med graṅs med pa yoṅs su mi smin par byas te | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub la rab tu bkod par gyur to ||  rigs kyi bu ’di ltar lo brgyad khri bźi stoṅ ’das nas rgyal po bsod nams kyis brgyan pa de | bcom (295a1) ldan ’das de bźin gśegs pa dri ma med pa’i ’od mtha’ yas ’od zer gyi rgyal po ga la ba der soṅ ba daṅ | des khye’u de gñis rab tu byuṅ bar mthoṅ ṅo ||  mthoṅ nas kyaṅ ṅas ni lo brgyad khri bźi stoṅ gi bar du de bźin gśegs pa la bde ba’i yo byad thams cad (2) kyis bsñen bkur byas na ’di gñis rab tu byuṅ nas | ṅas ma byas pa ci źig byas sñam du brñas pa’i sems skyes so ||  rigs kyi bu de nas yaṅ de bźin gśegs pa dri ma med pa’i ’od mtha’ yas ’od zer gyi rgyal pos | rgyal po bsod nams kyis brgyan pa de lta bur sems pa (3) mkhyen nas || byaṅ chub sems dpa’ seṅ ge’i rtsal gyis ’gro ba la ’di skad ces bka’ stsal to ||  rigs kyi bu khyod kyis śes rab daṅ | mṅon par śes pa daṅ | bsod nams daṅ | ye śes kyi stobs ston la ’khor thams cad dga’ bar gyis śig || bdud kyi gnas thams cad (4) mog mog por gyis śig || byas chub kyi lam ’bar bar gyis śig || sems can thams cad tshim par gyis śig || phas kyi rgol ba rnams tshar chod cig || chos kyi sgron ma ’bar bar gyis śig || ñon moṅs pa thams cad źi bar gyis śig || byaṅ chub sems dpa’i rnam par rol (5) pa’aṅ ston cig ||  de nas de’i tshe byaṅ chub sems dpa’ seṅ ge’i rtsal gyis ’gro bas de’i dus na nam mkha’ la lag pas byugs nas des nam mkha’ la lag pas byugs pa daṅ | stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams rnam pa drug tu rab tu g-yos so ||  des yaṅ nam mkha’ (6) la lag pas byugs pa daṅ | de nas de’i tshe bar snaṅ las sil sñan bye ba khrag khrig brgya stoṅ ma dkrol bar sgra byuṅ ṅo ||  des yaṅ nam mkha’ la lag pas byugs pa daṅ | de nas bar snaṅ las sṅon ma thos ma mthoṅ ba’i dri źi ma źiṅ ’jam pa ka tsa li na di ka ltar reg na bde ba’i me tog rnams (7) kyi char bab po ||  des yaṅ nam mkha’ la lag pas byugs pa daṅ | de nas de ma thag tu bar snaṅ las rin po thams cad kyi char rab tu mṅon par bab po || loṅs spyod daṅ kun spyod pa thams cad kyi char rab tu bab bo ||  ji lta bur stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams der (295b1) yo byad thams cad kyi char mṅon par rab tu ’bab pa de de lta bu’i zas daṅ skom daṅ bro’i char mṅon par rab tu bab po ||  de nas de bźin gśegs pa dri ma med pa’i ’od mtha’ yas ’od zer gyi rgyal pos rgyal po bsod nams kyis brgyan pa la ’di skad ces bka’ stsal to || rgyal po chen po (2) khyod kyis sbyin pa yoṅs su btaṅ ba daṅ rin po che ’i char bab pa ’di gaṅ maṅ |  gsol ba | bcom ldan ’das rin po che’i char ’di ni dper bgyi ba yaṅ sla ba ma lags te | de tsam du tshad ma mchis so ||  bka’ stsal pa | rgyal po chen po byaṅ chub sems dpa’ seṅ ge’i rtsal gyis (3) ’gro ba ’di mṅon par śes pa’i ye śes kyi stobs kyis ’dod na | gaṅ gā’i kluṅ gi bye ma sñed kyi ’jig rten gyi khams su ’di ’dra ba’i rin po che’i char mṅon par ’bebs so || gaṅ ’jig rten gyi khams de dag gi sems can de dag la ji lta bur ’dod pa bźin du ṅoms śiṅ tshim par byed (4) do ||  rigs kyi bu ’di ltar de’i tse de’i dus na gaṅ sa bla’i lha rnams kyis ma la ’dis sems bskyed ma thag tu nam mkha’ las rin po che thams cad kyi char mṅon par rab tu ’bab pa las na byaṅ chub sems dpa’ ’di ni nam mkha’ mdzod du ’gyur ba sñam źes sgra phyuṅ ṅo ||  ji ltar sa (5) bla’i lha rnams kyis sgra phyuṅ ba de bźin du bar snaṅ daṅ | rgyal chen bźi’i ris daṅ | sum cu rtsa gsum daṅ | ’thab bral daṅ | dga’ ldan daṅ | ’phrul dga’ nas ’og min gyi bar gyi lha rnams kyis kyaṅ ma la ’di sems bskyed ma tag tu ’di ’dra ba’i rin po che’i char rab tu bab pa las na | (6) kye ma byaṅ chub sems dpa’ ’di ni nam mkha’ mdzod du ’gyur ba sñam źes sgra phyuṅ bas miṅ de la bcom ldan ’das de bźin gśegs pa dri ma med pa’i ’od mtha’ yas ’od zer gyi rgyal po de rjes su yi raṅ ṅo || gaṅ la de rjes su yi raṅ ba de la gaṅ gā’i kluṅ gi bye ma sñed kyi saṅs rgyas bcom (7) ldan ’das rnams kyaṅ rjes su yi raṅ ṅo ||  rigs kyi bu ’di ltar rgyal po bsod nams kyis brgyan pa des byaṅ chub sems dpa’ seṅ ge’i rtsal gyis ’gro ba’i mṅon par śes pa daṅ | bsod nams daṅ ye śes kyi stobs de mthoṅ nas khye’u rgyal ba’i blo gros źes bya ba rgyal por bcug ste | (296a1) dad pas khyim nas khyim med par rab tu byuṅ nas sbyin pa ’di ni sems kun du chags pa’o || rab tu byuṅ ba ni sems yoṅs su dag pa’o ||  sbyin pa ’di ni lus daṅ ṅag gi bgegs so || rab tu byuṅ ba ni lus daṅ ṅag yoṅs su sbyoṅ ba’o ||  sbyin pa ’di ni bgegs chen (2) po’o || rab tu byuṅ ba ni bgegs thams cad ñe bar źi’o ||  sbyin pa’ di ni rtswa daṅ lo ma’o || rab tu byuṅ ba ni sñiṅ po daṅ ’bras bru ’gyurb pa’o ||  sbyin pa ’di ni ṅa’i ba daṅ bcas śiṅ yoṅs su ’dzin pa daṅ bcas pa’o || rab tu byuṅ ba ni yoṅs su ’dzin pa thams cad ’dor ba’o ||  sbyin (3) ba ’di ni ’jig tshogs la lta ba las mi bskyod pa’o || rab tu byuṅ ba ni lta ba thams cad yoṅs su sbyoṅ ba’o ||  sbyin pa ’di ni byis pa’i rtsed mo’i sbyor ba’o || rab tu byuṅ ba ’di ni dul ba daṅ | źi ba daṅ | caṅ śes pa’i sa’o sñam du de  de ltar tshul bźin rab tu sbyor źiṅ | sems de lta (4) bu daṅ bsam pa de lta bus de ltar rab tu byuṅ ste gcig pu mi ’dre ba bag yod pa | brtson pa rab tu dben par gnas pas riṅ po ma thogs par mṅon par śes pa lṅa bskyed do ||  rigs kyi bu de’i tshe de’i dus na rgyal po bsod nams kyis brgyan par gyur ba de gźan źig yin pa sñam du (5) khyod sems na de de ltar mi blta’o ||  de ci’i phyir źe na | de bźin gśegs pa ’khor ba ’jig de de’i tshe de’i dus na ’khor los sgyur ba’i rgyal po bsod nams kyis brgyan ces bya bar gyur to ||  byaṅ chub sems dpa’ nam mkha’ mdzod ’di ni | de’i tshe de’i dus na byaṅ chub sems (6) dpa’ seṅ ge’i rtsal gyis ’gro ba źes bya bar gyur te | des thog mar nam mkha’ mdzod las rin po che’i char phab bo ||  de tshun chad bskal pa bye ba khrag khrig brgya stoṅ dpag tu med graṅs med par nam yaṅ nam mkha’ mdzod las rin po che’ char ’bebs pa mṅon par śes pa las ma (7) ñams so ||  rigs kyi bu ṅa ni de’i tshe de’i dus na byaṅ chub sems dpa’ seṅ ge źes bya bar gyur to || byaṅ chub sems dpa’ byams pa ni de’i tshe de’i dus na rgyal bu rgyal ba’i blo gros źes bya bar gyur te | gaṅ rgyal po bsod nams kyis brgyan pas rgyal por bcug pa’o ||  rigs kyi bu (296b1) de’i gsuṅ rab kyaṅ ’di ltar dga’ źiṅ yoṅs su dag par gyur te | dge ba’i rtsa ba bskyed pa’i sems can rnams kyi gnas su gyur to ||  sems can gaṅ ji sñed kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed pa de dag kyaṅ byaṅ chub las phyir mi ldog par gyur to ||  sṅon (2) byuṅ ba daṅ ldan pa’i gtam ’di bstan ba na srog chags khri ñis stoṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || 
The Bodhisatva Gaganagañja 
 
 
 
Then the bodhisatva Gaganagañja addressed himself to the Lord: “O Lord, what is the supramundane path (lokottaramārga) of the bodhisatvas, the great beings?”  At these words, the Lord replied to the bodhisatva Gaganagañja:  Son of good family, what is called the supramundane path (lokottaramārga) is the six perfections (ṣaṭpāramitā), thirty-seven dharmas which are the wings of awakening (saptatriṃśadbodhipakṣikadharma), peaceful meditation (śamatha), expanded vision (vipaśyana), four means of attraction (catvāri saṃgrahavastūni), four meditaions (catvāri dhyānāni), four immeasurables (catvāry apramāṇāni), four formless states of meditation (catasra ārūpyasamāpattaya), and five supernormal knowledges (pañcābhijñā). Son of good family, this is the supramundane path of the bodhisatvas.  The world (loka) is the five parts of the personality (pañcaskandha).  Thus, having known that the form (rūpa) is impermanent (anitya), suffering (duḥkha), selfless (anātma), tranquil (śānta), empty (śūnya), without distinguishing marks (animitta), wishless (apraṇihita), unconditioned (anabhisaṃskṛta), unborn, unproduced, dependently originated, isolated, cannot be grasped (agrāhya), without basis (anālaya), unoriginated, like an illusion (māyā), like a dream (svapna), like a mirage (marīci), like the moon reflected in water (udakacandra), like an echo (pratiśrutkā), like a reflection (pratibhāsa), like a reflected image (pratibimba), and like grass, trees, walls, paths, and reflections (tṛṇakāśṭhakuḍyamārgapratibhāsa), the bodhisatva gives a gift, and enters into the suchness of giving (dānatathatā) through the suchness of form (rūpatathatā).  Then he understands the suchness of transforming (pariṇāmanatathatā) through the suchness of giving (dānatathatā), the suchness of awakening (bodhitathatā) through the suchness of transforming, the suchness of living being (satvatathatā) through the suchness of awakening, the suchness of the self (ātmatathatā) through the suchness of living being, and the suchness of all dharmas (sarvadharmatathatā) through the suchness of the self. This the suchness of all dharmas (sarvadharmatathatā) is the absence of suchness, is not different from suchness (avitathatā), and nothing else but suchness (ananyathā). Son of good family, because he gives a gift by understanding suchness, this giving is the supramundane path (lokottaramārga) of bodhisatvas.  In the same way, having known that the feeling, perception, formative factors and consciousness (vedanāsaṃjñāsaṃskāravijñāna) are impermanent, the bodhisatva gives a gift.  Having known that the consciousness (vijñāna) is suffering (duḥkha), selfless (anātma), tranquil (śānta), empty (śūnya), without distinguishing marks (animitta), wishless (apraṇihita), unconditioned (anabhisaṃskṛta), unborn, unproduced, and dependently originated, he gives a gift.  Having known that the consciousness (vijñāna) is isolated, cannot be grasped (agrāhya), without basis (anālaya), unoriginated, like an illusion (māyā), like a dream (svapna), like a mirage (marīci), like the moon reflected in water (udakacandra), like a reflection (pratibhāsa), like a reflected image (pratibimba), and has the character of being beyond information (avijñāptilakṣaṇa), he gives a gift, and thus understands the suchness of giving through the suchness of consciousness.  Then he understands the suchness of transforming (pariṇāmanatathatā) through the suchness of giving (dānatathatā), the suchness of awakening (bodhitathatā) through the suchness of transforming, the suchness of living being (satvatathatā) through the suchness of awakening, the suchness of the self (ātmatathatā) through the suchness of living being, and the suchness of all dharmas (sarvadharmatathatā) through the suchness of the self. This the suchness of all dharmas (sarvadharmatathatā) is the absence of suchness, is not different from suchness (avitathatā), and nothing else but suchness (ananyathā). Son of good family, since the bodhisatva gives a gift by understanding suchness, this giving is the supramudane path (lokottaramārga) of bodhisatva.  Again, son of good family, the bodhisatva, having known that the form (form) is impermanent (anitya), having protected the morality, etc., and having known that the form is like grass, trees, walls, paths, and reflections (tṛṇakāśṭhakuḍyamārgapratibhāsa), preserves the morality (śīlaṃ rakṣ-).  Then he understands the suchness of morality (śīlatathatā) through the suchness of form (rūpatathatā), the suchness of transforming (pariṇāmanatathatā) through the suchness of morality, the suchness of awakening (bodhitathatā) through the suchness of transforming, the suchness of living being (satvatathatā) through the suchness of awakening, the suchness of the self (ātmatathatā) through the suchness of living being, and the suchness of all dharmas (sarvadharmatathatā) through the suchness of the self.  The suchness of all dharmas (sarvadharmatathatā) is the absence of suchness, is not different from suchness (avitathatā), and nothing else but suchness (ananyathā). Since he understands the suchness, son of good family, this protecting the morality is the supramunane path of the bodhisatvas.  In the same way, the bodhisatva, having known that the feeling, perception, formative factors and consciousness (vedanāsaṃjñāsaṃskāravijñāna) are impermanent, having protected the morality, etc., and having known the character of being beyond information (avijñāptilakṣaṇa), protects the morality, and then understands the suchness of morality (śīlatathatā) through the suchness of consciousness (vijñānatathatā).  He understands the suchness of transforming through the suchness of morality, the suchness of awakening through the suchness of transforming, the suchness of living being through the suchness of awakening, the suchness of the self through the suchness of living being, and the suchness of all dharmas through the suchness of the self. This suchness of all dharmas (sarvadharmatathatā) is the absence of suchness, is not different from suchness (avitathatā), and nothing else but suchness (ananyathā). Since the bodhisatva understands suchness, this protecting the morality is the supramunane path of the bodhisatvas.  Again, son of good family, the bodhistva, having known that the form (rūpa) is impermanent, practices patience (kṣānti), makes a vigorous effort (vīryam ārabh-) according to what he understands, concentrates on meditation (dhyāna), and investigates insight (prajñā). Then he, having known that from the form is impermanent to the form is like grass, trees, walls, paths, and reflections (tṛṇakāśṭhakuḍyamārgapratibhāsa), investigates insight.  The bodhisatva understands the suchness of insight through the suchness of form, the suchness of transforming through the suchness of insight, the suchness of awakening through the suchness of transforming, the suchness of living beings through the suchness of awakening, the suchness of the self through the suchness of living beings, the suchness of all dharmas through the suchness of the self. This suchness of all dharmas (sarvadharmatathatā) is the absence of suchness, is not different from suchness (avitathatā), and nothing else but suchness (ananyathā). Son of good family, since he understands the suchness, this preserving the morality is the supramunane path of the bodhisatvas.  In that way, the bodhisatva, having known that the feeling, perception, formative factors and consciousness (vedanāsaṃjñāsaṃskāravijñāna) are impermanent, having investigated the insight, etc., and having known the character of being beyond information (avijñāptilakṣaṇa), investigates the insight. Then he understands the suchness of insight (prajñātathatā) through the suchness of consciousness (vijñānatathatā), the suchness of transforming through the suchness of insight, the suchness of awakening through the suchness of transforming, the suchness of living beings through the suchness of awakening, the suchness of the self through the suchness of living beings, the suchness of all dharmas through the suchness of the self. This suchness of all dharmas (sarvadharmatathatā) is the absence of suchness, is not different from suchness (avitathatā), and nothing else but suchness (ananyathā). Son of good family, since he understands the suchness, this investigating the insight is the supramunane path of the bodhisatvas.  Furthermore, son of good family, the bodhisatva, having known that the form is impermanent, having cultivated the application of awareness concerned with body (kāye kāyānupaśyanā smṛtyupasthānam), etc., having known that the form is like grass, trees, walls, paths, and reflections (tṛṇakāśṭhakuḍyamārgapratibhāsa), cultivates the application of awareness concerned with body.  The bodhisatva understands the suchness of body (kāyatathatā) through the suchness of form (rūpatathatā), and understands from the suchness of body to the suchness of all dharmas. This suchness of all dharmas is the absence of suchness, is not different from suchness, and nothing else but suchness. By understanding the suchness, he cultivates the application of awareness concerned with body, and thus, son of good family, this absence of thought-constructions (nirvikalpa) through the thought-construction connected with body is the supramundane path of the bodhisatvas.  In the same way, having known that the feeling, perception, formative factors and consciousness (vedanāsaṃjñāsaṃskāravijñāna) are impermanent, just as the bodhisatva gives a gift more and more, he expands his feelings, thoughts and dharmas (vedanācittadharma). Thus he, having known that the form is impermanent, having practiced the application of awareness which consists in considering the dharma (dharme dharmānupaśyanā smṛtyupasthānam), etc., having known that the form is like grass, trees, walls, paths, and reflections (tṛṇakāśṭhakuḍyamārgapratibhāsa), applies himself to the awareness which consists in considering the dharma.  Thus, he, having known that the feeling, perception, formative factors and consciousness is impermanent, having practiced the application of awareness which consists in considering the dharma, etc., having known the character of being beyond information (avijñāptilakṣaṇa), applies himself to the awareness which consists in considering the dharma.  In that way, what is the suchness of the parts of the personality (skandhatathatā) is the suchness of the application of awareness (smṛtyupasthānatathatā). What is the suchness of the application of awareness is the suchness of transforming. What is the suchness of transforming is the suchness of awakening. What is the suchness of awakening is the suchness of living beings. What is the suchness of living beings is the suchness of the self. What is the suchness of the self is the suchness of all dharmas. What is the suchness of all dharmas is the absence of suchness, is not different from suchness, and nothing else but suchness. By understanding the suchness, he applies himself to the awareness concerned with the dharma, he does not make any thought-construction through the thought-constructions connected with the dharma, and thus such understanding is the supramunane path of the bodhisatvas.  And so on, just as the bodhisatva develops the application of awareness (smṛtyupasthāna), in the same way, he develops correct elimination (samyakprahāṇa), the base of magical power (ṛddhipāda), sense organs (indriya), power (bala), the limbs of awakening (bodhyaṅga), path (mārga), peaceful meditation (śamatha), expanded vision (vipaśyana), four means of attraction (catvāri saṃgrahavastūni), four meditaions (catvāri dhyānāni), four immeasurables (catvāry apramāṇāni), four formless states of meditation (catasra ārūpyasamāpattaya), five supernormal knowledges (pañcābhijñā).  Then, since the bodhisatva attains the knowledge of supernatural knowledges (abhijñājñāna) after having known that the form is impermanent, he, having known that the form is suffering (duḥkha), selfless (anātma), tranquil (śānta), empty (śūnya), without distinguishing marks (animitta), wishless (apraṇihita), unconditioned (anabhisaṃskṛta), unborn, dependently originated, isolated, cannot be grasped (agrāhya), without basis (anālaya), unoriginated, like an illusion (māyā), like a dream (svapna), like a mirage (marīci), like the moon reflected in water (udakacandra), like an echo (pratiśrutkā), like a reflection (pratibhāsa), like a reflected image (pratibimba), and like grass, trees, walls, paths and reflection (tṛṇakāśṭhakuḍyamārgapratibhāsa), accomplishes the knowledge of supernatural knowledges (abhijñājñāna).  In that way, he accomplishes the knowledge of supernatural knowledges (abhijñājñāna) after having known that the feeling, perception, formative factors and consciousness are impermanent. Then he, having known the consciousness (vijñāna) is suffering, selfless, tranquil, empty, without distinguishing marks, wishless, unconditioned, unborn, unproduced, dependently originated, isolated, cannot be grasped, without basis, unborn, like an illusion, like a dream, like a mirage, like the moon reflected in water, like an echo, like a reflection, like a reflected image, and has the character of being beyond information (avijñāptilakṣaṇa), accomplishes supernatural knowledges.  To wit, what is the suchness of the parts of the personality (skandhatathatā) that is the suchness of supernormal knowledges (abhijñātathatā). What is the suchness of supernormal knowledges that is the suchness of transforming. What is the suchness of transforming that is the suchness of awakening. What is the suchness of awakening that is the suchness of living beings. What is the suchness of living beings that is the suchness of the self. What is the suchness of the self that is the suchness of all dharmas. What is the suchness of all dharmas that is the absence of suchness, is not different from suchness, and nothing else but suchness. By understanding the suchness, he accomplishes the knowledge of supernormal knowledges (abhijñājñāna), and thus such understanding is the supramundane path of the bodhisatvas.  Why is that? The supramunane path is to understand the suchness of form, thus the form is indestructible, uninterrupted, permanent, dependently originated, and non-origination by its own nature (svabhāvenānutpanna).  In the same way, the bodhisatva understands the suchness of feeling, perception, formative factors and consciousness, thus consciousness is indestructible, uninterrupted, permanent, dependently originated, and non-origination by its own nature (svabhāvānutpatti).  Transcending the world of the parts of personality (skandhaloka) is not to be attached to the world of form or the world without form, but to teach for living beings in the five state of existence (pañcagatyupapanna) to transcend the world, thus he teaches in that way but does not destroy the world.  Why is that? Because the essential character (lakṣaṇa) that the world is impermanent is not destroyed. The world is essentially characterized by from suffering, selflessness, peace, emptiness, non-distinguishing mark, wishlessness, the unconditioned, to suchness, thus this impermanent world is, son of good family, the pure supramunane path of the bodhisatvas.  The bodhisatva established on the pure path (mārgapariśuddhipratiṣṭhita) produces the great light of the dharma (mahāntaṃ dharmāvabhāsaṃ karoti) for the sake of living beings who are on the wrong path.  Then those living beings, having attained the light, are also established in the true supramunane path.  This path is the most excellent since it is for the sake of the obtainment of the place of awakening (bodhimaṇḍa);  this path is excellent since it is without any bad thought (sarvākuśalacitta);  this path is the best since it is to attain the summit (mūrdhan) for the sake of the knowledge of the buddha (buddhajñāna);  this path is unsurpassed since it releases [living beings] from all the stream of existence (sarvaughottaraṇa);  this path is unexcelled since it transcends all limited paths (sarvaprādeśikamārga);  this path is incomparable since there is no concept of contrary (pratipakṣānupalambha);  this path is unequalled (asamasama) since it is reciting (saṃgīti) the path of the previous buddhas (pūrvabuddha);  this path leads to happiness since it vanquishes any Māra or adversary (nihatasarvamārapratyarthika);  this path leads to no hindrance since it is the miraculous play (vikrīḍita) by knowing supernormal knowledges (abhijñā) and the base of magical power (ṛddhipāda);  this path is without darkness (tamo’ndhakāra) since it is completely pure radiance by insight (prajñā);  this path is righteous since it is without deception or guile (māyāśāṭhya);  this path is luminous since there is no crooked thinking (akuṭilacitta);  this path is impartial since it has the equal attitude to all living beings (sarvasatvasamacittatā);  this path is vast (vipula) since it is open to all living beings (sarvasatvāvakāśa);  this path is wide since there is no conflict between one another;  this path is in the state of tranquility since it leads to the unbornness (anutpāda);  this path is firm with merits (puṇya) because of the perfection of generosity (dānapāramitā);  this path is without affliction (saṃtāpa) because of the perfection of morality (śīlapāramitā);  this path is indestructible because of the perfection of forbearance (kṣāntipāramitā);  this path can not be repulsed (avivārya) because of the perfection of vigour (vīryapāramitā);  this path is free from any impurity (sarvarajavigata) because of the perfection of meditation (dhyānapāramitā);  this path leads to the sameness of open space (gaganasamatā) because of the perfection of insight (prajñāpāramitā);  this path is in accordance with knowledge (jñānānugamana) since it is without conceit (nirmānatā);  this path is in accordance with cultivating all qualities of the buddha (sarvadharmaparibhāvana) since all good qualities are fully accomplished (sarvakuśaladharmasamudānīta).  this path is in accordance with one who turns the wheel of the dharma (dharmacakrapravartanānugamana) since it keeps what has been taught before (pūrvāvisaṃvādanatā).  Since those are the pure supramunane path of the bodhisatvas, son of good family, having been established in this pure path, the bodhisatva, wearing the great armour (mahāsaṃnāha), rides in this great vehicle (mahāyāna) and proceeds to the place of awakening (bodhimaṇḍa). 
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爾時大虚空藏菩薩白佛言。世尊云何菩薩出世間道。  佛告大虚空藏菩薩言。  善男子出世間道者。所謂六波羅蜜。三十七菩提分法。奢摩他毘婆舍那。四攝法。四無量心。四禪四無色定。五神通。  善男子此名菩薩出世間道。世間者所謂五蘊。  菩薩爲求菩提。以慧方便知色無常。行於布施知色苦知色無我。知色寂靜知色空。知色無相知色無願。知色無行知色不生。知色不起知色縁生。知色遠離知色無執。知色無阿頼耶知色不發起。知色如幻知色如夢。知色如陽焔水月谷響光影。知色如影像如草木瓦礫。而行布施。  菩薩如是行施之時。知色眞如。由知色眞如故即知施眞如。知施眞如故即知迴向眞如。知迴向眞如故即得菩提眞如。得菩提眞如故即知有情眞如。知有情眞如故即知我眞如。知我眞如故即知一切法眞如。 知一切法眞如故非眞如不妄眞如。不異眞如隨知如是而行布施。善男子是爲菩薩出世間道。  如是知受想行識無常已而行布施。  如是知識無我知識寂靜。知識空知識無相。知識無願知識無行。知識無生知識無起。知識縁生  知識遠離。知識無執知識。無阿頼耶。知識不發起知識如幻如夢陽焔水月谷響光影影像。知識無形相已而行布施。  如是行施之時。知識眞如故即得施眞如。由得施眞如故即得迴向眞如。得迴向眞如故即得菩提眞如。得菩提眞如故即得有情眞如。得有情眞如故則得我眞如。得我眞如故則得一切法眞如。得一切法眞如故。非眞如不妄眞如不異眞如而行於施。善男子是爲菩薩出世間道。    復次善男子菩薩。知色無常已而護於戒。乃至知色如草木瓦礫已而護於戒。菩薩如是護戒之時。知色眞如。由知色眞如故則知戒眞如。戒眞如故則得迴向眞如。迴向眞如故則得菩提眞如。菩提眞如故則得有情眞如。有情眞如故則知我眞如。我眞如故則得一切法眞如。  一切法眞如故。非眞如不妄眞如不異眞如。則隨護於戒。善男子是名菩薩出世間道。  如是知受想行識無常已。而護於戒。如是乃至知識無形相已。而護於戒。如是護戒之時。由知識眞如故則得戒眞如。戒眞如故即得迴向眞如。  迴向眞如故則得菩提眞如。菩提眞如故則得有情眞如。有情眞如故則知我眞如。我眞如故則得一切法眞如。一切法眞如故。非眞如不妄眞如不異眞如則隨護戒。善男子是爲菩薩出世間道。  復次善男子菩薩。知色無常已而行忍辱精進禪定般若。 乃至知色如草木瓦礫已而行般若。  菩薩如是行般若之時。知色眞如。由知色眞如故則得般若眞如。般若眞如故則得迴向眞如。迴向眞如故則得菩提眞如。菩提眞如故則得有情眞如。有情眞如故則知我眞如。我眞如故。則知一切法眞如。一切法眞如故。非眞如不妄眞如不異眞如行於般若。  善男子是爲菩薩出世間道。如是知受想行識無常已。而行般若。如是乃至知識無形相已。而行般若。如是行般若時。由知識眞如故則得慧眞如。慧眞如故則得迴向眞如。迴向眞如故則得菩提眞如。菩提眞如故則得有情眞如。有情眞如故則知我眞如。我眞如故知一切法眞如。一切法眞如故。非眞如不妄眞如不異眞如。而行般若。 善男子是爲菩薩出世間道。  復次善男子菩薩。知色無常已。於身觀身修身念處。乃至知色如草木瓦礫已。修身念處。  菩薩如是修身念處之時。知色眞如知色眞如故。知身眞如。乃至知一切法眞如。一切法眞如故。非眞如不妄眞如不異眞如修身念處。不共身倶行尋伺。善男子是爲菩薩出世間道。  如是受想行識。知無常已修身念處。如是乃至知識無形相已修身念處。如是修身念處之時。由知識眞如故則得身念處眞如。身念處眞如故則得迴向眞如。迴向眞如故則得菩提眞如。菩提眞如故則得有情眞如。有情眞如故則知我眞如。我眞如故則知一切法眞如。一切法眞如故。非眞如不妄眞如不異眞如修身念處。乃至修受心法念處。亦復如是。不與法倶行尋伺。    善男子是爲菩薩出世間道。  如是知色無常已。修四正勤四如意足五根五力七菩提分八聖道分奢摩他四攝四無量四禪四無色五神通。  亦如是知色苦色無我色寂靜色空色無相色無願色無行不生不起縁生遠離。乃至知色如草木瓦礫已。引神通智。  如是知受想行識無常已引神通智。乃至知識無表相已。引神通智。  如是蘊眞如神通眞如故。乃至一切法眞如。一切法眞如故。非眞如不妄眞如不異眞如引神通智。亦復如是。善男子是爲菩薩出世間道。  何以故。此道超越世間道故。知色眞如不壞其色。不斷不常從於縁生無生自性。  如是知受想行識眞如。不壞其識。不斷不常從於縁生無生自性。  超蘊世間并欲色無色。而無染著以不染故。爲於五趣受生有情。説此名爲出世間道。  善男子是爲菩薩出世間道。此道清淨。 由佛假説有於世間。是故不壞。何以故無常相不壞世間苦相無我相寂靜相空相無相相無願相無行相。乃至眞如相不壞世間故。善男子是爲菩薩出世間道。此道清淨。  菩薩若住此清淨道。即能於彼惡道有情作大光明。  由得光明名爲安住出世間道。  此道最勝能令住趣菩提場故  此道淨勝。能離一切不善心故。  此道殊勝。能到於佛智慧頂故。  此道無上。能度生死諸瀑流故。  此道無比。能超一切偏異道故。  此道無等。無有一法能相類故。  此道無等等。不離往昔因佛道故。  此道安隱。善能摧伏諸魔怨故。  此道無礙。如意通智所遊戲故。  此道無暗。有慧光明故。  此道平正。無諸諂曲故。  此道端直。離諸邪曲故。  此道平等等有情心故。  此道廣大。容諸有情故。  此道寛博。互不相逼故。  此道能生。無有疲倦故。  此道福資糧。檀波羅蜜故。  此道無熱惱。戒波羅蜜故。  此道無怖畏。忍波羅蜜故。  此道不退轉。進波羅蜜故。  此道離諸境。禪波羅蜜故。  此道遍虚空。慧波羅蜜故。  此道隨順智。能令變化故。  此道常滿足。集諸善法故。  此道隨法輪所聞不忘故。  善男子是爲菩薩出世間道。如是殊勝清淨無比。若菩薩欲住此清淨道。當被大甲冑成就大乘。由此往詣菩提場故。 
de nas bcom ldan ’das la byaṅ chub sems dpa’ nam mkha’ mdzod kyis ’di skad ces gsol to || bcom ldan ’das byaṅ chub sems dpa’ (3) sems dpa’ chen po rnams kyi ’jig rten las ’das pa’i lam gaṅ lags |  de skad ces gsol pa daṅ | bcom ldan ’das kyis byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces bka’ stsal to ||  rigs kyi bu byaṅ chub sems dpa’ rnams kyi lam źes bya ba ni pha rol tu (4) phyin pa drug pa daṅ | byaṅ chub kyi phyogs kyi chos sum cu rtsa bdun daṅ | źi gnas daṅ | lhag mthoṅ daṅ | bsdu ba’i dṅos po bźi daṅ | bsam gtan bźi daṅ | tshad med pa bźi daṅ | gzugs med pa’i sñoms par ’jug pa bźi daṅ | mṅon par śes pa lṅa rnams te | rigs (5) kyi bu ’di ni byaṅ chub sems dpa’ rnams kyi ’jig rten las ’das pa’i lam źes bya’o ||  ’jig rten źes bya ba ni phuṅ po lṅa’o ||  de la byaṅ chub sems dpa’ gzugs mi rtag par rig nas sbyin pa sbyin no || gzugs sdug bsṅal bar rig nas sbyin pa sbyin no || gzugs bdag med par rig | (6) gzugs źi bar rig | gzugs stoṅ par rig | gzugs mtshan ma med par rig | gzugs smon pa med par rig | gzugs mṅon par ’du mi byed par rig | gzugs ma skyes par rig | gzugs ma byuṅ bar rig | gzugs rten ciṅ ’brel bar ’byuṅ bar rig | gzugs dben (7) par rig | gzugs gzuṅ ba med par rig | gzugs kun gźi med par rig | gzugs ’byuṅ ba med par rig | gzugs sgyu ma lta bur rig | gzugs rmi lam lta bur rig | gzugs smig rgyu lta bur rig | gzugs chu zla lta bur rig | gzugs brag ca lta bur rig | gzugs mig (297a1) yor lta bur rig | gzugs gzugs brñan lta bur rig | gzugs rtswa daṅ śiṅ daṅ rtsig pa daṅ lam daṅ | mig yor lta bur rig nas sbyin pa sbyin ste | gzugs kyi de bźin ñid kyis sbyin pa’i de bźin ñid la ’jug go ||  sbyin pa’i de bźin ñid kyis bsṅo ba’i de bźin ñid (2) rjes su śes so || bsṅo ba’i de bźin ñid kyis byaṅ chub kyi de bźin ñid daṅ | byaṅ chub kyi de bzin ñid kyis sems can gyi de bźin ñid daṅ | sems can gyi de bźin ñid kyis bdag gi de bźin ñid daṅ | bdag gi de bźin ñid kyis chos thams cad kyi de bźin ñid rjes su śes so || (3) gaṅ chos thams cad kyi de bźin ñid de ni de bźin ñid med de | ma nor ba de bźin ñid daṅ | gźan ma yin pa de bźin ñid do || de bźin ñid rjes su śes pas sbyin pa ste | sbyin pa ’di ni rigs kyi bu byaṅ chub sems dpa’i ’jig rten las ’das pa’i lam mo ||  de bźin du tshor ba (4) daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa mi rtag par rig nas sbyin pa sbyin no ||  rnam par śes pa sdug bsṅal ba daṅ | bdag med par rig | rnam par śes pa źi bar rig | rnam par śes pa stoṅ bar rig | rnam par śes pa mtshan ma med par rig | (5) rnam par śes pa smon pa med par rig | rnam par śes pa mṅon par ’du mi byed par rig | rnam par śes pa ma skyes par rig | rnam par śes pa ma byuṅ bar rig | rnam par śes pa rten ciṅ ’brel bar ’byuṅ bar rig nas sbyin pa sbyin no ||  rnam par śes pa dben par rig | (6) rnam par śes pa gzuṅ ba med par rig | rnam par śes pa kun gźi med par rig | rnam par śes pa mi ’byuṅ bar rig | rnam par śes pa sgyu ma lta bur rig | rnam par śes pa rmi lam lta bur rig | rnam par śes pa smig rgyu lta bur rig | rnam par śes pa chu zla lta bur (7) rig | rnam par śes pa mig yor lta bur rig | rnam par śes pa gzugs brñan lta bur rig | rnam par śes pa rnam par rig pa med pa’i mtshan ñid du rig nas sbyin pa sbyin te | de rnam par śes pa’i de bźin ñid kyis sbyin pa’i de bźin ñid rjes su śes so ||  sbyin pa’i de bźin (297b1) ñid kyis bsṅo ba’i de bźin ñid daṅ | bsṅo ba’i de bźin ñid kyis byaṅ chub kyi de bźin ñid daṅ | byaṅ chub kyi de bźin ñid kyi sems can gyi de bźin ñid daṅ | sems can gyi de bźin ñid kyis bdag gi de bźin ñid daṅ | bdag gi de bźin ñid kyis chos thams cad kyi de (2) bźin ñid rjes su śes so || gaṅ chos thams cad kyi de bźin ñid de ni de bźin ñid do || ma nor ba de bźin ñid daṅ | gźan ma yin pa de bźin ñid do || de bźin ñid rjes su śes pas sbyin pa sbyin pa ’di ni rigs kyi bu byaṅ chub sems dpa’i ’jig rten las ’das pa’i (3) lam mo ||  gźan yaṅ rigs kyi bu byaṅ chub sems dpa’ gzugs mi rtag par rig nas tshul khrims sruṅ ba nas | gzugs rtswa daṅ | śiṅs daṅ | rtsig pa daṅ | lam daṅ | gzugs brñan lta bu’i bar du rig nas tshul khrims sruṅ ṅo ||  de gzugs kyi de bźin ñid kyis tshul khrims (4) kyi de bźin ñid rjes su śes so || tshul khrims kyi de bźin ñid kyis bsṅo ba’i de bźin ñid daṅ | bsṅo ba’i de bźin ñid kyis byaṅ chub kyi de bźin ñid daṅ | byaṅ chub kyi de bźin ñid kyis sems can gyi de bźin ñid daṅ | sems can gyi de bźin ñid kyis bdag gi de bźin ñid daṅ | (5) bdag gi de bźin ñid kyis chos thams cad kyi de bźin ñid rjes su śes so ||  gaṅ chos thams cad kyi de bźin ñid de ni de bźin ñid med de || ma nor ba de bźin ñid daṅ | gźan ma yin pa de bźin ñid de | de bźin ñid rjes su śes pas tshul khrims de sruṅ ba ’di ni rigs kyi bu byaṅ chub sems (6) dpa’i ’jig rten rten las ’das pa’i lam mo ||  de bźin du tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa mi rtag par rig nas tshul khrims bsruṅ ba nas rnam par śes pa rnam par rig pa med pa’i mtshan ñid kyi bar du rig nas tshul khrims sruṅ ste | de rnam par śes (7) pa’i de bźin ñid kyis tshul khrims kyi de bźin ñid rjes su śes so ||  tshul khrims kyi de bźin ñid kyis bsṅo ba’i de bźin ñid daṅ | bsṅo ba’i de bźin ñid kyis byaṅ chub kyi de bźin ñid daṅ | byaṅ chub kyi de bźin ñid kyis sems can gyi de bźin ñid daṅ | sems can gyi de bźin ñid (298a1) kyis bdag gi de bźin ñid daṅ | bdag gi de bźin ñid kyis chos thams cad kyi de bźin ñid rjes su śes so || gaṅ chos thams cad kyi de bźin na ñid de ni de bźin ñid de bźin ñid med de | ma nor ba de bźin ñid daṅ gźan ma yin pa de bźin ñid do || de bźin ñid rjes su śes (2) pas tshul khrims de sruṅ ba ’di ni byaṅ chub sems dpa’i ’jig rten las ’das pa’i lam mo ||  gźan yaṅ rigs kyi bu byaṅ chub sems sems dpa’ gzugs mi rtag par rig nas | bzod pa sgom pa nas | de bźin du sbyar te | rjes su śes pa ’di lta bus brtson ’grus (3) rtsom mo || bsam gtan la mñam par ’jog go || śes rab rnam par dpyod do || des gzugs mi rtag par rig nas śes rab rnam par dpyod pa nas | gzugs rtswa daṅ śiṅ daṅ rtsig pa daṅ lam daṅ mig yor lta bu’i bar rigs nas śes rab rnam par dpyod do ||  de gzugs (4) kyi de bźin ñid kyis śes rab kyi de bźin ñid rjes su śes so || śes rab kyi de bźin ñid kyis bsṅo ba’i de bźin ñid daṅ | bsṅo ba’i de bźin ñid kyis byaṅ chub kyi de bźin ñid daṅ | byaṅ chub kyi de bźin ñid kyis sems can gyi de bźin ñid daṅ | sems can gyi de (5) bźin ñid kyis bdag gi de bźin ñid daṅ | bdag gi de bźin ñid kyis chos thams cad kyi de bźin ñid rjes su śes so || gaṅ chos thams cad kyi de bźin ñid de ni de bźin ñid med de | ma nor ba de bźin ñid daṅ | gźan ma yin pa de bźin ñid do || de bźin (6) ñid rjes su śes pas śes rab rnam par dpyod pa ’di ni byaṅ chub sems dpa’i ’jig rten las ’das pa’i lam źes bya’o ||  de bźin du tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa mi rtag par rigs nas śes rab rnam par dpyod pa nas | (7) rnam par śes pa rnam par rig pa med pa’i mtshan ñid kyi bar du rig nas śes rab rnam par dpyod do || de rnam par śes pa’i de bźin ñid kyis śes rab kyi de bźin ñid rjes su śes so || śes rab kyi de bźin ñid kyis bsṅo ba’i de bźin ñid daṅ | bsṅo ba’i de bźin (298b1) ñid kyis byaṅ chub kyi de bźin ñid daṅ | byaṅ chub kyi de bźin ñid kyis sems can gyi de bźin ñid daṅ | sems can gyi de bźin ñid kyis bdag gi de bźin ñid daṅ | bdag gi de bźin ñid kyis chos thams cad kyi de bźin ñid rjes su śes so || gaṅ chos thams (2) cad kyi de bźin ñid de ni de bźin ñid med de | ma nor ba de bźin ñid daṅ | gźan ma yin pa de bźin ñid do || de bźin ñid rjes su śes pas śes rab rnam par dpyod pa ’di yaṅ rigs kyi bu byaṅ chub sems dpa’ ’jig rten las ’das pa’i lam mo ||  gźan yaṅ rigs (3) kyi bu byaṅ chub sems dpas gzugs mi rtag par rig nas lus la lus kyi rjes su lta źiṅ dran pa ñe bar gźag pa sgom pa nas gzugs rtswa daṅ śiṅ daṅ rtsig pa daṅ lam daṅ mig yor lta bu’i bar du rig nas lus la lus kyi rjes su lta źiṅ dran pa ñe bar gźag pa sgom mo ||  gzugs (4) kyi de bźin ñid kyis lus kyi de bźin ñid rjes su śes so || lus kyi de bźin ñid rjes su śes pa nas chos thams cad kyi de bźin ñid kyi bar du rjes su śes so || gaṅ chos thams cad kyi de bźin ñid de ni de bźin ñid med de | ma nor ba de bźin ñid daṅ | gźan ma yin pa (5) de bźin ñid do || de bźin ñid rjes su śes pas lus la lus kyi rjes su lta źiṅ dran pa ñe bar gźag pa sgom ste | lus daṅ ldan pa’i rnam par rtog pas rnam par mi rtog pa ’di ni rigs kyi bu byaṅ chub sems dpa’i ’jig rten las ’das pa’i lam mo ||  de bźin du tshor ba daṅ | (6) ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa mi rtag par rig pa nas rgya cher de bźin du sbyin pa sbyin pa’i bar daṅ | de bźin du tshor ba daṅ | sems daṅ | chos rnams kyaṅ rgyas par bya ste | gzugs mi rtag par rig pa nas chos la chos kyi rjes su lta źiṅ dran pa (7) ñe bar gźag pa sgom pa nas | rtswa daṅ śiṅ daṅ rtsig pa daṅ lam daṅ | mig yor lta bu’i bar du rig nas chos la chos kyi rjes su lta źiṅ dran pa ñe bar gźag pa sgom mo ||  de bźin du tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa mi rtag par rig nas (299a1) chos la chos kyi rjes su lta źiṅ dran pa ñe bar gźag pa sgom pa nas | rnam par śes pa rnam par rig pa med pa’i mtshan ñid kyi bar du rig nas chos la chos kyi rjes su lta źiṅ dran pa ñe bar gźag pa sgom mo ||  de ltar phuṅ po’i de bźin ñid gaṅ yin pa de dran pa ñe (2) bar gźag pa’i de bźin ñid do || dran pa ñe bar gźag pa’i de bźin ñid gaṅ yin pa de bsṅo ba’i de bźin ñid do || bsṅo ba’i de bźin ñid gaṅ yin pa de byaṅ chub kyi de bźin ñid do || byaṅ chub kyi de bzin ñid gaṅ yin pa de sems can gyi de bźin ñid do || sems can gyi (3) de bźin ñid gaṅ yin pa de bdag gi de bźin ñid do || bdag gi de bźin ñid gaṅ yin pa de chos thams cad kyi de bźin ñid de | chos thams cad kyi de bźin ñid gaṅ yin pa de ni de bźin ñid med de | ma nor ba de bźin ñid daṅ | gźan ma yin pa de bźin ñid do || de bźin (4) ñid rjes su śes pas chos la chos kyi rjes su lta źiṅ dran pa ñe bar gźag pa sgom yaṅ chos daṅ ldan pa’i rnam par rtog pas rnam par mi rtog ste | gaṅ de 299a4 ::: ltar rjes su śes pa ’di ni byaṅ chub sems dpa’i ’jig rten las ’das pa’i lam źes bya’o ||  de bźin du sbyar te | de ltar (5) dran pa ñe bar gźag pa la ji ltar ba bźin du yaṅ dag par spoṅ ba daṅ | rdzu ’phrul gyi rkaṅ pa daṅ | dbaṅ po daṅ | stobs daṅ | byaṅ chub kyi yan lag daṅ | lam daṅ | źi gnas daṅ | lhag mthoṅ daṅ bsdu ba’i dṅos po bźi daṅ | bsam gtan bźi daṅ | (6) tshad med pa bźi daṅ | gzugs med pa’i sñoms par ’jug pa bźi daṅ | mṅon par śes pa lṅa ’ang de bźin du rgyas par byas te |  des gzugs mi rtag par rig nas mṅon par śes pa’i ye śes sgrub pa byed de | gzugs sdug bsṅal ba daṅ | gzugs bdag (7) med pa daṅ | gzugs źi ba daṅ | gzugs stoṅ pa daṅ | gzugs mtshan ma med pa daṅ | gzugs smon pa med par rig | gzugs mṅon par ’du mi byed par rig | ma skyes pa daṅ | ma byuṅ ba daṅ | rten ciṅ ’brel bar ’byuṅ ba daṅ | dben pa daṅ | gzuṅ (299b1) ba med pa daṅ | kun gźi med pa daṅ | mi ’byuṅ ba daṅ | sgyu ma lta bu daṅ | rmi lam lta bu daṅ | smig rgyu lta bu daṅ | chu zla lta bu daṅ | brag ca lta bu daṅ | mig yor lta bu daṅ | gzugs brñan lta bu daṅ | gzugs rtswa daṅ śiṅ daṅ rtsig pa daṅ lam daṅ mig yor lta bur (2) rig nas | mṅon par śes pa’i ye śes mṅon par sgrub po ||  de bźin du tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa mi rtag par rig nas mṅon par śes pa’i ye śes mṅon par sgrub ste | rnam par śes pa sdug bsṅal par rig | rnam par śes (3) ba bdag med pa daṅ | rnam par śes pa źi ba daṅ | rnam par śes pa stoṅ ba daṅ | mtshan ma med pa daṅ | smon pa med pa daṅ | mṅon par ’du byed pa med pa daṅ | ma skyes pa daṅ | ma byuṅ ba daṅ | rten ciṅ ’brel bar ’byuṅ ba daṅ | dben pa daṅ | gzuṅ ba med pa daṅ | (4) kun gźi med pa daṅ | mi ’byuṅ ba daṅ | sgyu ma lta bu daṅ | rmi lam lta bu daṅ | smig rgyu lta bu daṅ | chu zla lta bu daṅ | brag ca lta bu daṅ | mig yor lta bu daṅ | gzugs brñan lta bu daṅ | rnam par śes pa rnam pa’i rig pa med pa’i mtshan ñid du rig nas mṅon par śes pa’i (5) ye śes mṅon par sgrub po ||  ’di lta ste | phuṅ po’i de bźin ñid gaṅ yin pa de mṅon par śes pa’i de bźin ñid do || mṅon par śes pa’i de bźin ñid gaṅ yin pa de bsṅo ba’i de bźin ñid do || bsṅo ba’i de bźin ñid gaṅ yin pa de byaṅ chub kyi de bźin ñid do || byaṅ chub kyi de (6) bźin ñid gaṅ yin pa de sems can gyi de bźin ñid do || sems can gyi de bźin ñid gaṅ yin pa de bdag gi de bźin ñid do || bdag gi de bźin ñid gaṅ yin pa de chos thams cad kyi de bźin ñid do || chos thams cad kyi de bźin ñid gaṅ yin pa de ni de bźin ñid med de | ma nor (7) pa de bźin ñid daṅ | gźan ma yin pa de bźin ñid do || de bźin ñid rjes su śes pas mṅon par śes pa’i ye śes rab tu sgrub ste | gaṅ de ltar rjes su śes pa de ni byaṅ chub sems dpa’i ’jig rten las ’das pa’i lam źes bya’o ||  de ci’i phyir źe na | ’jig rten las ’das pa’i lam (300a1) de ni gzugs kyis de bźin ñid rjes su śes pa ste | gzugs ’jig pa ma yin | chad pa ma yin | rtag pa ma yin | rten ciṅ ’brel bar ’byuṅ ba raṅ bźin gyis ma skyes pa’o ||  de bźin du tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes (2) pa’i de bźin ñid rjes su śes pa ste | rnam par śes pa la ’jig pa ma yin | chad pa ma yin | rtag pa ma yin | rten ciṅ ’brel bar ’byuṅ ba raṅ bźin gyis ma skyes pa’o ||  gaṅ phuṅ po’i ’jig rten las rgal ba de ni ’dod pa daṅ | gzugs daṅ | gzugs med pa’i ’jig (3) rten la yaṅ mi chags pa ste | de mi chags pas ’gro ba lṅar skyes pa’i sems can rnams la ’jig rten las ’das ba’i phyir chos ston te | gaṅ ’jig rten ’jig par mi byed pa de ltar chos ston to ||  de ci’i phyir źe na | ’jig rten mi rtag pa’i mtshan ñid de ’jig par mi byed do || (4) ’jig rten ni sdug bsṅal gyi mtshan ñid | bdag med pa’i mtshan ñid | źi ba’i mtshan ñid | stoṅ pa’i mtshan ñid | mtshan ma med pa’i mtshan ñid | smon pa med pa’i mtshan ñid | mṅon par ’du mi byed pa’i mtshan ñid nas de bźin ñid kyi mtshan ñid kyi bar du ste | ’jig (5) rten ’jig par mi byed pa ’di ni | rigs kyi bu byaṅ chub sems dpa’i ’jig rten las ’das pa’i lam yoṅs su dag pa’o ||  gaṅ lam yoṅs su dag pa la rab tu gnas pa’i byaṅ chub sems dpa’ ni lam log pa la gnas pa’i sems can rnams la chos kyi snaṅ ba chen po byed do ||  (6) de dag snaṅ ba brñed nas ’jig rten las ’das pa’i lam de ñid la rab tu gnas so ||  byaṅ chub kyi sñiṅ po thob par byed pa’i phyir lam ’di ni rab kyi mchog go ||  mi dge ba thams cad kyi sems med pa’i phyir lam ’di ni mchog go ||  saṅs rgyas kyi ye śes kyi rtse mo rñed pa’i phyir lam (7) ’di ni dam pa’o ||  chu bo thams cad las sgrol ba’i phyir lam ’di ni bla na med pa’o ||  ñi tshe ba’i lam thams cad las ’das pa’i phyir lam ’di ni goṅ na med pa’o ||  gñen po mi dmigs pa’i phyir lam ’di ni mñam pa med pa’o ||  sṅon gyi saṅs rgyas kyi lam du yaṅ dag par ’gro (300b1) ba’i phyir lam ’di ni mi mñam pa daṅ mñam pa’o ||  bdud daṅ phyir rgol pa thams cad bcom pa’i phyir lam ’di ni bde bar ’gro ba’o ||  mṅon par śes pa daṅ rdzu ’phrul gyi rkaṅ pa’i ye śes kyis rnam par rol pa’i phyir lam ’di ni mi thogs par ’gro ba’o ||  śes rab kyis snaṅ ba’i ’od (2) rnam par dag pa’i phyir lam ’di ni mun pa mun nag med pa’o ||  sgyu daṅ g-yo med pa’i phyir lam ’di ni draṅ po’o ||  sems gya gyu med pa’i phyir lam ’di ni gsal ba’o ||  sems can thams cad la sems mñam pa’i phyir lam ’di ni mñam pa’o ||  sems can thams cad la go ’byed pa’i (3) phyir lam ’di ni rgya che ba’o ||  phan tshun du gnod par mi ’gyur bas lam ’di ni yaṅs pa’o ||  yoṅs su mi skye bar ’gro bas lam ’di ni rnal du ’dug pa’o ||  sbyin pa’i pha rol tu phyin pas lam ’di ni bsod nams kyis brtan pa’o ||  tshul khrims gyi pha rol tu phyin pas lam ’di ni gduṅ (4) ba med pa’o ||  bzod pa’i pha rol tu phyin pas lam ’di ni ’jig pa med pa’o ||  brtson ’grus kyi pha rol tu phyin pas lam ’di ni mi zlogs pa’o ||  bsam gtan gyi pha rol tu phyin pas lam ’di ni rdul thams cad daṅ bral ba’o ||  śes rab kyi pha rol tu phyin pas lam ’di ni nam mkha’ daṅ mñam (5) par ’gro ba’o ||  ṅa rgyal med pas lam ’di ni ye śes kyi rjes su ’gro ba’o ||  dge ba’i chos thams cad yaṅ dag par bsgrubs pas lam ’di ni saṅs rgyas kyi chos thams cad yoṅs su sgom pa’i rjes su ’gro ba’o ||  sṅon thos pa mi slu ba’i phyir lam ’di ni chos kyi ’khor lo rab tu (6) skor ba rjes su ’gro ba ste |  rigs kyi bu de dag ni byaṅ chub sems dpa’ rnams kyi ’jig rten las ’das pa’i lam yoṅs su dag pa ste | lam yoṅs su dag pas gaṅ la gnas nas byaṅ chub sems dpa’ go cha chen po bgos te | theg pa chen po de la źugs nas byaṅ chub kyi sñiṅ (7) po ga la ba der ’gro ba’o || 
This is the armour of bodhisatvas; this is the armour of saving (uttāraṇasaṃnāha) those who do not yet cross over by the right practice as the great vessel (mahānāvasamyakprayoga);  this is the armour of releasing those who are not yet liberated by being thoroughly liberated from all fetters of vices and views (sarvakleśadṛṣṭibandhana);  this is the armour of consoling the unconsoled (anāśvāśvasasaṃnāha) by giving up the fear of eradicating all perishable properties (sarvaparigrahābhaya);  this is the armour of liberating those who are not yet extinguished (aparinirvṛta) by teaching evenness for the inverted in nihilism;  this is the armour of liberating all living beings through the conception that the self, living beings, life principle, and person do not exist (ātmasatvajīvapudgala);  this is the armour of grasping the true dharma (saddharma) by not considering body or life (kāyajīvatanirapekṣa);  this is the armour of purifying the buddha-field by never being satisfied with the accumulation of the roots of good (kuśalamūlasaṃbhāra);  this is the armour of adorning the body with the characteristics of a great man and the marks of beauty (lakṣaṇānuvyañjanakāyālaṃkāra) by gathering various accumulations of generosity (dānasaṃbhāra);  this is the armour of vanquishing all Māras and adversaries (sarvamārapratyarthika) by attaining supernormal knowledges (abhijñā);  this is the armour of satisfying (saṃtoṣaṇa) all living beings through the knowledge of special knowledge (pratisaṃvidjñāna);  this is the armour of seeking and hearing all dharmas of the buddha through the knowledge of memory (dhāraṇījñāna);  this is the armour of seeing the thoughts of all living beings (sarvasatvacittadarśanasaṃnāha) through the knowledge of supernormal knowledges (abhijñājñāna);  this is the armour of knowing the superior or inferior abilities of all living beings (sarvasatvendriyaparāparajñāna) by the insight and knowledge (prajñājñāna);  this is the armour of fulfilling ten powers (daśabalaparipūraṇā) by the attainment of the power of insight and knowledge (prajñājñānabalasamudāgamana);  this is the armour of attaining fearlessness (abhaya) because their resolutions never decrease;  this is the armour of fulfilling the eighteen special qualities of the Tathāgata (aṣṭādaśāveṇikabuddhadharmaparipūraka) by fulfilling (paripūraṇa) all good qualities (sarvakuśaladharmaparipūraṇa) and by abandoning all bad qualities (sarvākuśaladharma);  this is the armour of fearlessness (abhayasaṃnāha) of bodhisatvas because they do not become afraid (uttras-), frightened (saṃtras-) or fearful, even though they hear that all dharmas are like an illusion (māyā), a dream (svapna), a reflection (pratibhāsa), an echo (pratiśrutkā), the moon reflected in water (udakacandra);  this is the armour of compassion (mahākaruṇāsaṃnāha) of bodhisatvas because they never give up any being, even though they know all living beings are basically in complete extinction (prakṛtiparinirvṛta);  this is the armour of skillful means (upāyakauśalasaṃnāha) of bodhisatvas because they teach life, death, and birth, even though they hear that all dharmas are empty (śūnyatā), without distinguishing marks (animitta), wishless (apraṇihita), unconditioned (anabhisaṃskṛta), unborn (ajāta), and unoriginated (anutpanna);  this is the undisturbed armour of magical presence (pūrvākopyādhiṣṭhānasaṃnāha) of bodhisatvas because they never realize (na sākṣātkṛ-) the fruit nor fall into (na pat-) cessation (nirodha), even though they understand the essential character entering into the state of being determined (niyāmāvakranti) and know that there is no origination of any conditioned thing (sarvasaṃskārānutpāda).  The bodhisatvas, having clad themselves in this great armour, enter into the great vehicle (mahāyāna). 
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何等名爲被大甲冑。 此諸菩薩。若被未度者令度甲冑。修治大船故。  被未解脱者令解脱甲冑。解脱煩惱諸見縛故。  被未安者令安甲冑。令捨一切攝受怖故。  被未涅槃者令得涅槃甲冑。令顛倒者獲正道故。  被解脱一切有情甲冑。令著我有情命者壽者無所得故。  被受持正法甲冑。不貪身命故。  被淨佛刹土甲冑。修習善根無厭足故。  被莊嚴相好甲冑。積集種種福資糧故。  被摧諸魔外道所説甲冑。獲神通力故。  被令一切有情歡喜甲冑。獲四無礙智故。  被求諸佛正法甲冑。得陀羅尼智故。  被觀一切有情心甲冑。得神通智故。  被知一切有情根前後智甲冑。由方便智慧故。  被滿足十力甲冑。積集智慧力故。  被無所畏甲冑。於一切處心無退沒故。  被滿足十八不共法甲冑。修一切善法斷一切不善法故。  被聞一切法不驚不怖不畏甲冑。知一切法如幻夢光影谷響水月故。  被大悲甲冑。知諸有情本來涅槃悉成就故。  被善巧方便甲冑。聞空無相無願無行一切法不生。而能示現處生死故。  被先加持不動甲冑。聞説超過尼夜摩相。一切諸法不生一切行不滅。不取果證故。  是爲菩薩大乘甲冑。菩薩被此二十大甲冑已。乘於大乘到於彼岸。 
de la ’di ni byaṅ chub sems dpa’ rnams kyi go cha ste | gru chen po yaṅ dag par sbyor bas ma rgal ba sgrol ba’i go cha’o ||  ñon moṅs pa daṅ | lta ba’i bciṅs pa thams cad las yoṅs su ’grol bas ma grol ba ’grol ba’i go cha’o ||  yoṅs su ’dzin pa’i (301a1) ’jigs pa thams cad ’dor bas dbugs ma phyin pa rnams dbugs ’byin pa’i go cha’o ||  med pa la phyin ci log tu gyur pa mñam pa ñid du ston pas yoṅs su mya ṅan las ma ’das pa mya ṅan las bzla ba’i go cha’o ||  bdag daṅ sems can daṅ srog daṅ gaṅ zag med dmigs pas (2) sems can thams cad yoṅs su grol ba’i go cha’o ||  lus daṅ srog la mi lta bas dam pa’i chos yoṅs su ’dzin pa’i go cha’o ||  dge ba’i rtsa ba’i tshogs stsogs pas ṅoms mi myoṅ bas saṅs rgyas kyi źiṅ yoṅs su sbyoṅ ba’i go cha’o ||  sbyin pa’i tshogs sna tshogs bsags pas (3) mtshan daṅ dpe byad bzaṅ po lus kyi rgyan gyi go cha’o ||  mṅon par śes pa thob pas bdud daṅ phas kyi rgol ba thams ca btul ba’i go cha’o ||  so so yaṅ dag par rig pa’i ye śes kyis sems can thams cad śin tu tshim par byed pa’i go cha’o ||  gzuṅs kyi ye śes kyis saṅs (4) rgyas kyi chos thams cad ñan pa daṅ tshol ba’i go cha’o ||  mṅon par śes pa’i ye śes gyis sems can thams cad kyi sems la lta ba’i go cha’o ||  śes rab kyi ye śes kyis sems can thams cad kyi dbaṅ po mchog daṅ mchog ma yin pa śes pa’i go cha’o ||  śes rab daṅ (5) ye śes kyi stobs yaṅ dag par bsgrub pas stobs bcu yoṅs su bskaṅ ba’i go cha’o ||  thams cad du sems god pa med pas mi ’jigs pa thob pa’i go cha’o ||  mi dge ba’i chos thams cad spaṅs śiṅ | dge ba’i chos thams cad yoṅs su rdzogs par byed pas saṅs rgyas (6) kyi chos ma ’dres pa bcwa brgyad yoṅs su skoṅ ba’i go cha’o ||  chos thams cad sgyu ma daṅ | rmi lam daṅ | mig yor daṅ | brag ca daṅ | chu zla lta bur thos kyaṅ mi skrag | mi dṅaṅ | dṅaṅ bar mi ’gyur ba de ni byaṅ chub sems dpa’ rnams gyi mi skrag pa’i go cha’o ||  sems (7) can thams cad raṅ bźin gyis yoṅs su mya ṅan las ’das par śes kyaṅ sems can thams cad yoṅs su mi gtoṅ bar gnas pa de ni byaṅ chub sems dpa’ rnams kyi sñiṅ rje chen po’i go cha’o ||  chos thams cad stoṅ pa ñid daṅ | mtshan ma med pa daṅ | smon pa med pa daṅ | (301b1) mṅon par ’dus mi byed pa daṅ | ma skyes pa daṅ | ma byuṅ bar thos kyaṅ tshe daṅ | ’chi ’pho daṅ | skye ba kun du ston pa de ni byaṅ chub sems dpa’ rnams kyi thabs la mkhas pa’i go cha’o ||  chos thams cad ṅes par gyur ba la źugs pa’i mtshan ñid du śes śiṅ ’du byed thams cad (2) skye ba med par rig kyaṅ ’gog par mi ltuṅ źiṅ ’bras bu mṅon sum du yaṅ mi byed pa de ni byaṅ chub sems dpa’ rnams kyi sṅon gyi byin gyi rlabs mi ’khrugs pa’i go cha’o ||  go cha chen po ñi śu po de dag bgos nas de theg pa chen po la mṅon par źugs pa yin no || 
The great vehicle (mahāyāna) is made with four wheels (cakra), namely with the means of attraction (saṃgrahavastu),  the spokes (ara) are well fitted as the roots of good (kuśalamūla) have been transformed (pariṇāmita) with intention (āśaya),  it is well made with a deep nave (gambhīranābhi) as there is the immense knowledge of dependent origination (pratītyasamutpādajñāna),  it is well kept together by the axle (akṣa) in order to bear the burdens of all living beings (sarvasatvabhāra),  the pole (īṣā) is firmly fixed since it is supported by the great friendliness and great compassion (mahāmaitrīmahākaruṇa),  it is surrounded with the railing (vedikā) of all sorts of jewels as it is adorned with all the jewels of dharma (sarvadharmaratnasamalaṃkṛta),  it is fastened with a strong girth (varatra) of the highest intention (adhyāśaya) since it surpasses one’s earlier promise (pūrvapratijñottaraka),  it is carried on by a yoke (yugaṃdharavāhi) yoked with the team of insight and expedient means (prajñopāyayuganaddha),  it is fastened in the holes of peaceful meditation and expanded vision (śamathavipaśyanā),  it is powered by the power of understanding four holy truths (catuḥsatyaparijñābala),  it has the power of a thousand well-bred horses (ājanya),  it goes to all buddha-fields (sarvabuddhakṣetra) by four magical feet (ṛddhipāda),  the horns (śṛṅga) of recollection are bound with the string of a jewel necklace (ratnamālā),  it roams widely and broadly since it contains all living beings,  it fulfills its function (sukṛtakarma) as it subdues enemies (pratyarthika) and the Māras (mārapratyarthika),  it is applied with (prayukta) practical knowledge and wisdom (vidyājñāna),  it is driven by an autopilot (adhiṣṭhānādhiṣṭhita),  all buddhas in ten directions think of it,  it is well adorned with a lion’s throne (siṃhāsana_samalaṃkṛta),  is praised by all the gods, the king of the gods, and the highest god (sarvadevaśakrabrahmābhinandita),  has good visual form that one never be satisfied with looking at (atṛptadarśana),  is beautiful to behold (darśanīya),  is unbreakable because it is firm as a diamond (vajradṛḍha),  is unchangeable due to the promise (pratijñā) based on the firmness of the highest intention (sārādhyāśaya),  is controlled and well-grasped by a charioteer (sārathi),  is always led by the thought of awakening (bodhicittapūrvaṃgama),  runs smoothly as it is attuned to the fulfilling of the qualities of vows (praṇidhānaguṇaparipūrṇānugata),  obtains the light (ālokalabdha) of divine sight in the great view of ten directions (daśadigvilokitadivyacakṣur),  has the pure and wide light of infinite rays (raśmi) so that it can illuminate the ten directions,  is always filled with flowers because the rain of flowers (puṣpavarṣa), namely the limbs of awakening (bodhyaṅga), continually pours down,  is equipped with musical instruments which always produce the sound of dharma (dharmasvara),  is in accordance with the mental capacity of followers,  strives for all practices of bodhisatva (sarvabodhisatvacaryāparyeṣṭi),  is superior because of infinite knowledge and immeasurable virtue (anantajñānaākāraguṇa),  and is connected with the knowledge of knowing everything that is emptiness endowed with all sorts of excellencies (sarvākāravaropetaśūnyatāsarvajñajñānasamprayukta). Son of good family, the great vehicle (mahāyāna) is like that.  Therefore, Good men (satpuruṣa), since the bodhisatva enters on the supramundane way (lokottaramārga) after having put on the armour, he appears to many beings, performing the deeds of the Buddha (buddhakārya), even without obtaining omniscience (sarvajñāna).”  When this arrangement of way, armour, and vehicle was displayed, seventy-two thousand gods and human beings produced the thought of the incomparable complete awakening (iha mārgasaṃnāhayānavyūhe nirdiśyamāne dvisaptatīnāṃ prāṇidevamānuṣaṇām anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni),  and thirty-two thousand bodhisatvas attained the tolerance that all things are unborn by purifying the supramundane way (dvātriṃśatīnāṃ ca bodhisatvasahasrāṇām lokottaramārgapariśuddhyā anutpattikadharmakṣāntiḥ pratilabdhā). 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
復次乘者。以四攝法爲輪。善能攝取諸有情故。  以淨十善爲輻。 善能通達諸正行故。 以淨意樂善根爲軸。  善作甚深行根本故。以廣大縁生智爲轂。  堪任荷負有情善故。  以大慈悲爲輞。  攝受法寶眷屬而莊嚴故。  以堅固力爲繋縛。最勝功徳無退失故。  以先誓願及善巧智爲運動。大悲方便能雙運故。  以奢摩他爲轅。  引發正慧善能遍知四聖諦故。  以無遮施輻爲資糧故。  以如意足遊諸佛刹故。  以正念繩持菩提心不退失故。  復次乘者。廣博容受一切有情。  摧伏二乘制諸外道破壞魔衆  顯現明智。能到究竟一切菩薩所應學故    梵釋諸天皆讃仰故。  如師子座安處一切説法者故。  See before the previous record  亦能顯現微妙色相觀無厭故。    金剛鉤鏁堅固意樂。常無壞故。  See the previous record    以菩提心而爲先導。  令身行願功徳滿故。  以淨天眼常觀察故。  以淨光明照十方故。  常雨清淨覺支花故。  常奏無礙法音樂故。  善説正理相應法故。  善化同類諸有情故。一切菩薩爲眷屬故。  無量功徳所莊嚴故。  流出無上薩婆若故。  善男子如是菩薩擐彼二十清淨甲冑。乘此大乘住出世道。以作佛事安立有情。  説此大乘甲冑莊嚴時。七萬二千人天。發於無上正等菩提之心。  三萬二千菩薩。於出世間道。 皆得清淨獲無生忍
大集大虚空藏菩薩所問經卷第五
丙午歳高麗國大藏都監奉　　勅雕造 
theg pa chen po de (3) ni bsdu ba’i dṅos pos phaṅ lo bźi daṅ legs par ldan par byas pa  bsam pas dge ba’i rtsa ba yoṅs su bsṅos pas rtsibs śin tu sbyar ba |  rten ciṅ ’brel par ’byuṅ ba’i ye śes lhag par che bas lte ba zab ciṅ legs par byas pa |  sems can thams cad kyi khur bskya ba’i phyir srog śiṅ (4) daṅ ldan źiṅ śin tu bzuṅ ba |  byams pa chen po daṅ sñiṅ rje chen pos yaṅ dag par zin pas śiṅ rta’i mda’ brtan par sbyar ba |  chos rin po che thams cad kyis legs par brgyan pas rin po che thams cad kyi kha ran gyis bskor ba |  sṅon dam bcas pa kha ’og tu lus (5) ’khrus par byed pas lhag pa’i bsam pa sra ba’i ’breṅ pas bciṅs pa |  thabs daṅ śes rab zuṅ du ’brel bas gña’ śiṅ gi khur khyer ba |  źi gnas daṅ lhag mthoṅ gi bu gar legs par sbyar ba |  bden pa bźi yoṅs su śes pa’i stobs kyi ’gros can |  caṅ śes stoṅ (6) rab tu ’bad pa daṅ ldan pa |  rdzu ’phrul gyi rkaṅ pa bźis saṅs rgyas kyi źiṅ thams cad du ’gro ba |  dran pa’i ru dag rin po che’i phreṅ ba’i srad bus bciṅs pa |  sems can thams cad śoṅ bas rgya che źiṅ yaṅs par rgyu ba daṅ |  dgra daṅ bdud kyi dgra ’dul ba | legs par (7) bya ba byas pa |  rig pa daṅ ye śes rab tu sbyor ba |  byin gyi rlabs kyis byin gyis brlabs pa |  phyogs bcu’i saṅs rgyas thams cad kyis dgoṅs pa |  seṅ ge’i khri śin tu brgyan pa |  lha daṅ | brgya byin daṅ tshaṅs pa thams cad kyis mṅon par bstod pa |  gzugs bzaṅ (302a1) źiṅ blta bas mi ṅoms pa |  blta na sdug pa |  rdo rje ltar sra źiṅ mi tshugs pa |  lhag pa’i bsam pa brtan pas dam bcas pa las mi ’gyur ba |  kha lo sgyur bas śin tu bsdus śiṅ bzuṅ ba |  rtag tu byaṅ chub kyi sems sṅon du ’gro ba |  smon lam gyi yon tan (2) yoṅs su rdzogs pa’i rjes su soṅ bas gar dga’ mgur ’gro ba |  phyogs bcur rnam par lta ba’i lha’i mig gi snaṅ ba thob pa |  phyogs bcur snaṅ bar byed pa’i phyir ’od yaṅs pa rnam par dag ciṅ ’od zer mtha’ yas pa |  byaṅ chub kyi yan lag gi med tog gi char rgyun du ’bab (3) bas rtag tu me tog gis gaṅ ba |  rtag tu chos yaṅ dag par brjod pa’i rol mo sil sñan daṅ ldan pa |  skye bo’i ’khor skal pa ’thun pa |  byaṅ chub sems dpa’ spyod pa thams cad tshol ba |  yon tan gyi rnam pa tshad med pa’i ye śes mtha’ yas pas śin du ’phags pa |  rnam pa (4) thams cad kyi mchog daṅ ldan pa’i stoṅ pa ñid thams cad mkhyen pa’i ye śes daṅ rab tu ldan pa ste | rigs kyi bu theg pa chen po de ni de ’dra’o ||  skyes bu dam pa de dag de’i phyir go bgos nas mṅon par źugs te | ’jig rten las ’das pa’i lam de la rab tu źugs pas (5) thams cad mkhyen pa ma thob kyaṅ saṅs rgyas kyi mdzad pas sems can thams rnam la ñe bar gnas pa yin no ||  lam daṅ go cha daṅ theg pa bkod pa ’di bstan pa na lha daṅ mi’i srog chags bdun khri ñis stoṅ ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so ||  byaṅ (6) chub sems dpa’ sum khri ñis stoṅ ni ’jig rten las ’das pa’i lam yoṅs su dag pas mi skye ba’i chos la bzod pa thob bo || 
Ratnaśrī 
 
 
 
gaganagañjaparipṛcchā, volume 6  Then the bodhisatva Ratnaśrī addressed himself to the bodhisatva Gaganagañja: “Son of good family, was the supramunane way purified by you?”  Gaganagañja said: “Son of good family, it was purified by purifying myself.”  Ratnaśrī said: “Son of good family, how did you purify yourself?”  Gaganagañja said: “Since this world is pure, son of good family, I am originally pure.”  Ratnaśrī said: “Son of good family, what is the purity of the world?”  Gaganagañja said: “Since the form (rūpa) is originally pure, it is deathless (acyuta).  Since the form in the future will be pure, it is without coming.  Since the form in the present is pure, it is established in the true state (dharmatāsthita).  In the same way, since the feeling, perception, formative factors and consciousness (vedanāsaṃjñāsaṃskāravijñāna) are originally pure, those are deathless.  Since the consciousness (vijñāna) in the future will be pure, it is without coming.  Since the consciousness in the present is pure, it is established in the true state (dharmatā). Son of good family, this is the purity of the world.”  Ratnaśrī said: “As for the pure world, where can we see it?”  Gaganagañja said: “Son of good family, you can see such pure world in all dharmas.”  Ratnaśrī said: “How can we see all the dharmas?"  Gaganagañja said: “It is when we know how to distinguish the past and future of all dharmas by means of insight and knowledge (prajñājñāna)”  Ratnaśrī said: “How do you distinguish the past and future of all dharmas?”  Gaganagañja said: “Where there is no cessation (pariccheda) or eternity (śāśvata).”  Ratnaśrī said: “Where is no cessation or eternity?”  Gaganagañja said: “Where there is no cessation or eternity there is no origination or extinction (anutpannāniruddhatā).”  Ratnaśrī said: “What is this place without origination or extinction?”  Gaganagañja said: “It cannot be verbally expressed.”  Ratnaśrī said: “Why is that?”  Gaganagañja said: “Because the dharma is incalculable and ineffable.”  Ratnaśrī: “Son of good family, how can you count the incalculable dharmas (asaṃkhyeyadharma)?”  Gaganagañja said: “Just as, even though on the earth it is possible to measure open space, in open space it is impossible, just so, even though it is possible to measure by means of calculation (gaṇanamukhena), it is still impossible to measure by means of calculation. This is because the nature of the means of calculation is non-calculation.”  Ratnaśrī said: “What then are the means of calculation and the means without calculation?”  Gaganagañja said: “The means of calculation is conditioned (saṃskṛta), and the means without calculation is unconditioned (asaṃskṛta).  Therefore, that which is without calculation in the unconditioned is beyond calculation, and that which is beyond calculation is unconditioned, thus the Lord said that by means of insight one should calculate, investigate, and give up what is to be given up.  Accordingly, when the bodhisatva calculates the dharma in the conditioned, measures it in his consciousness, and reflects on it in the right way, he never sees any dharma which is to be fully known (parijñeya), to be eliminated (prahātavya), to be realized (sākṣātkartavya), or to be cultivated (bhāvayitavya).  Since the bodhisatva never sees any dharma, he does not establish any dharma.  Where he does not establish any dharma, there is the attainment of the absence of basis (anālaya).  Where he attains the absence of basis, there is not anything to be wanted.  Where there is nothing to be wanted, there is nothing to be obtained.  Since he is free from mental conception (upalambha), there is nothing related to the self (amama) or nothing to be grasped (aparigraha).  What is non-grasping? It is not grasping permanence or impermanence in form, as well as in feeling, perception, formative factors or consciousness (vedanāsaṃjñāsaṃskāravijñāna);  it is not grasping suffering or happiness in form, as well as in feeling, perception, formative factors or consciousness; it is not grasping the self or selflessness in form, as well as in feeling, perception, formative factors or consciousness;  it is not grasping the beautiful or the ugly in from, as well as in [feeling, perception, formative factors or] consciousness; it is not grasping emptiness or non-emptiness in from, as well as in [feeling, perception, formative factors or] consciousness.  Even though he does not grasp anything, he attains concentration (samādhi). He stays within existence (saṃsāra), but he never grasps any vice of existence.  Even though he makes living beings believe in extinction, he attained extinction from the beginning (ādiparinirvṛta).  What then is the extinction of the bodhisatva?  Extinction (parinirvāṇa) is the unconditioned (anabhisaṃskṛta).  Even though the bodhisatva never makes even a small bad action (akuśalakarman), he still enters into grasping for the good actions (kuśaladharma).  Since the bodhisatva makes all composite things (sarvasaṃskṛta) as belonging to body, speech, and mind (kāyavākcitta), he, having investigated them, transforms them into omniscience.  He does not seek omniscience as form nor feeling, nor perception, nor formative factors, nor consciousness.  Because he is not attached to his thoughts and morality, while fulfilling all his vows (sarvapraṇidhāna), he never sees (na samanupaśyati) the dharma in which there is increase or decrease.  Since the dharma does not decrease nor increase, the bodhisatva, having attained the sameness of all dharmas (sarvadharmasamatā), performs the practice of a bodhisatva, being established in the absolute reality (dharmadhātu), thus he neither performs nor practices any dharma.  Son of good family, the bodhisatva who has attained such extinction performs the practice of the bodhisatva (bodhisatvacaryā).  Why is that? When the bodhisatva is established in the unconditioned (abhisaṃskāra) among all constructed, he attains extinction, and therefore the bodhisatva does not construct things among all the constructed things. Thus the unconditioned is called ‘extinction (parinirvāṇa)’ because it is not conditioned.  Since the other shore (pāra) is that which does not enter into consciousness (vijñāna), the bodhisatva is characterized (prabhāvita) as having no conceptual activity (avijñapti), thus it is called ‘extinction.’  Since the other shore is without distinguishing marks (animitta), the bodhisatva does not transform his thoughts into distinguishing marks, thus it is called ‘extinction.’  Since the other shore is beyond false imagination (parikalpa), his thoughts do not enter into the imagination, thus it is called ‘extinction.’  Since the other shore is baseless, he does not transform his thoughts into the absence of basis (anālaya), thus it is called ‘extinction.’  Therefore, son of good family, this is the extinction of the bodhisatva, namely performing the practice of the bodhisatva.  Then the Lord applauded the bodhisatva, the great being Gaganagañja (atha khalu bhagavān gaganagañjāya bodhisatvāya mahāsatvāya sādhukāram adāt): “Well done, good man, well done (sādhu sādhu satpuruṣa). If it should be explained, I will say like that.”  When this teaching was declared, five hundred bodhisatvas produced the tolerance [that all things are unborn (anutpattikadharmakṣānti)].  Then the bodhisatva, the great being Gaganagañja addressed himself to the Lord: “O Lord, we attained eloquence by this light of the dharma from the tathāgata (tathāgatadharmāloka).  Just as forms appear in dependence on light, so we attained shining eloquence by the power generated by the tathāgata.”  Then the bodhisatva Ratnaśrī said this to the bodhisatva Gaganagañja: “Son of good family, why do you hide your knowledge and teach that you attained eloquence by the presence of the Buddha (buddhādhiṣṭhāna)?”  Gaganagañja said: “Son of good family, all the eloquence of the bodhisatvas, even a small part of it, should be seen as the presence of the Buddha. Why is that? If the buddhas do not make those dharmas appear, how could the bodhisatva attain eloquence?”  Ratnaśrī said: “Son of good family, how is the eloquence transferred?”  Gaganagañja said: “Son of good family, there is no transference [of eloquence,] but, nevertheless, the eloquence is attained by the eloquence of the Buddha.”  Just as, even though ignorance (avidyā) is not transferred to the formative factors (saṃskāra), the formative factors are produced by the cause of ignorance, just so, even though the eloquence of the Buddha is not transferred anywhere, by its cause the eloquence still arises.  Just as the sounds of horses, elephants, and human beings (hayagajamanuṣyakāḥ śabdāḥ) are not transferred to an echo (pratiśrutkā) but because of it the echo (pratiśrutkā) arises, just so the eloquence of the Buddha is not transferred anywhere but by its cause the eloquence still arises.”  Ratnaśrī said: “Son of good family, dependent origination (pratītyasamutpāda) is profound (gambhīra).”  Gaganagañja said: “In the same way any dharma is never born.”  Ratnaśrī said: “Son of good family, what is it that there is no dependent origination of any dharma?”  Gaganagañja said: “Son of good family, if a certain agent (kartṛ) is in conditions, the dharmas will be born, but, because any agent is not apprehended in conditions, the agent is not apprehended in any dharma.  Ratnaśrī said: “Son of good family, what is it that the Tathāgata never appears?”  Gaganagañja said: “if suchness arises, the tathāgata will appear, but still we hold the view that suchness never arises. Why is that? Suchness is brought about (prabhāvita) through non-arising. One who understands all dharmas just like the suchness, he is called the tathāgata.  Ratnaśrī said: “Son of good family, why did the tathāgata come?”  Gaganagañja said: “Something like that should be let alone (sthāpanīya).”  Ratnaśrī said: “What is this letting alone?”  Gaganagañja said: “Because the absolute truth (dharmadhātu) is in accordance with its proper place (yathāsthāna).”  Ratnaśrī said: “What is the place of the absolute truth?”  Gaganagañja said: “It is not the place of birth nor the place of death, it is neither a place nor non-place. Such a place is the place of the absolute truth, and just the place of absolute truth is the place of all dharmas.  The place of all dharmas is not a place, and that which is not a place is without place because there is no place of birth or place of death, thus it is neither a place nor non-place. Such is the place of the tathāgata which is not considered as the place of birth nor the place of cessation.  In this way, son of good family, that the tathāgata appears is an extreme (eko ’ntaḥ) and that the tathāgata never appears is another extreme, thus you should seek the tathāgata from the middle way (madhyamapratipad) which is free from both extremes, namely the existence of birth or the non-existence of birth.”  Ratnaśrī said: “Son of good family, although that the buddha arises from the absence of the place of birth or death is profound, son of good family, who would believe this appearing of the buddha?”  Gaganagañja said: “One who does not make any matter of dispute (adhikaraṇa).”  Ratnaśrī said: “Son of good family, how is ‘matter of dispute (adhikaraṇa)’ explained?”  Gaganagañja said: “Son of good family, ‘matter of dispute (adhikaraṇa)’ is a word for imputing (samāropa).  One who does not impute anything to any dharma does not makes any matter of dispute concerning any dharma, therefore a word for ‘no matter of dispute’ is a word for sameness (samatā);  a word for sameness is a word for the incomparable (asadṛśa);  a word for the incomparable is a word for the absence of words (apada);  a word for the absence of words is a word for the absence of letters (anakṣara);  a word for the absence of letters is a word for the absence of information (avijñapti);  a word for the absence of information, in which there is no activity (apracāra) of thoughts and mind (cittamanas), is a word for the absence of activity;  Just as, even though bird-tracks do not remain in the sky, we still talk about it with the place of sound, in the same way, whether the buddha is born or unborn, we still talk about it with the word to be born.  In that case, even though the bodhisatva teaches non-origination (anutpāda), he still makes things appear.  Why is that? Because the essential nature of all dharmas (sarvadharmasvabhāva) is the essential nature of unbornness (anutpādasavabhāva);  the essential nature of unbornness (anutpādasvabhāva) is without own nature (niḥsvabhāva);  that which has no essential nature, in that there is no existence;  that in which there is no existence, that is established nowhere, thus all dharmas are the limit established nowhere (apratiṣṭhitakoṭi);  the limit established nowhere is the limit of all dharmas, thus all the dharmas are called ‘being established in the limit of reality (bhūtakoṭi)’;  what is called the limit of reality is the unlimited limit (aparicchinnakoṭi);  since the limit is in accordance with all limits, all dharmas appear as having attained the limit.  Why is that? Because, even if the limit attains another part of the sky, it is still the same limit in the sky. Just as there is no border dividing the sky, just so there is no limit of any dharma (sarvadharmakoṭi) in the limit of reality (bhutakoṭi).  Since the limit of reality is the limit of the self (ātmakoṭi), by knowing the limit of the self, the knowledge of the limit of all beings is understood.  Since the limit of all dharmas is unified with the limit of all beings, all dharmas are called ‘the limit of exhaustion (kṣaya), the end of exhaustion, and the ultimate of exhaustion.’  What is called ‘exhaustion (kṣaya)’ is a designation (adhivacana) for extinction (nirvāṇa), and thus all dharmas are the same as extinction.  Why is that? Because it is without adversary (niṣpratipakṣa).  Just as there is no adversary in open space, so there is no adversary in all dharmas.  Those who seek extinction (nirvāṇa) in the perspective of an adversary see birth and death, and those who think that these dharmas will be born and will die never know the sameness of extinction (nirvāṇasamatā) since they practice in birth and death.  Therefore, the Lord said “You should know! you should know! Do not dispute! Do not dispute! Fulfill the indisputable excellent qualities of ascetics (śrāmaṇa)!” 
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大集大虚空藏菩薩所問經卷第六
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鑑
正號大廣智大興善寺三藏沙門
不空奉　　　　　　　　　詔譯  爾時寶吉祥菩薩。問大虚空藏菩薩言。仁者汝已淨出世間道耶  虚空藏菩薩言。善男子如是已淨。復問言云何已淨。答言我清淨故已淨。  復問言云何我清淨。  答言世間清淨故我清淨。  復問言云何世間清淨。  答言善男子色前際清淨無去故。  色後際清淨無來故。  色中際清淨不住故。  如是受想行識。識前際清淨無去故。  識後際清淨無來故。  識中際清淨不住故。善男子是故名爲世間清淨。  復問仁者如是世間清淨。欲何所顯。  答言善男子顯一切法悉皆清淨。  復問云何顯一切法清淨。  答曰以智慧故。知一切法前際後際之分齊故。  復問云何一切法前後分齊。  答曰不斷不常故。  復問於彼不斷不常是何言説。  答曰不斷不常是不生不滅言説。  復問於彼不生不滅是何言説。  答曰不生不滅是無言説。  復問云何法無言説。  答曰是法無數故。  復言仁者法若無數云何隨於名數。  答曰善男子譬如虚空不隨名數。但以名數假名虚空。如是名數即非名數。  復問云何數非數門  答曰數門者説有爲法。非數門者説無爲法。  又數非數法皆是無爲。是故佛説應以智慧遠離一切稱量數法。  於有爲數以識稱量如理觀察。爾時不見是法應斷是不應斷。是法應證是不應證。是法應修是不應修。  不見諸法亦不作限量。若無見無量。  是時即獲無所執著得無怖望。  若無怖望則無所縁。  得無所縁則得無我。  若得無我則無所執。  云何無所執。不執色是常無常。不執受想行識是常無常。  不執色是苦是樂。不執受想行識是苦是樂。不執色是我無我。乃至不執識是我無我。  不執色是淨非淨。乃至不執識是淨非淨。不執色是空非空。乃至不執識是空非空。  即獲無所執著三摩地。得是三摩地已。常起大悲度諸有情。不見流轉生死煩惱。  所以者何生死涅槃性無別故。於諸有情現見涅槃。亦知自身本來涅槃。是名菩薩般涅槃行。  善男子云何菩薩般涅槃行。  般涅槃者名無有觀行。    迴向薩婆若。  於薩婆若不作色求。不作受想行識求。  以無求心住清淨戒滿足本願。於一切法不見増減。  獲於平等住於法界。由住法界行菩薩行。亦無行法而爲所行。  善男子是爲菩薩般涅槃行。  復問云何無行有行觀察涅槃。善男子菩薩作意觀察涅槃。名爲有行證於無行。以無行故名爲涅槃。  復次菩薩於言説詮表不生分別。名爲涅槃。  又涅槃者名爲彼岸。而彼岸者無有諸相。於彼諸相心不取著。名爲涅槃。  又彼岸者名無分別。於彼不起分別心故名爲涅槃。  又彼岸者無阿頼耶。於彼不起阿頼耶心故名爲涅槃。  善男子。如是行已名爲菩薩般涅槃行。  時世尊讃虚空藏菩薩言。善哉善哉正士。快説此法契於菩薩般涅槃行。  説此法時。會中有五百菩薩。得無生法忍  爾時大虚空藏菩薩摩訶薩白佛言。世尊由於如來智慧光明照曜我等故得斯辯。非我能也。  譬如日光照閻浮提所有色像。如是世尊大調御士慧光明力。能令我等曉了諸法。亦復如是  爾時寶吉祥菩薩。謂虚空藏菩薩言。善男子汝今云何隱其自智。皆言盡是如來加持。  虚空藏言。一切菩薩所獲辯才。皆是如來之所加持。非唯於我。善男子若無如來所説諸法菩薩從何而有辯才  寶吉祥言若因如來生菩薩辯。當知佛辯可移轉耶。  虚空藏言。如來辯才無有移轉。但爲其因。以因如來所説之法。生菩薩辯。  譬如無明不轉至行。但爲行因生起行故。如是佛辯無所移轉。但爲作因生菩薩辯。  又如象馬人聲不轉至谷。因彼等聲生於谷響故。彼聲等但與谷響而作其因。佛辯亦爾無有移轉。但與菩薩辯才作因。  寶吉祥言。如來常説甚深縁生。又説諸法而無所生。    善男子豈無縁生一切法耶。  虚空藏言。若縁有作者。是法有生。因縁之法無有作者。是故諸法説無有生。  寶吉祥言。如來今者出現於世。豈非生耶。  虚空藏言。若眞如有生。可説如來有其生也。若許眞如無有生者。不應徴責如來出世以爲有生。是故無生説爲如來。如來者於一切法隨所覺悟。名爲如來。  汝善男子復云何言如來生耶。  此應置答。  復問云何置答。  對曰如法性住。是名爲置。  復問法性云何住。  虚空藏言。住不生不滅不住非不住。是名法性住。如法性住無所住。  一切諸法亦復如是住無所住。如來亦爾。住無所住。不生不滅非住非不住。如是非住非不住。名如來住處。  善男子言如來生者。是著一邊。言不生者亦著一邊。離此二邊。名爲中道。 善男子觀如來者應如是觀。若異觀者非正觀也。  寶吉祥言。如來生義。如是甚深。住無所住不生不滅。  虚空藏言。善男子若解此佛生之義者。不生増上。  復問善男子云何名増上。  虚空藏言。増上者名増益句。  謂於無中妄生増益。法無増益。若能於法不生増益。  名平等句無等句。  無句無句句。  無文字句  無了別句。  於彼無心意識所行無所行句。其無所行句。  譬如空中實無鳥跡。假以音説説鳥跡聲。如是如來實無有生。假以言説説佛出世。  其智慧者。方能曉了不生句義。  所以者何此不生句義。即是一切諸法自性。  所謂無生。而此無生亦無自性。  無自性者  無有所住。無所住際是一切法際。  住一切法際名爲實際。    亦名邊際際遍一切處故。由是證得一切法實際。  猶如虚空平等無有限齊。彼法實際亦無限齊。若限齊際者。不名一切法實際。  如是平等一切法實際則我際。知我際則知一切有情際。  若知一切有情際則知一切法實際。是實際是我際。是一切有情際。是一切法際。是名盡際。  夫盡際者涅槃之謂也。證此理者名得涅槃。  又一切法者無有相待。離相對治。  譬如虚空無能對治。如是諸法亦無對治。  若言有涅槃可入可求。是生滅見。此法應生此法應滅。彼人則爲行於生滅。不知涅槃平等一性。以不知故則著諸法妄生諍論。  如世尊言若知我教授。應知則爲滿足沙門最勝功徳。 
’phags pa nam mkha’ mdzod kyis źus pa | bam po drug pa |  de nas byaṅ chub sems dpa’ rin chen dpal gyis byaṅ chub sems (7) dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu khyod kyis ’jig rten las ’das pa’i lam rnam par sbyaṅs so ||  smras pa | rigs kyi bu bdag rnam par dag pas rnam par sbyaṅs so ||  smras pa | rigs kyi bu khyod ji ltar na bdag rnam par dag ||  smras pa | (302b1) rigs kyi bu ’jig rten rnam par dag pas bdag rnam par dag go ||  smras pa | rigs kyi bu ’jig rten rnam par dag pa ’di gaṅ |  smras pa | gzugs sṅon gyi mtha’ rnam par dag pas ’pho ba yaṅ med |  gzugs kyi phyi ma’i mtha’ rnam par dag pas ’oṅ ba yaṅ med |  gzugs da (2) ltar byuṅ ba yaṅ rnam par dag pas chos ñid gnas pa ste |  de bźin du tshor ba daṅ | ’du śes daṅ | ’dus byed rnams daṅ | rnam par śes pa’i sṅon gyi mtha’ rnams par dag pas ’pho ba yaṅ med |  rnam par śes pa phyi ma’i mtha’ rnam par dag pas ’oṅ ba yaṅ med |  rnam par (3) śes pa da ltar byuṅ ba yaṅ rnam par dag pas chos ñid gnas pa ste | de ni rigs kyi bu ’jig rten rnam par dag pa źes bya’o ||  smras pa | de ltar rnam par dag pa’i ’jig rten ci la lta |  smras pa | rigs kyi bu de ltar rnam par dag pa’i ’jig rten ni chos thams cad la lta’o ||  (4) smras pa | ji ltar na chos thams cad la lta |  smras pa | śes rab daṅ ye śes kyis chos thams cad sṅon gyi mtha’ daṅ phyi ma’i mthar yoṅs su chad par rab tu śes so ||  smras pa | chos thams cad sṅon gyi mtha’ daṅ | phyi ma’i mtha’ yoṅs su chad pa gaṅ |  smras pa | gaṅ la (5) chad pa yaṅ med | rtag pa yaṅ med pa’o ||  smras pa | gaṅ la chad pa yaṅ med rtag pa yaṅ med pa de la ci źes bya |  smras pa | gaṅ la chad pa yaṅ med | rtag pa yaṅ med pa de la ni skye ba med pa daṅ ’gag pa med pa źes bya ba’o ||  smras pa | gaṅ la skyes ba yaṅ med ’gag (6) ba yaṅ med pa de ci źes bya |  smras pa | gaṅ skye ba med pa daṅ | ’gag pa med pa de ni ji skad ces kyaṅ mi bya’o ||  de ci’i phyir źe na |  chos de bgraṅ du med ciṅ rjod du med pa’o ||  smras pa | rigs kyi bu bgraṅ du med pa’i chos ji ltar bgraṅ bar ’gyur |  smras pa | ’di lta ste | (7) dper na | sa’i steṅ na nam mkha’ la bgraṅ mod kyi | nam mkha’ la ni bgraṅ bar mi nus so || de bźin du bgraṅ ba’i sgo nas ni | bgraṅ mod kyi | bgraṅ ba’i sgo nas bgraṅ bar mi nus so || gaṅ bgraṅ ba’i sgo de ñid ni bgraṅ du med pa’i sgo’o ||  de la bgraṅ ba’i sgo gaṅ | bgraṅ (303a1) du med pa’i sgo gaṅ źe na |  bgraṅ ba’i sgo źes bya ba ni ’dus byas so || bgraṅ du med pa’i sgo źes bya ba ni ’dus ma byas so ||  de la gaṅ ’dus ma byas la bgraṅ ba med pa de ni bgraṅ du med pa’o || gaṅ bgraṅ du med pa de ni ’dus ma byas te | bcom ldan ’das kyis (2) kyaṅ de ’di skad ces bgraṅs śiṅ bcal te | śes rab kyis gaṅ spaṅ bar bya ba de spoṅs śig ces gsuṅs ṅo ||  de la nam byaṅ chub sems dpa’ ’dus byas la bgraṅ źiṅ rnam par śes pa la ’jal te tshul bźin so sor rtog pa de na gaṅ yoṅs su śes par bya ba’am | spaṅ bar (3) bya ba’am | mṅon sum du bya ba’am | bsgom par bya ba’i chos gaṅ yaṅ yaṅ dag par rjes su mi mthoṅ ṅo ||  des chos thams cad yaṅ dag par rje sus mi mthoṅ bas chos la gnas su mi byed do ||  nam chos la gnas su mi byed pa de na gźi med pa thob pa yin no ||  nam gźi (4) med pa thob pa de na gaṅ la yaṅ ’dod par mi ’gyur ro ||  nam gaṅ la yaṅ ’dod par mi byed pa de na ci la’aṅ mi dmigs so ||  de dmigs pa daṅ bral bas bdag gi ba med ciṅ yoṅs su ’dzin pa med do ||  ci yoṅs su mi ’dzin ce na | gzugs la rtag pa’am | mi rtag par yoṅs (5) su mi ’dzin to || tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa la rtag pa daṅ mi rtag par yoṅs su mi ’dzin to || tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa la rtag pa daṅ mi rtag par yoṅs su mi ’dzin to ||  gzugs la sdug bsṅal ba daṅ bde bar yoṅs su mi ’dzin | tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa la (6) sdug bsṅal ba daṅ bde bar yoṅs su mi ’dzin | gzugs la bdag daṅ bdag med par yoṅs su mi ’dzin pa nas | rnam par śes pa’i bar la bdag daṅ bdag med pa yoṅs su mi ’dzin to ||  gzugs la sdug pa daṅ mi sdug par yoṅs su mi ’dzin pa nas | rnam par śes pa’i (7) bar la sdug pa daṅ mi sdug par yoṅs su mi ’dzin | gzugs la stoṅ pa’am mi stoṅ par yoṅs su mi ’dzin pa nas | rnam par śes pa’i bar la stoṅ ba’am mi stoṅ bar yoṅs su mi ’dzin to ||  de yoṅs su mi ’dzin kyaṅ tiṅ ṅe ’dzin thob pas ’khor ba na spyod ciṅ | ’khor ba’i ñon (303b1) moṅs pa rnams yoṅs su mi ’dzin to ||  sems can rnams kyaṅ mya ṅan las ’das pa la mos par byed la bdag kyaṅ thog mar yoṅs su mya ṅan las ’das pa yin no ||  de la byaṅ chub sems dpa’i yoṅs su mya ṅan las ’das pa gaṅ źe na |  yoṅs su mya ṅan las ’das pa źes bya ba ni mṅon par (2) ’du mi byed pa’o ||  de la byaṅ chub sems dpa’i mi dge ba’i las chuṅ zad kyaṅ mṅon par ’du mi byed do || gaṅ dge ba’i chos rnams yaṅ dag par ’dzin ciṅ ’jug go ||  de lus daṅ ṅag daṅ sems dben pa’i mṅon par ’du byed pa thams cad mṅon par du byed de | so sor brtags nas (3) thams cad mkhyen par yoṅs su bsṅo’o ||  thams cad mkhyen pa de gzugs su mi sñems | tshor bar ma yin | ’du śes su ma yin | ’du byed rnams su ma yin te | rnam par śes par yaṅ sñems par mi byed do ||  de’i sems la sñems pa med ciṅ tshul khrims sñems pa med (4) pas smon lam thams cad yoṅs su rdzogs par byed kyaṅ chos gaṅ la yaṅ bri ba’am gaṅ bar yaṅ dag par rjes su mi mthoṅ ṅo ||  de bri ba med ciṅ gaṅ ba med pas chos thams cad mñam pa ñid rñed nas chos kyi dbyiṅs la gnas śiṅ byaṅ chub sems dpa’i spyad pa spyod de | chos gaṅ yaṅ (5) spyod pa yaṅ med | rnam par spyad pa yaṅ med do ||  rigs kyi bu de ltar yoṅs su mya ṅan las ’das pa’i byaṅ chub sems dpa’ byaṅ chub sems dpa’i spyad pa spyod do ||  de ci’i phyir źe na | mṅon par ’du bya ba thams cad la mṅon par ’du mi byed par rab tu gnas pa ni mya ṅan las (6) ’das pa ste | de’i phyir byaṅ chub sems dpa’ mṅon par ’du bya ba de la mṅon par ’du mi byed de | mṅon par ’du mi byed pa ni mṅon par ’dus ma byas pas yoṅs su mya ṅan las ’das pa źes bya’o ||  pha rol ces bya ba ni gaṅ rnam par śes pa mi ’jug pa ste | byaṅ chub sems dpa’ (7) rnam par rig pa med pas rab tu phye ba ni yoṅs su mya ṅan las ’das pa źes bya’o ||  pha rol ces bya ba ni mtshan ma med pa ste | de la de’i sems mtshan ma la yoṅs su mi sṅo ba ni yoṅs su mya ṅan las ’das pa śes bya’o ||  pha rol ces bya ba ni kun du rtog pa med pa ste | kun du rtog pa (304a1) de la de’i sems mi ’jug pas de’i phyir yoṅs su mya ṅan las ’das pa źes bya’o ||  pha rol ces bya ba ni gźi med pa’o || gźi med pa de la de’i sems yoṅs su mi sṅo ste | de’i phyir yoṅs su mya ṅan las ’das pa źes bya’o ||  rigs kyi bu de ltar na (2) byaṅ chub sems dpa’ yoṅs su mya ṅan las ’das pa byaṅ chub sems dpa’i spyad pa spyod do ||  de nas bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod la legs so źes bya ba byin te | legs so legs so || skyes bu dam pa gal te bśad par (3) bya na de ltar bśad do ||  bstan pa ’di bśad pa na byaṅ chub sems dpa’ lṅa brgya bzod pa skyes so ||  de nas bcom ldan ’das la byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod kyis ’di skad ces gsol to || bcom ldan ’das bdag cag ni de bźin gśegs pa’i (4) chos snaṅ ba ’dis spobs so ||  bcom ldan ’das ’di lta ste | dper na snaṅ ba la brten nas gzugs rnams gda’ ba de bźin du de bźin gśegs pa’i skye bu’i mthu ’dis bdag cag rnams spobs so ||  de nas byaṅ chub sems dpa’ rin chen dpal gyis byaṅ chub sems dpa’ nam (5) mkha’ mdzod la ’di skad ces smras so || rigs kyi bu ci’i phyir na bdag gi ye śes ’di bcab ste | saṅs rgyas kyi byin gyi rlabs kyis bdag spobs so źes ston |  smras pa | rigs kyi bu byaṅ chub sems dpa’ rnams kyi gaṅ cuṅ zad spobs pa ji sñed pa de thams cad saṅs rgyas kyi byin (6) gyi rlabs su blta’o || de ci’i phyir źe na | gal te saṅs rgya bcom ldan ’das rnams kyis chos de dag yoṅs su snaṅ bar ma mdzad na byaṅ chub sems dpa’ spobs par ga la ’gyur |  smra pa | rigs kyi bu ci spobs pa de ’pho ba źig gam |  smras pa | rigs kyi bu ’pho ba ma yin (7) mod kyi | ’on kyaṅ de saṅs rgyas kyi spobs pa’i rgyus spobs so ||  ’di lta ste | dper na ma rig pa ni ’du byed rnams su mi ’pho mod kyi ma rig pa’i rgyus ’du byed rnams kyaṅ skye ba de bźin du saṅs rgyas kyi spobs pa yaṅ gaṅ du yaṅ mi ’pho mod kyi de’i rgyus spobs par yaṅ ’gyur ro ||  ’di lta (304b1) ste | dper na rta daṅ | glaṅ po che daṅ | mi rnams kyi sgra brag car mi ’pho mod kyi de’i rgyus brag ca’i sgra yaṅ ’byuṅ ba de bźin du | saṅs rgyas kyi spobs pa gaṅ du yaṅ mi pho mod kyi de’i rgyus spobs par yaṅ ’gyur ro ||  rin chen dpal gyis smras pa | rigs kyi bu rten ciṅ ’brel (2) bar ’byuṅ ba ni zab bo ||  smras pa | ’di ltar ’di la chos gaṅ yaṅ mi skye’o ||  smras pa | rigs kyi bu ci chos thams cad rten ciṅ ’brel bar ’byuṅ ba ma yin nam |  smras pa | gal te rkyen rnams la byed pa po ’ga’ źig yod par gyur na ni chos rnams skye bar yaṅ ’gyur na | rkyen (3) rnams la byed pa po gaṅ yaṅ mi dmigs pas de’i phyir chos thams cad la byed pa po dmigs su med do ||  smras pa | rigs kyi bu ci de bźin gśegs pa ma byuṅ ṅam |  smras pa | gal te de bźin ñid byuṅ ni de bźin gśegs pa yaṅ ’byuṅ bar ’gyur na de bźin ñid ni ’byuṅ bar mi ’dod (4) do || de ci’i phyir źe na | de bźin ñid ni skye ba med pas rab tu phye ba ste | de bźin ñid ji lta bar chos thams cad kyaṅ de bźin te de thugs su chud pas na de bźin gśegs pa źes bya’o ||  smras pa | rigs kyi bu ci de bźin gśegs pa byuṅ ṅam |  smras pa | de ’di ’dra ba ’di ni gźag (5) par bya ba’o ||  smras pa | gźag par bya ba de gaṅ |  smras pa | chos kyi dbyiṅs ji ltar gnas pa bźin no ||  smras pa | chos kyid byiṅs kyi gnas ji lta bu |  smras pa | skye ba’i gnas ma yin | ’jig pa’i gnas ma yin te | gnas kyaṅ ma yin gnas med pa yaṅ ma yin pa ’di (6) lta bu’i gnas ni chos kyi dbyiṅs kyi gnas so || chos kyi dbyiṅs kyi gnas ji lta bar chos thams cad kyi gnas kyaṅ de bźin no ||  chos thams cad kyi gnas gaṅ yin pa de ni gnas ma yin te | gaṅ gnas ma yin pa de la skye ba’i gnas gaṅ yaṅ med | ’jig pa’i gnas kyaṅ (7) med pas gnas kyaṅ ma yin | gnas ma yin pa yaṅ ma yin te | de lta bu’i gnas ni de bźin gśegs pa’i gnas so || de bźin gśegs pa’i gnas gaṅ yin pa de | skye ba’i gnas su yaṅ mi ’dod de | ’gog pa’i gnas su yaṅ ma yin no ||  ’di ltar rigs kyi bu de (305a1) bźin gśegs pa byuṅ ṅo źes bya ba ’di ni mtha’ gcig go || de bźin gśegs pa ma byuṅ ṅo źes bya ba ’di ni mtha’ gñis te | gaṅ skye ba daṅ | skye ba med pa de gñis kyi dbu ma’i lam de las de bźin gśegs pa btsal bar bya’o ||  rin chen dpal (2) gyis smras pa | rigs kyi bu gaṅ la skye ba yaṅ med | ’jig pa’i gnas kyaṅ med par saṅs rgyas skye ba ni zab na rigs kyi bu | saṅs rgyas ’byuṅ ba ’di la su źig mos par ’gyur |  smras pa | gaṅ lhag par mi byed pa’o ||  smras pa | rigs kyi bu lhag par (3) byed ces bya ba ji ltar bstan pa yin |  smras pa | rigs kyi bu lhag par byed ces bya ba ’di ni sgro ’dogs pa’i tshigs go ||  su chos gaṅ la yaṅ sgro mi ’dogs pa de ni chos gaṅ la yaṅ lhag par mi byed pa ste | lhag par mi byed pa’i tshig ni mñam pa ñid kyi tshig go ||  mñam pa ñid kyi (4) tshig ni ’dra ba med pa’i tshig go ||  ’dra ba med pa’i tshig ni tshig ma yin pa’i tshig go ||  tshigs ma yin pa’i tshig ni yi ge med pa’i tshig go ||  yi ge med pi tshig ni rnam par rig pa med pa’i tshig go ||  gaṅ rnam par rig pa med pa’i tshig de la sems daṅ | yid kyi bar du rgyu ba med (5) pa de rab tu rgyu ba med pa’i tshig go ||  ’di lta ste dper na | nam mkha’ la bya rjes kyi gnas med kyaṅ sgras gnas su brjod pa de bźin du saṅs rgyas skye ba’aṅ skye ba med pa ste | ’on kyaṅ skye ba’i sgras brjod do ||  de la byaṅ chub sems dpa’ ni mkhas pas skye ba med pa ston (6) ciṅ yoṅs su snaṅ bar byed do ||  de ci’i phyir źe na | chos thams cad kyi ṅo bo ñid ni ’di lta ste | ’di ni mi skye ba’i ṅo bo ñid do ||  gaṅ mi skye ba’i ṅo bo ñid de ni ṅo bo ñid med pa’o ||  gaṅ ṅo bo ñid med pa de la dṅos po med pa’o ||  gaṅ dṅos po med pa de la gnas pa gaṅ yaṅ (7) med de | chos thams cad ni mi gnas pa’i mtha’o ||  gaṅ mi gnas pa’i mtha’ de ni chos thams cad kyi mtha’ ste | de’i phyir chos thams cad ni yaṅ dag pa’i mtha’ la gnas źes bya’o ||  yaṅ dag pa’i mtha’ źes bya ba ni yoṅs su ma chad pa’i mtha’o ||  mtha’ thams (305b1) cad kyi rjes su ’gro ba’i mtha’ ste | chos thams cad ni mtha’ der phyin par snaṅ ṅo ||  de ci’i phyir źe na | nam mkha’i cha śas gśegs pa’i mtha’ ni mtha’ ’di ste | ji ltar nam mkha’ kun du yoṅs su chad pa’i mtha’ ma yin pa de bźin du yaṅ dag pa’i mtha’ la chos thams cad kyi mtha’ (2) med do ||  yaṅ dag pa’i mtha’ gaṅ yin pa de ni bdag gi mtha’ ste | bdag gi mtha’ rjes su śes pas sems can thams cad kyi mtha’ rjes su śes pa khoṅ du chud par bya’o ||  gaṅ sems can thams cad kyi mtha’ der chos thams cad kyi mtha’aṅ ’dus te | de’i phyir chos thams cad (3) ni zad pa’i mtha’ zad pa’i mu | zad pa’i mthar thug pa źes bya’o ||  zad ces bya ba de ni mya ṅan las ’das pa’i miṅ bla dags so || de bas na chos thams cad ni mya ṅan las ’das pa daṅ mtshuṅs pa źes bya’o ||  de ci’i phyir źe na | de dag la gñen po med do ||  ’di lta ste dper na | nam (4) mkha’ la gñen po med pa de bźin du chos thams cad la’aṅ gñen po med do ||  gaṅ dag gñen pos mya ṅan las ’das pa tshol ba de dag ni skye ba daṅ ’jig par lta ba yin te | chos ’di dag ni bskyed par bya | chos ’di dag ni dgag par bya źes de dag skye ba daṅ | ’jig pa la spyod pas (5) de dag mya ṅan las ’das pa’i mñam pa ñid mi śes so ||  de bas nas bcom ldan ’das kyis kyaṅ ’di skad ces śes par gyis śig | śes par gyis śig | ma rtsod cig | ma rtsod cig | rtsod pa med pa dge sbyoṅ gi yon tan gyi mchog rnams yoṅs su rdzogs par gyis śig ces gsuṅs so || 
Ānanda 
 
No Tibetan 
 
At that time, the venerable Ānanda addressed himself to the Lord (atha khalu āyuṣman ānando bhagavantam etad avocat):  “It is a marvelous thing, Lord, just as the bodhisatva Gaganagañja manifests his body, just so he teaches us.”  The bodhisatva Gaganagañja said: “Venerable Ānanda, my body is manifested though, it is not manifested by myself.  Why is that? Because open space is my body, it is manifested.”  Ānanda said: “How then is your body manifested?”  Gaganagañja said: “This is because, even though the buddha’s work (buddhakṛtya) is done by the body, the true body (dharmakāya), which is not undefiled, is not brought about through the parts of personality, spheres or fields of perception (skandhadhātvāyatana), nor born of the inverted body (viparyayakāya), but obtained by the mental body (manaskāya). In this way, the bodhisatva’s body is manifested.”  Ānanda said: “Son of good family, are you manifesting all dharmas?”  Gaganagañja said: “Venerable Ānanda, one should not think of my body separated from the dharma, it is the dharma itself, and the dharma itself is my body, in this way I manifest my body.”  Ānanda said: “Son of good family, if you manifested your body, are you an Arhat?”  Gaganagañja said: “Having penetrated the entrance into the dharma which is free from impurity (araṇādharmamukhaprativedha), without desire (rāga), I do not have any aversion or bewilderment (dveṣamoha), thus I am an Arhat.”  Ānanda said: “Son of good family, if you are a Worthy One, when did you reach complete extinction (parinirvāṇa)?”  Gaganagañja said: “Venerable Ānanda, an Arhat does not reach extinction, and ordinary people (pṛthagjanā) are not Arhats who reach extinction.  Why is that? Because an Arhat gives up the concept of extinction (nirvāṇasaṃjñā).  Since ordinary people just produce the thought-constructions of extinction, to the extent that they made thought-constructions do they reach extinction.”  Ānanda said: “According to our interpretation of what you said, son of good family, you are not an Arhat, ordinary man (pṛthagjana), one who is undergoing training (śaikṣa), one who no longer needs training (aśaikṣa), isolated buddha, bodisatva, or tathāgata.”  Gaganagañja said: “Good, Ānanda, very good. Even though the bodhisatva, who is not an Arhat, ordinary man (pṛthagjana), one who is undergoing training (śaikṣa), one who no longer needs training (aśaikṣa), isolated buddha, bodisatva, or tathāgata, teaches every stage (sarvabhūmi), he is still not established in any place.”  When this teaching was declared, in order to protect the dharma, five hundred disciples, immediately offering dharma-robes to the bodhisatva Gaganagañja, said: “May all living beings attain eloquence such as this (sarvasatvā īdṛśasya pratibhānasya lābhino bhavantu)!”  Then, by the magical presence of the bodhisatva Gaganagañja, the dharma-robes disappeared into open space.  Then those monks, the Worthy Ones, said: “Son of good family, where did the dharma-robes go?”  Gaganagañja said: “They went into the treasury of open space.”  Then the Lord smiled (atha khalu bhagavān smitaṃ prādurakarot), and the venerable Ānanda asked the meaning of smiling: “O Lord, as the tathāgata does not smile for no reason, what is the reason for smiling?”  The Lord said: “Ānanda, the bodhisatva Gaganagañja received five hundred robes by those five hundred monks, put them into the treasury of open space, sprinkled on the world-sphere called Kāṣāyadhvaja. In this way he performed the buddha-activities (buddhakārya) in the buddha-field of the tathāgata Parvatarāja. Then the religious discourses given by the bodhisatva Gaganagañja arose from those dharma-robes in the buddha-field, and hundreds koṭis of bodhisatvas attained the tolerance [that all things are unborn (anutpattikadharmakṣānti)] by the teaching of the dharma.  Ānanda, you should see the sphere of supernatural power and knowledge (ṛddhijñānaviṣaya) of the bodhisatva in order to bring various living beings to maturity (anekaparyāyasatvaparipācana).  When this teaching was taught, the great rain of flowers, which have been never seen before, shining brilliantly like the radiant sun and moon (candrasūrya), poured down, and a voice resonated from those flowers: “Having heard this teaching of the bodhisatva Gaganagñja, those living beings with faith, being sealed with the irreversible seal (avaivartikamudrā), will be devoted themselves to the place of awakening (bodhimaṇḍa).”  Ānanda said: “O Lord, where are these flowers coming from?”  The Lord said: “Ānanda, the Brahmā Prabhāvyūha, who reigned over one hundred thousand world-spheres, sprinkled these flowers in order to worship (pūjākarmaṇa) the bodhisatva Gaganagañja.”  Ānanda said: “O Lord, we would like to see him.”  The Lord said: “Just wait a minute, Ānanda, you will see him soon.” 
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爾時具壽阿難陀白佛言。  甚奇世尊。大虚空藏菩薩無礙辯才。乃能如是由自身證。能作斯説。  時大虚空藏菩薩語阿難陀言。大徳不應説言我自身證。  所以者何我身即虚空。以身虚空故。知一切法悉爲虚空。云何大徳言我身證。  阿難陀言。身若空者。汝以何身而作佛事。  虚空藏言。以法身故法身者無有遷變。蘊處界等不生不滅。非顛倒身得隨意現。意所成身而作佛事。  阿難陀言。大士汝證法身耶。  虚空藏言。大徳如我所解離法無身。我身即法法即我身。若法若身無有二相故言身證。  阿難陀言。大士若身證者汝得阿羅漢耶。  答言無所得故而得。所以者何。阿羅漢者。善能通達無諍法故。不染不恚亦不癡故。  復言大士若如是者。汝應究竟般涅槃耶。  虚空藏言。大徳阿羅漢者不般涅槃。  何以故知一切法究竟涅槃斷涅槃想。  但諸異生作是分別言我涅槃。乃至分別計有種種涅槃差別。  阿難陀言。大士如汝所説。菩薩非阿羅漢。非異生非學非無學。非辟支佛非菩薩非如來。  虚空藏言。善哉善哉具壽阿難陀。以非阿羅漢非異生非學非無學非辟支佛非菩薩非如來故。菩薩於一切處皆能示現。亦不住於一切位地。  説是法時。會中有五百阿羅漢。各各脱身所著上服。而以供養虚空藏菩薩。作如是言。願一切有情獲得辯才如虚空藏。  爾時大虚空藏菩薩。以加持力故。令其所奉上妙法衣。盡入虚空隱而不現。  彼等羅漢苾芻。問虚空藏菩薩言。大士如是等衣。爲何所在。  虚空藏言並入於我虚空庫藏  爾時世尊熙怡微笑。阿難陀白佛言。世尊何因縁故而現微笑。如來微笑非無因縁。唯願演説。  佛告阿難陀言。彼諸苾芻所奉衣服。以虚空藏菩薩威神力故。令衣盡入虚空。庫藏往彼袈裟幢世界山王如來所。而作佛事。虚空藏菩薩所説法音。於彼世界皆從袈裟之所流出。無量菩薩聞此法已。皆得無生法忍。  阿難陀當知菩薩神通智勝。以如是等種種言音。成就有情以是因縁故我笑耳。  説是法時忽於空中。雨無量日月光花。皆如火色昔所未見。花中出聲而作是言。若人聞此大虚空藏菩薩所説不退法印得生信解。必定當趣菩提道場  爾時訶難陀白佛言。世尊如是之花從何所來。  佛告阿難陀。有一梵王名光莊嚴。爲百千世界主。是彼梵天爲供養虚空藏菩薩故雨如是花。  阿難陀言。世尊我等咸願見彼梵王。  佛言且待須臾汝當自見 
de nas bcom (6) ldan ’das la tshe daṅ ldan pa kun dga’ bos ’di skad ces gsol to ||  bcom ldan ’das byaṅ chub sems dpa’ nam mkha’ mdzod ji ltar lus mṅon sum du gyur pa de bźin du ston pa ṅo mtshar to ||  byaṅ chub sems dpa’ nam mkha’ mdzod kyis smras pa | btsun pa kun dga’ bo kho bo’i (7) lus ni mṅon sum ste | lus kyi mṅon sum bdag ma yin no ||  de’i ci’i phyir źe na | nam mkha’ ni bdag gi lus te | de’i phyir kho bo’i lus ni mṅon sum mo ||  de ji ltar na lus mṅon sum yin źe na |  gaṅ gi phyir lus kyis saṅs rgyas kyi mdzad pa byed kyaṅ chos kyi sku lus kyaṅ mi ñams (306a1) la | phuṅ po daṅ | khams daṅ | skye mched kyis rab tu phye ba yaṅ ma yin | lus phyir ci log las byuṅ ba yaṅ ma yin te | yid kyi lus rab tu rñed do || de ltar na byaṅ chub sems dpa’ lus mṅon sum pa yin no ||  kun dga’ bos smras pa | rigs kyi bu khyod chos (2) thams cad mṅon sum pa yin nam |  smras pa | btsun pa kun dga’ bo kho bo’i lus ni chos las rnam par grol bar mi ’dod de | khob bo’i lus ñid chos so || chos ñid ni kho bo’i lus so || de bas na khob po’i lus mṅon sum mo ||  kun dga’ bos smras pa | rigs kyi bu khyod gal (3) te lus mṅon sum pa yin na | khyod ci dgra bcom pa’am |  smras pa | ñon moṅs pa med pa’i chos kyi sgo rtogs śiṅ | ’dod chags med la źe sdaṅ med ciṅ gti mug med pa’i phyir kho bo ni dgra bcom pa’o ||  smras pa | rigs kyi bu khyod gal te khyod dgra bcom pa yin na | ji srid (4) cig na yoṅs su mya ṅan las ’da’ |  smras pa | btsun pa kun dga’ bo dgra bcom pa ni yoṅs su mya ṅan las mi ’da’ ste | so so’i skye bo rnams yoṅs su mya ṅan las ’da’i dgra bcom pa ni ma yin no ||  de ci’i phyir źe na | dgra bcom pa ni mya ṅan las ’das pa’i ’du śes (5) spaṅs pa’o ||  so so’i skye bo rnams ni yoṅs su mya ṅan las ’da’o źes rnam par rtog ste | de dag ci tsam du rtog ciṅ rnam par rtog pa de tsam du yoṅs su mya ṅan las ’da’o ||  smras pa | rigs kyi bu bdag cag gis ji ltar khyod kyis smras pa’i don śes pa ltar na khyod ni dgra bcom (6) pa’aṅ ma yin | so so skye bo yaṅ ma yin | slob pa yaṅ ma yin | mi slob pa yaṅ ma yin | raṅ saṅs rgyas kyaṅ ma yin | byaṅ chub sems dpa’ yaṅ ma yin | de bźin gśegs pa yaṅ ma yin no ||  smra pa | btsun pa kun dga’ bo legs so legs so || gaṅ dgra bcom pa (7) yaṅ ma yin | so so’i skye bo yaṅ ma yin | slob pa yaṅ ma yin | mi slob pa yaṅ ma yin | raṅ saṅs rgyas kyaṅ ma yin | byaṅ chub sems dpa’ yaṅ ma yin | de bźin gśegs pa yaṅ ma yin pa de ni sa thams cad kyaṅ ston la gaṅ la yaṅ rab tu mi gnas so ||  bstan pa ’di bśad pa (306b1) na ñan thos lṅa brgya tsam gyis byaṅ chub sems dpa’ nam mkha’ mdzod la bla gos chos la dgab par gtoṅ te | tshig ’di skad du sems can thams cad kyaṅ ’di ’dra ba’i spobs pa rñed par gyur cig ces smras so ||  de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyi byin gyi rlabs kyis chos (2) gos de dag nam mkha’i naṅ du soṅ ṅo ||  de nas dge sloṅ dgra bcom pa de dag gis ’di skad ces smras so || rigs kyi bu chos gos de dag gar soṅ  smras pa | nam mkha’i mdzod du soṅ ṅo ||  de’i tshe bcom ldan ’das ’dzum pa mdzad pa daṅ | tshe daṅ ldan pa kun dga’ bos bcom ldan (3) ’das la ’dzum pa mdzad pa de’i don źus pa | bcom ldan ’das de bźin gśegs pa ni don ma mchis par ’dzum pa mi mdzad na | ’dzum pa mdzad pa’i rgyu gaṅ lags | rkyen gaṅ lags |  bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo dge sloṅ lṅa brgya po de dag gis bla (4) gos lṅa brgya byaṅ chub sems dpa’ nam mkha’ mdzod la gtor te | byaṅ chub sems dpa’ nam mkha’ mdzod kyis nam mkha’i mdzod du bcug pa de dag ṅur smrig gi rgyal mtshan źes bya ba’i ’jig rten gyi khams su soṅ ste | bcom ldan ’das de bźin gśegs pa ri dbaṅ rgyal po’i saṅs (5) rgyas kyi źiṅ na saṅs rgyas kyi bya ba byed do || gaṅ byaṅ chub sems dpa’ nam mkha’ mdzod kyis chos kyi gtam byas pa de saṅs rgyas kyi źiṅ der chos gos de dag las byuṅ ste | chos bstan pa des byaṅ chub sems dpa’ stoṅ phrag maṅ po źig bzod pa thob bo ||  kun dga’ bo rnam graṅs du (6) mas sems can rnams yoṅs su smin par byed par byaṅ chub sems dpa’ rnams kyi rdzu ’phrul daṅ ye śes kyi yul la ltos ||  bstan pa ’di bśad pa na me lta bu’i kha dog daṅ zla ba daṅ ñi ma ltar ’bar ba’i kha dog sṅon ma mthoṅ ma thos pa’i me tog rnams kyi char chen po mṅon par rab tu bab ste | (7) me tog de dag las gaṅ byaṅ chub sems dpa’ nam mkha’ mdzod kyis bstan pa ’di thos nas mos par ’gyur ba’i sems can de dag ni phyir mi ldog pa’i phyag rgyas btab ciṅ byaṅ chub kyi sñiṅ po la gźol ba yin no źes de lta bu’i sgra byuṅ ṅo ||  kun dga’ bos gsol ba | bcom ldan ’das me (307a1) tog ’di dag ga las mchis |  bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo ’od bkod pa źes bya ba’i tshaṅs pa’i jig rten gyi khams stoṅ phrag brgya la dbaṅ pa źig yod de | tshaṅs pa des byaṅ chub sems dpa’ nam mkha’ mdzod la mchod pa bya ba’i phyir me tog ’di dag (2) gtor to ||  kun dga’ bos gsol pa | bcom ldan ’das bdag cag gis tshaṅs pa de lta’o ||  bka’ stsal pa | tshaṅs pa de de’u re mthoṅ gis cuṅ źig sdod cig | 
Prabhāvyūha 
 
 
 
At that time, the Brahmā Prabhāvyūha, being surrounded and followed (parivṛta) by sixty-eight hundred thousand Brahmās, teleported from the world of Brahmā to the presence of the Lord (brahmaloke antarhitaḥ bhagavato ’ntike prātiṣṭhata), bowed down at his feet (bhagavataḥ pādau śirobhir vanditvā), circumambulated him three times (tripradakṣiṇīkṛṭya), and sat down on a side.  Then the Brahmā Prabhāvyūha addressed himself to the Lord: “O Lord, the greatness (māhātmya) of the bodhisatva Gaganagañja’s morality, concentration, supernormal knowledge, knowledge, insight, fulfilling vows, skillful means, highest intention, mastery of the dharma, ornaments for body, speech and thought, and mastery over all dharmas (śīlasamādhyabhijñājñānaprajñāpraṇidhānaparipūraṇopāyakauśalādhyāśayadharmeśvarakāyavākcittālaṃkārasarvadharmavaśitā) are marvelous (āścarya)!  Since the bodhisatva Gaganagañja has purified his former activities, he manifests all activities by body, speech, and thought without any effort. O Lord, since his former roots of good (pūrvakuśalamūla) have been not yet repaid by anyone, that the bodhisatva Gaganagañja roars this lion’s roar (siṃhanādanādi) in the present time is the outcome of the profound practice in the past.”  The Lord said: “Quite so, it is just as you have said. The incomparable complete awakening of the bodhisatvas arises from the former roots of good, merits, and knowledges (pūrvakuśalamūlapuṇyajñāna).”  Then the Brahmā Prabhāvyūha said this to the Lord: “O Lord, what is the root of good of the bodhisatvas, what is the merit, what is the knowledge?”  The Lord said: “Brahmā, ‘the root of good (kuśalamūla)’ is the initial resolution to strive for awakening (prathamacittotpādika), and the root of all qualities of the buddha (sarvabuddhadharmamūla);  ‘merit (puṇya)’ is, as soon as the thought of awakening is produced, to conquer all items of meritorious action consisting in generosity, morality, and meditational self-cultivation of all disciples and isolated buddhas (sarvaśrāvakapratyekabuddhānāṃ dānamayaṃ śīlamayaṃ bhāvanāmayaṃ sarvapunyakriyāvastvabhibhāvana);  ‘knowledge (jñāna)’ is to accumulate the root of good, and to transform the accumulations into omniscience (sarvākārajñatā).  Further, ‘the root of good’ is pure intention (śuddhāśaya) since it is without deception or guile (māyāśāṭhya), ‘merit’ is the practice (prayoga) for all merits, etc., and ‘knowledge’ is the highest intention (adhyāśaya) of going to a different state (viśeṣagamana).  Further, ‘the root of good’ is the solemn vow of good teachings (kuśaladharma), ‘merit’ is never being content (asaṃtuṣṭi) with the accumulation of the roots of good, and ‘knowledge’ is to consider the roots of good as an illusion.  Further, ‘the root of good’ is to have spiritual friends (kalyāṇamitra), ‘merit’ is not abandoning spiritual friends (kalyāṇamitrāparityāga), and ‘knowledge’ is asking questions to spiritual friends.  Further, ‘the root of good’ is aiming at the dharma (dharmārthika), ‘merit’ is striving for the dharma (dharmakāma), and ‘knowledge’ is taking pleasure in the delights of the dharma (dharmārāmaratirata).  Further, ‘the root of good’ is seeking the dharma (dharmaparyeṣṭi), ‘merit’ is teaching the dharma without a view to profit (nirāmiṣadharmadeśaka), and ‘knowledge’ is without secrecy of teachers concerning religion (dharme ’nācāryamuṣṭi).  Further, ‘the root of good’ is listening to the dharma (dharmaśravaṇa), ‘merit’ is thorough reflection (yoniśaḥpratisaṃkhyāna), and ‘knowledge’ is accomplishing the dharma (dharmanirhāra).  Further, ‘the root of good’ is seeing the buddha (buddhadarśana), ‘merit’ is worshiping the buddha, and ‘knowledge’ is relying on the buddha.  Further, ‘the root of merit’ is to become a renunciant, ‘merit’ is to be pleased with the [fourfold] sources of holiness (āryavaṃśa), and ‘knowledge’ is to be pleased in hermits (araṇyavāsa).  Further, ‘the root of good’ is being easily satisfied with food (subharasupoṣatā), ‘merit’ is effortlessly obtaining dhrama-robes and alms-bowls (cīvarapiṇḍapāta), and ‘knowledge’ is to usufruct (paribhoga) them without desire or greed.  Further, ‘the root of good’ is to practice the presences of recollection (smṛtyupasthāna), ‘merit’ is fulfilling the correct eliminations (samyakprahāṇaparipūraṇa), ‘knowledge’ is attaining the bases of magical power (ṛddhipāda).  Further, ‘the root of good’ is the entrance into the ability of faith (śraddhendriya), ‘merit’ is in accordance with vigour, recollection, and awareness (vīrya_smṛtisaṃprajanya), and ‘knowledge’ is the cultivation of concentration and insight (samādhiprajñā).  Further, ‘the root of good’ is to be established in the five powers (pañcabala), ‘merit’ is to understand the limbs of awakening (bodhyaṅga), and ‘knowledge’ is to know the entrance into the path (pathapraveśajñāna).  Further, ‘the root of good’ is the happiness in mind (pramuditacitta), ‘merit’ is seeking for peaceful meditation (śamathasaṃbhāraparyeṣṭi), and ‘knowledge’ is the skillfulness in the expanded vision (vipaśyanakauśalya).  Further, ‘the root of good’ is the item of meritorious action consisting in generosity (dānamayaṃ puṇyakriyāvastu), ‘merit’ is the item of meritorious action consisting in morality (śīlamayaṃ puṇyakriyāvastu), and ‘knowledge’ is the item of meritorious action consisting in meditational self-cultivation (bhāvanāmayaṃ puṇyakriyāvastu).  Further, ‘the root of good’ is training in the highest morality (adhiśīla), ‘merit’ is training in the highest thought (adhicitta), and ‘knowledge’ is to practice the highest insight (adhiprajñā).  Further, ‘the root of good’ is to confess all sins (sarvapāpapratideśana), ‘merit’ is to take pleasure in all merits (sarvapuṇyānumodanā), and ‘knowledge’ is to request [teachings from] all buddhas (sarvabuddhādhyeṣaṇa).  Further, ‘the root of good’ is to give away all possessions (sarvasvaparityāga), ‘merit’ is non-expectation of reward (vipākāpratikāṅkṣaṇa), and ‘knowledge’ is to give a gift without conceit and to transform it into awakening.  Further, ‘the root of good’ is to keep discipline (śikṣāsamyagādhāraṇa), ‘meirt’ is unimpaired morality (akhaṇḍaśīlatā), and ‘knowledge’ is to transform the unconditioned morality (anabhisaṃskāra) into awakening.  Further, ‘the root of good’ is not to be hostile towards all beings (sarvasatvāpratigha), ‘merit’ is to be patient with unpleasant words, and ‘knowledge’ is to abandon his body and life in order to bring all being to maturity, and to transform it into awakening.  Further, ‘the root of good’ is to undertake all good dharmas (sarvadharmābhibhāvana), ‘merit’ is the eagerness for all roots of good (sarvakuśalamūlacchanda), and ‘knowledge’ is to enter into the sameness in the absence of distinguishing mark (animittasamapraveśa), and to transform the roots of good into awakening.  Further, ‘the root of good’ is to seek the limbs of meditation (dhyānāṅgaparyeṣṭi), ‘merit’ is not to make former roots of good disappear by attaining the meditation, and ‘knowledge’ is to be born in the desire realm (kāmadhātu) after having returned from the meditation.  Further, ‘the root of good’ is to learn the root of insight (prajñāmūla), ‘merit’ is to reflect on what he learned, and ‘knowledge’ is to fulfill the insight (prajñāparipūraṇa).  Further, ‘the root of good’ is to be equal to all living beings (sarvasatvasamacitta), ‘merit’ is to meditate on friendly thoughts (maitrīcittasamāpatti), and ‘knowledge’ is to be friendly to all beings with the sameness of open space.  Further, ‘the root of good’ is to accumulate in three stages, ‘merit’ is to accumulate in four stages, and so forth, and ‘knowledge’ is to fulfill the tenth stage.  Further, ‘the root of good’ belongs to the bodhisatvas who have generated the initial determination to seek awakening (prathamacittotpādikānāṃ bodhisatvānām), ‘merit’ belongs to the bodhisatvas who have entered their practice (caryāpratipannānāṃ bodhisatvānām), and ‘knowledge’ belongs to the bodhisatvas who are never to turn back (avaivartikānāṃ bodhisatvānām).  Further, ‘the root of good’ is to touch the evenness of the sole of the foot (pādatala), ‘merit’ is to adorn the characteristics of a great man and the marks of beauty (lakṣaṇānuvyañjanālaṃkāra), and ‘knowledge’ is not to see the top of the head (anavalokitamūrdha).  Further, ‘the root of good’ is to adorn the buddha-fields (buddhakṣetrālaṃkāra), ‘merit’ is to enjoy food and drink (pānabhojana) mentally, and ‘knowledge’ is to be produced in intelligent beings (tīkṣṇendriyasatva).  Further, ‘the root of good’ is to learn the works of Māras (mārakarman), ‘merit’ is to know the works of Māras, and ‘knowledge’ is to transcend the works of Māras.  Further, ‘the root of good’ is the great compassion (mahākaruṇā), ‘merit’ is the skillful means (upāyakauśalya), and ‘knowledge’ is the perfection of insight (prajñāpāramitā).  Further, ‘root of good’ is to adorn the place of awakening (bodhimaṇḍa), ‘merit’ is to subdue all Māras, and ‘knowledge’ is to attain the incomparable perfect awakening (bodhim abhisaṃbudh-) through insight that is associated with a moment of thought (ekacittakṣaṇasamāyuktaprajñā).  In this way, Brahmā, the bodhisatva arises from the root of good, merit, and knowledge (kuśalamūlapuṇyajñāna).”  Then the Brahmā Prabhāvyūha said this to the Lord: “It is a marvelous, Lord, that the tathāgata explains all sorts of qualities of the buddha (sarvabuddhadharmanānātva) by means of these three root words [or stages] (mūlapada).”  At these words, the bodhisatva Gaganagañja said to the Brahmā Prabhāvyūha: “Brahmā, everything is included in a single word (ekapadasamavasṛta).  Why is that? The word ‘emptiness (śūnyatā)’ is a single word, and everything is included in emptiness;  the word ‘signlessness (ānimitta)’ is a single word, and everything is included in signlessness;  the word ‘wishlessness (apraṇihita)’ is a single word, and everything is included in wishlessness;  in the same manner, the words ‘the unconditioned (anabhisaṃskāra), non-desire (virāga), peace (śānti), non-basis (anālaya), the absolute truth (dharmadhātu), suchness (tathatā), the limit of reality (bhūtakoṭi), inexistence (asaṃbhava), and unbornness (anutpāda), each of them is a single word, [and everything is included in them];  the word ‘extinction (nirvāṇa)’ is a single word, and everything is included in extinction.  Further, Brahmā, desire (rāga) is a word for non-desire. Why? Because desire is the essence of non-desire (virāgasvabhāva). Thus everything is included in the essence of desire (rāgasvabhāva).  Aversion (dveṣa) is a word for non-aversion (adveṣa). Why? Because aversion is the essence of non- aversion (aveṣasvabhāva). Thus everything is the essence of aversion.  Bewilderment (moha) is a word for non-bewilderment (amoha). Why? Because bewilderment is the essence of non-bewilderment (amohasvabhāva). Thus everything is the essence of bewilderment.  Aggregation of perishable things (satkāya) is a word for no aggregation of perishable things. Why? Because aggregation of perishable things is the essence of no aggregation of perishable things. Thus everything is the essence of aggregation of perishable things.  Form (rūpa) is a word for the absence of form. Why? Because form is the essence of absence of form. Thus everything is the essence of form.  In the same way, feeling, perception, formative factors and consciousness (vedanāsaṃjñāsaṃskāravijñāna) are words for the absence of feeling, perception, formative factors or consciousness. Why? Because feeling, perception, formative factors and consciousness are the essence of absence of them. Thus everything is the essence of feeling, perception, formative factors and consciousness.  It is the same for fields, sense perceptions (dhātvāyatana), and the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda).  Ignorance (avidyā) is a word for the absence of ignorance. Why? Because ignorance is the essence of the absence of ignorance, all dharmas of the buddha are the essence of ignorance.  Birth is a word for no birth (anutpāda). Why? Because birth is the essence of no birth, all dharmas of the buddha are the essence of birth.  All teachings of the buddha (sarvabuddhadharma) is a word for no teaching (adharma). Why? Because everything is the essence of no thought-construction (avikalpa), all teachings of the buddha are the essence of all teachings.  Brahmā, those are the door of entering into a word for dharma called (dharmapada) ‘the entrance into the word without word (apadapadapraveśa)’ in which all dharmas of the buddha are included in one single word.  Just as, Brahmā, all streams flow into the great ocean (mahāsāgara), just so all qualities of the buddha are included in a single word ‘the entrance into the dharma (dharmamukha).’  Just as, Brahmā, all manifestations of forms (sarvarūpāvabhāsa) appear in open space, just so all teachings of the buddha are included in a single word, thus this word is the inexhaustible word and the word which is split into one hundred thousand.  Just as, Brahmā, even though all of one hundred thousand are included in a single word which is split into one hundred thousand, and even though those have been removed after having been split for a thousand years, the muchness of one hundred thousand is neither established in the connection with that word nor connected to ‘one hundred thousand,’ just so, Brahmā, while calculating and measuring to split the qualities of the buddha for many hundreds of thousands of aeons, the qualities of the buddha are never experienced by body or thought, thus those are impossible to be explained and too much to be explained.  Further, muchness is non-muchness. Why is that? If someone obtained so much or not so much, it would be just as much as he obtained because there is no muchness or non-muchness. Thus it is impossible to say that it is much or not much.  Brahmā, calculating the dharmas of the buddha is calculating all dharmas. Why is that? Because all dharmas are the dharmas of the buddha, and the dharmas of the buddha are neither the dharmas nor non-dharmas.  Why is that? The dharmas of the buddha cannot be mentally constructed (parikalpita) by perception (saṃjñā), or rather, those are taught in order to fully know the perception. Thus the thought-construction (parikalpa) that there is neither perception nor non-perception is neither the dharma nor the non-dharma.  Brahmā, since the dharmas of the buddha have such an essential character (lakṣaṇa), by their own essential character, they are pure and transcendent (svalakṣaṇapariśuddhasvalakṣaṇavivikta).  Since own essential character (svalakṣaṇa) is the absence of essential character (alakṣaṇa), the open space has no essential character and it is characterized as all dharmas.  When this religious discourse was given by the bodhisatva Gaganagañja, twelve thousand Brahmās in the assembly produced the thought of the incomparable complete awakening, and five thousand Brahmās, who had planted the well prepared roots of good (parikarmāvaropitakuśalamūla), attained the tolerance that all things are unborn (anutpattikadharmakṣānti). 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
爾時光莊嚴梵王。與諸梵衆六十萬八千人。前後圍遶。從彼天沒至於佛前。頭面禮足右遶三匝。退坐一面合掌向佛。白言甚奇世尊。  此虚空藏菩薩不可思議。具足淨戒。威徳三摩地威徳。神通威徳智慧威徳。滿願威徳善巧方便威徳。増上意樂威徳法身自在威徳。身莊嚴威徳口意莊嚴威徳。於一切法自在威徳。  世尊是虚空藏菩薩。都不從於身口意業。勤發示現一切化事。但由往昔修習之力。積集善根滿足諸佛甚深之行。由此能作大師子吼。  佛言如是如是。梵王如汝所説。菩薩皆由昔善根力積集福智資糧。而於無上正等菩提。誓不退轉。能現如是神通化事  爾時光莊嚴梵王白佛言。世尊云何爲菩薩善根。云何爲福云何爲智。  佛告梵王言。善根者謂諸有情。最初發於阿耨多羅三藐三菩提心。  福者謂發心已起。於一切聲聞縁覺。爲諸有情修行布施持戒。及修所成一切福業。  智者謂以所集善根迴向薩婆若故。  復次善根者謂淨意樂無矯誑故。福者加行積集一切福故。智者増上意樂悉殊勝故。  復次善根者於諸善法願堅固故。福者集善資糧無厭足故。智者所有善根觀如幻故。  復次善根者謂獲善友。福者不捨善友。智者數問善友。  復次善根者樂求佛法。福者所聞不忘。智者悦於法樂。  復次善根者常求佛法。福者説法無所悕望。智者於法無悋。  復次善根者常樂聽法。福者如理觀察。智者如法修行。  復次善根者常樂見佛。福者常供養佛。智者隨順佛教。  復次善根者謂獲出家。福者修聖種行。智者樂住蘭若。  復次善根者善能修習少欲知足。福者於諸衣食任運不貪。智者於所受用任運無染。  復次善根者修念處觀。福者滿四正斷。智者獲如意足。  復次善根者謂入信根。福者修於進念。智者觀三摩地慧。  復次善根者住於五力。福者隨順覺支。智者入聖道智。  復次善根者心住妙理。福者求奢摩他資糧。智者得毘鉢舍那善巧。  復次善根者謂施所成福業事。福者謂戒所成福業事。智者謂修所成福業事。  復次善根者謂増上戒學。福者増上心學。智者増上慧學。  復次善根者説悔諸罪。福者隨喜衆善。智者勸請諸佛。  復次善根者捨諸所有。福者不悕望報。智者迴向菩提。  復次善根者於戒要期。福者持戒不缺。智者持戒迴向。  復次善根者於諸有情不懷損害。福者所聞惡語而能忍受。智者能捨身命成就有情。  復次善根者勤求善法不 生厭倦。福者以所有善根迴施有情。智者積集善根迴向菩提。  復次善根者謂能修習諸禪支等。福者謂獲禪定一切善根。智者從諸禪定現生欲界。  復次善根者慧力多聞。福者所聞觀察。智者慧得圓滿。  復次善根者等視有情。福者證得慈定。智者慈心平等猶如虚空。  復次善根者謂修習三地資糧。福者積集四地資糧。智者圓滿八九十地資糧。  復次善根者謂初發心菩薩。福者住行菩薩。智者不退菩薩。  復次善根者謂平等行。福者相好莊嚴。智者無見頂相。  復次善根者莊嚴佛上。福者心念惠施。智者利諸有情。  復次善根者聞説魔業。福者覺察魔業。智者能超魔業。  復次善根者謂具大悲。福者善巧方便。智者謂修般若。  復次善根者莊嚴菩提道場。福者善能摧壞諸魔。智者謂一刹那心相應慧成於正覺。  梵王如是名爲善根福智  爾時光莊嚴梵王白佛言。甚奇世尊。能以三句義説一切法。  時大虚空藏菩薩摩訶薩。告光莊嚴梵天言。梵天有一句能攝一切法。  云何爲一謂性空句。所以者何由一切法同空性故。  是謂一句。復有一句攝一切法。謂無相句  無願句。皆攝一切法。  如是廣説。乃至無行句離欲句。寂靜句無阿頼耶句。法界句眞如句。實際句不生句  不起句涅槃句。各攝一切法亦如是。  復次梵王欲者是離欲句。以離欲性即是欲故。一切佛法亦同是性。  嗔者是離嗔句。以離嗔性即是嗔故。一切佛法亦同是性。  癡者是離癡句。以離癡性即是癡故。 一切佛法亦同是性。  乃至身見者是無身見句。以無身見性即是身見故。一切佛法亦同是性。  色者是無色句。以無色性即是色故。一切佛法亦同是性。  如是受想行識。識者是無識句。以無了別性即是識故。一切佛法亦同是性。  如是廣説處界十二縁生。  無明者即是明句。以明性即是無明故。一切佛法亦同是性。  乃至生者是不生句。以不生性即是生故。一切佛法亦同是性。  一切法句者是無法句。以無法性即是諸佛法故。一切佛法亦同是性。  梵王是爲一句攝一切法。若菩薩入此法門者。則於一句入一切佛法。  梵王譬如大海呑納衆流。是一一句攝一切法亦復如是。  譬如虚空能包萬像。此一一句攝一切法亦復如是。是故此句無盡展轉無量。  譬如算師數以算籌布在局上。然局中無籌籌中無局而能展轉成無量數。如是一句成無量句亦復如是。 梵王如是等百千劫。所説校量佛法。  若身若心皆無所得。亦不可以數知。   何以故一切法者是佛法故。是佛法者即非法故。  所以者何以想分別以想遍知。假名説故。於中無相亦非無相無法非無法  究竟無相。此相清淨自相遠離。  猶如虚空同一自性。佛法亦爾性相皆空。  虚空藏菩薩説是法時。於彼梵衆二萬二千梵天。皆發阿耨多羅三藐三菩提心。復次五千梵王。以宿植善根獲無生法忍

大集大虚空藏菩薩所問經卷第六
丙午歳高麗國大藏都監奉　　勅雕造 
de nas tshaṅs pa ’od bkod pa tshaṅs pa stoṅ phrag drug cu rtsa brgyad kyis yoṅs su bskor ciṅ mdun du bdar te | tshaṅs pa’i (3) ’jig rten nas mi snaṅ bar gyur nas | bcom ldan ’das kyi spyan sṅar phyin te | des bcom ldan ’das kyi źabs la mgo bos phyag ’tshal nas | lan gsum bskor ba byas te phyogs gcig tu ’dug go ||  de nas bcom ldan ’das la tshaṅs pa ’od bkod pas ’di skad ces gsol to || (4) bcom ldan ’das byaṅ chub sems dpa’ nam mkha’ mdzod kyi tshul khrims kyi che ba daṅ | tiṅ ṅe ’dzin gyi che ba daṅ | mṅon bar śes pa’i che ba daṅ | ye śes kyi che ba daṅ | śes rab kyi che ba daṅ | smon lam yoṅ su rdzogs pa’i che ba daṅ | thabs la mkhas pa’i che ba daṅ | (5) lhag pa’i bsam pa’i che ba daṅ | chos kyi dbaṅ phyug gi che ba daṅ | lus kyi rgyan gyi che ba daṅ | ṅag daṅ sems kyi rgyan gyi che ba daṅ | chos thams cad la dbaṅ ba’i che ba ṅo mtshar to ||  ’di ltar byaṅ chub sems dpa’ nam mkha’ mdzod ces bgyi bsṅon śin tu sbyaṅ ba bgyis pas lus (6) daṅ | ṅag daṅ | sems dag gis brtson pa ma mchis par bgyi ba thams cad ston te | bcom ldan ’das su źig sṅon gyi dge ba’i rtsa ba rnams la byas pa mi gzo bar ’gyur | bcom ldan ’das byaṅ chub sems dpa’ nam mkha’ mdzod da ltar gaṅ seṅ ge’i sgra sgrogs pa ’di ni sṅon gyi spyod pa zab (7) mo’i rgyu ’thun pa’o ||  bcom ldan ’das kyis bka’ stsal pa | de de bźin no || tshaṅs pa ji skad smras pa bźin te | byaṅ chub sems dpa’ rnams kyi bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub ni sṅon gyi dge ba’i rtsa ba daṅ | bsod nams daṅ ye śes las byuṅ ṅo ||  de nas bcom (307b1) ldan ’das la tshaṅs pa ’od bkod pas ’di skad ces gsol to || bcom ldan ’das byaṅ chub sems dpa’ rnams kyi dge ba’i rtsa ba gaṅ lags | bsod nams gaṅ lags | ye śes gaṅ lags |  bcom ldan ’das kyis bka’ stsal pa | tshaṅs pa dge ba’i rtsa ba źes bya ba ni (2) gaṅ sems daṅ po bskyed pa ste | saṅs rgyas kyi chos thams cad kyi rtsa ba’o ||  bsod nams ni gaṅ byaṅ chub kyi sems bskyed ma thag tu sems can thams cad daṅ | ñan thos daṅ | raṅ saṅs rgyas thams cad kyi sbyin pa las byuṅ ba daṅ | tshul khrims las byuṅ ba daṅ | bsgom (3) pa las byuṅ ba’i bsod nams bya ba’i dṅos po thams cad zil gyis gnon pa’o ||  ye śes ni gaṅ dge ba’i rtsa ba bsags śiṅ bsags pa rnams rnam pa thams cad mkhyen pa ñid du bsṅo ba’o ||  gźan yaṅ dge ba’i rtsa ba ni sgyu daṅ g-yo med pa’i phyir bsam pa’o || bsod nams (4) ni gaṅ bsod nams thams cad sogs pa’i phyir rab tu sbyor ba’o || ye śes ni gaṅ khyad par du ’gro ba’i phyir lhag pa’i bsam pa’o ||  gźan yaṅ dge ba’i rtsa ba ni gaṅ dge ba’i chos rnams la yi dam brtan pa’o || bsod nams ni gaṅ dge ba’i rtsa ba’i tshogs kyis cho ga mi śes (5) pa’o || ye śes ni gaṅ dge ba’i rtsa ba rnams la sgyu mar so sor rtog pa’o ||  gźan yaṅ dge ba’i rtsa ba ni gaṅ dge ba’i bśes gñen rñed pa’o || bsod nams ni gaṅ dge ba’i bśes gñen mi gtoṅ ba’o || ye śes ni gaṅ dge ba’i bśes gñen la kun ’dri ba’o ||  gźan yaṅ (6) dge ba’i rtsa ba ni gaṅ chos don du gñer ba’o || bsod nams ni gaṅ chos ’dod pa’o || ye śes ni gaṅ chos kyi kun dga’ la dga’ źiṅ mos pa’o ||  gźan yaṅ dge ba’i rtsa ba ni gaṅ chos tshol ba’o || bsod nams ni gaṅ zaṅ ziṅ med par chos ston pa’o || ye śes ni gaṅ (7) chos la slob dpon gyi dpe mkhyud med pa’o ||  gźan yaṅ dge ba’i rtsa ba ni gaṅ chos ñan pa’o || bsod nams ni gaṅ tshul bźin la so sor rtog pa’o || ye śes ni gaṅ chos sgrub pa’o ||  gźan yaṅ dge ba’i rtsa ba ni gaṅ saṅs rgyas mthoṅ ba’o || bsod nams ni gaṅ saṅs (308a1) rgyas la rim gro byed pa’o | ye śes ni gaṅ saṅs rgyas la rab tu rton pa’o ||  gźan yaṅ dge ba’i rtsa ba ni gaṅ rab tu byuṅ brñed pa’o || bsod nams ni gaṅ ’phags pa’i rigs kyis śin tu dga’ ba’o || ye śes ni gaṅ dgon par gnas pa la dga’ ba’o ||  (2) gźan yaṅ dge ba’i rtsa ba ni gaṅ dag ṅa sla ba daṅ | gso sla ba’o || bsod nams ni gaṅ chos gos daṅ bsod sñoms lhun gyis grub par rñed pa’o || ye śes ni gaṅ mi chags mi brkam par de la yoṅs su spyod pa’o ||  gźan yaṅ dge ba’i rtsa ba ni gaṅ dran pa ñe bar gźag pa (3) rnams la sgom pa’o || bsod nams ni gaṅ yaṅ dag par spoṅ pa rnams yoṅs su rdzogs par byed pa’o || ye śes ni gaṅ rdzu ’phrul gyi rkaṅ pa thob pa’o ||  gźan yaṅ dge ba’i rtsa ba ni gaṅ dad pa’i dbaṅ po la ’jug pa’o || bsod nams ni gaṅ brtson ’grus daṅ | dran pa daṅ | (4) śes bźin no || ye śes ni gaṅ tiṅ ṅe ’dzin daṅ śes rab bsgom pa’o ||  gźan yaṅ dge ba’i rtsa ba ni gaṅ stobs lṅa la gnas pa’o || bsod nams ni gaṅ byaṅ chub kyi yan lag rnams rjes su śes pa’o || ye śes ni gaṅ lam la ’jug pa śes pa’o ||  gźan yaṅ dge ba’i rtsa ba (5) ni gaṅ sems dga’ ba’o || bsod nams ni gaṅ źi gnas kyi tshogs yoṅs su tshol ba’o || ye śes ni gaṅ lhag mthoṅ la mkhas pa’o ||  gźan yaṅ dge ba’i rtsa ba ni gaṅ sbyin pa las byug pa’i bsod nams bya ba’i dṅos po’o || bsod nams ni gaṅ tshul krims las byuṅ ba’i bsod (6) nams bya ba’i dṅos po’o || ye śes ni gaṅ bsgom pa las byuṅ ba’i bsod nams bya ba’i dṅos po’o ||  gźan yaṅ dge ba’i rtsa ba ni gaṅ lhag pa’i tshul khrims la slob pa’o || bsod nams ni gaṅ lhag pa’i sems la slob pa’o || ye śes ni gaṅ lhag pa’i śes rab la slob pa’o ||  (7) gźan yaṅ dge ba’i rtsa ba ni sdig pa thams cad so sor ’chags pa’o || bsod nams ni bsod nams thams cad la rjes su yi raṅ ba’o || ye śes ni saṅs rgyas thams cad la gsol ba ’debs pa’o ||  gźan yaṅ dge ba’i rtsa ba ni bdog pa thams cad yoṅs su gtoṅ ba’o || bsod (308b1) nams ni rnam par smin pa la mi re ba’o || ye śes ni sbyin pa mi sñems śiṅ byaṅ chub tu yoṅs su bsṅo ba’o ||  gźan yaṅ dge ba’i rtsa ba ni bslab pa yaṅ dag par ’dzin pa’o || bsod nams ni tshul khrims ma ñams pa’o || ye śes ni mṅon par ’du mi byed pa’i tshul khrims byaṅ chub tu yoṅs su (2) bsṅo ba’o ||  gźan yaṅ dge ba’i rtsa ba ni sems can thams cad la khoṅ khro ba med pa’o || bsod nams ni mi sñan par zer ba bzod pa’o || ye śes ni sems can thams cad yoṅs su smin par bya ba’i phyir lus daṅ srog gtoṅ źiṅ byaṅ chub tu yoṅs su bsṅo ba’o ||  gźan yaṅ dge ba’i (3) rtsa ba ni gaṅ dge ba’i chos rnams la rtsom pa’o || bsod nams ni gaṅ dge ba’i rtsa ba thams cad la ’dun po || ye śai ni gaṅ mtshan ma med pa la mtshuṅs par ’jug ciṅ dge ba’i rtsa ba byaṅ chub tu yoṅs su bsṅo ba’o ||  gźan yaṅ dge ba’i rtsa ba ni gaṅ bsam gtan gyi yan lag (4) yoṅs su tshol ba’o || bsod rnams ni gaṅ bsam gtan rñed pas sṅon gyi dge ba’i rtsa ba zad par mi byed pa’o || ye śes ni gaṅ bsam gtan las bzlog nas ’dod pa’i khams su skye ba’o ||  gźan yaṅ dge ba’i rtsa ba ni gaṅ śes rab kyi rtsa ba thos pa’o || bsod nams ni gaṅ thos (5) pa la so sor rtog pa’o || ye śes ni gaṅ śes rab yoṅs su skoṅ ba’o ||  gźan yaṅ dge ba’i rtsa ba ni sems can thams cad la sems mñam pa’o || bsod nams ni byams pa’i sems la sñoms par ’jug pa’o || ye śes ni nam mkha’ daṅ mtshuṅs pas sems can thams cad (6) la byams pa’o ||  gźan yaṅ dge ba’i rtsa ba ni gaṅ sa gsum gyi tshogs so || bsod nams ni gaṅ sa bźi la sogs pa’o || ye śes ni gaṅ sa bcu pa yoṅs su skoṅ ba’o ||  gźan yaṅ dge ba’i rtsa ba ni sems daṅ po skye ba’i byaṅ chub sems dpa’ rnams kyi’o || bsod nams ni spyod (7) pa la źugs pa’i byaṅ chub sems dpa’ rnams kyi’o || ye śes ni phyir mi ldog pa’i byaṅ chub sems dpa’ rnams kyi’o ||  gźan yaṅ dge ba’i rtsa ba ni rkaṅ mthil mñam par reg pa’o || bsod nams ni mtshan daṅ dpe byad bzaṅ po’i rgyan to || ye śes ni spyi gtsug bltar mi mthoṅ ba’o ||  (309a1) gźan yaṅ dge ba’i rtsa ba ni saṅs rgyas kyi źiṅ gi rgyan to || bsod nams ni bza’ ba daṅ btuṅ ba yid kyis loṅs spyod pa’o || ye śes ni dbaṅ po rno ba’i sems can du skye ba’o ||  gźan yaṅ dge ba’i rtsa ba ni bdud kyi las rnams thos pa’o || bsod nams ni ’dud kyi (2) las rig pa’o || ye śes ni bdud kyi las las yaṅ dag par ’das pa’o ||  gźan yaṅ dge ba’i rtsa ba ni sñiṅ rje chen po’o || bsod nams ni thabs la mkhas pa’o || ye śes ni śes rab kyi pha rol tu phyin pa’o ||  gźan yaṅ dge ba’i rtsa ba ni byaṅ chub kyi sñiṅ po’i rgyan to || (3) bsod nams ni bdud thams cad ’dul ba’o || ye śes ni sems kyi skad cig gcig daṅ ldan pa’i śes rab kyis byaṅ chub mṅon par rdzogs par ’tshaṅ rgya ba’o ||  tshaṅs pa de ltar na byaṅ chub sems dpa’ dge ba’i rtsa ba daṅ | bsod nams daṅ | ye śes las byuṅ ba yin no ||  de (4) nas bcom ldan ’das la tshaṅs pa ’od bkod pas ’di skad ces gsol to || bcom ldan ’das de bźin gśegs pas rtsa ba’i gnas gsum po ’di dag las saṅs rgyas kyi chos thams cad sna tshogs su bśad pa ṅo mtshar to ||  de skad ces gsol pa daṅ | byaṅ chub sems dpa’ (5) sems dpa’ chen po nam mkha’ mdzod kyis tshaṅs pa ’od pa bkod pa la ’di skad ces smras so || tshaṅs pa gnas gcig tu chos thams cad yaṅ dag par ’du’o ||  de ci’i phyir źe na | stoṅ pa ñid kyi gnas ni gnas te | stoṅ pa ñid du chos thams cad yaṅ dag par ’du’o ||  mtshan (6) ma med pa’i gnas ni gnas te | mtshan ma med par chos thams cad yaṅ dag par ’du’o ||  smon pa med pa’i gnas ni gnas te | smon pa med par chos thams cad yaṅ dag par ’du’o ||  de bźin ñid du sbyar te | mṅon par ’du mi byed pa’i bar gyi gnas ni gnas so || ’dod (7) chags med pa’i gnas ni gnas so || źi ba’i gnas ni gnas so || gźi med pa’i gnas ni gnas so || chos kyi dbyiṅs kyi gnas ni gnas so || de bźin ñid kyi gnas ni gnas so || yaṅ dag pa’i mtha’i gnas ni gnas so || mi ’byuṅ ba’i gnas ni gnas so || skye ba med pa’i (309b1) gnas ni gnas so ||  mya ṅan las ’das pa’i gnas ni gnas te | chos thams cad ni mya ṅan las ’das par yaṅ dag par ’du’o ||  tshaṅs pa gźan yaṅ ’dod chags ni ’dod chags med pa’i gnas so || de ci’i phyir źe na | ’dod chags ni ’dod chags med pa’i raṅ bźin te | chos thams (2) cad ni ’dod chags kyi raṅ bźin no ||  źe sdaṅ ni źe sdaṅ med pa’i gnas so || de ci’i phyir źe na | źe sdaṅ ni źe sdaṅ med pa’i raṅ bźin te | chos thams cad ni źe sdaṅ gi raṅ bźin no ||  gti mug ni gti mug med pa’i gnas so || de ci’i phyir źe na | gti mug ni gti mug med pa’i raṅ (3) bźin te | chos thams cad ni gti mug gi raṅ bźin no ||  ’jig tshogs ni ’jig tshogs med pa’i gnas so || de ci’i phyir źe na | ’jig tshogs ni ’jig tshogs med pa’i raṅ bźin te | chos thams cad ni ’jig tshogs kyi raṅ bźin no ||  gzugs ni gzugs me dpa’i gnas (4) so || de ci’i phyir źe na | gzugs ni gzugs med pa’i raṅ bźin te | chos thams cad ni gzugs kyi raṅ bźin no ||  de bźin du tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa yaṅ rnam par śes pa med pa’i gnas so || de ci’i phyir źe na | rnam par śes (5) pa ni rnam par śes pa med pa’i raṅ bźin te | chos thams cad ni rnam par śes pa med pa’i raṅ bźin no ||  khams rnams daṅ | skye mched rnams daṅ | rten ciṅ ’brel bar ’byuṅ ba’i yan lag bcu gñis kyaṅ de bźin du sbyar te |  ma rig pa ni ma rig pa med pa’i gnas so || de ci’i phyir źe (6) na | ma rig pa ni ma rig pa med pa’i raṅ bźin te | saṅs rgyas kyi chos thams cad ni ma rigs pa’i raṅ bźin no ||  skye ba’i bar du yaṅ skye ba med pa’i gnas so || de ci’i phyir źe na | skye ba ni skye ba med pa’i raṅ bźin te | saṅs rgyas kyi chos thams cad ni skye ba’i raṅ bźin no ||  saṅs (7) rgyas kyi chos thams cad ni chos ma yin pa’i gnas so || de ci’i phyir źe na | chos thams cad ni rtog pa med pa’i raṅ bzin te | saṅs rgyas kyi chos thams cad ni chos thams cad kyi raṅ bźin no ||  tshaṅs pa de dag ni gnas med pa’i gnas la ’jug pa źes bya ba chos kyi gnas la ’jug (310a1) pa’i sgo ste | gaṅ du gnas re rer saṅs rgyas kyi chos thams cad yaṅ dag par ’du ba’o ||  tshaṅs pa ’di lta ste dper na rgya mtsho chen por ni ’bab chu thams cad ’bab pa de bźin du | chos kyi sgo’i gnas gcig tu saṅs rgyas kyi chos thams cad yaṅ dag par ’du’o ||  tshaṅs (2) pa ’di lta ste dper na nam mkha’ la gzugs su snaṅ ba thams cad yaṅ dag par ’du ba de bźin du | chos kyi sgo’i gnas gcig tu saṅs rgyas kyi cho thams cad yaṅ dag par ’du ste | de’i phyir gnas ’di ni mi zad pa’i gnas te | ’bum bźag pa’i gnas so ||  tshaṅs pa ’di lta (3) ste dper na | ’bum bźag pa’i gnas gcig tu ’bum thams cad yaṅ dag par ’du ste | de dag lo stoṅ du bźag nas phyuṅ yaṅ ’bum de sñed kyaṅ gnas de la mi ’byar la gnas kyaṅ ’bum la mi ’byar ba de bźin du | tshaṅs pa bskal pa brgya stoṅ du saṅs rgyas kyi chos rnams bgraṅs (4) śiṅ bźag la gźal kyaṅ saṅs rgyas kyi chos rnams lus la soṅ ba’am sems la soṅ bar mi ’gyur te | bśad kyaṅ ruṅ ma bśad kyaṅ ruṅ ba de sñed do ||  de sñed pa de yaṅ de sñed ma yin te | de ci’i phyir źe na | gal te de sñed dam | de sñed ma yin pa źig rñed na ni de rñed pa ñid du (5) ’gyur na | gaṅ gi phyir de dag ni de sñed kyaṅ ma yin te | de sñed ma yin pa yaṅ ma yin pas de’i phyir de dag ni de sñed dam | de sñed ma yin pa źes mi brjod do ||  tshaṅs pa gaṅ saṅs rgyas kyi chos bgraṅ ba de ni chos thams cad bgraṅ ba’o || de ci’i phyir źe na | chos thams cad ni saṅs (6) rgyas kyi chos te | saṅs rgyas kyi chos gaṅ yin pa de dag ni chos kyaṅ ma yin | chos ma yin pa’aṅ ma yin no ||  de ci’i phyir źe na | saṅs rgyas kyi chos ni ’du śes kyis kun brtags pa ma yin te | ’du śes yoṅs su śes par bya ba’i phyir saṅs rgyas kyi chos rnams (7) rab tu bstan te | gaṅ ’du śes kyaṅ med ’du śes med pa yaṅ ma yin pa’i kun rtog pa de ni chos kyaṅ ma yin | chos ma yin pa yaṅ ma yin no ||  tshaṅs pa saṅs rgyas kyi chos ’di dag ni mtshan ñid de lta bu ste | raṅ gi mtshan ñid kyis dag pa | raṅ gi mtshan ñid kyis dben (310b1) pa’o ||  raṅ gi mtshan ñid ni mtshan ñid med pa ste mtshan ñid med pa ni nam mkha’o || nam mkha’i mtshan ñid ni chos thams cad do ||  byaṅ chub sems dpa’ nam mkha’ mdzod kyis gtam śin tu brjod pa ’di bstan pa na | tshaṅs pa’i ’khor de nas tshaṅs pa khri ñis stoṅ ni bla na med (2) pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so || yoṅs su sbyaṅ ba byas pa’i dge ba’i rtsa ba rnams bskyed pa’i tshaṅs pa lṅa stoṅ ni mi skyes ba’i chos la bzod pa thob par gyur to || 
The Bodhisatva Ratnapāṇi 
 
 
 
gaganagañjaparipṛcchā, volume 7  Then the bodhisatva Ratnapāṇi said to the bodhisatva, the great being Gaganagañja: “Son of good family, by what dharma in which the thought of awakening (bodhicitta) is included you never fall back?”  Gaganagañja said: “Son of good family, the thought of awakening is included in two dharmas by which you never fall back. What are these two? Intention (āśaya) and the highest intention (adhyāśaya).”  Ratnapāṇi said: “Son of good family, what are the intention and highest intention included in?”  Gaganagañja said: “Son of good family, the intention is included in the absence of fraud (aśāṭhya) and the absence of deception (nirmāyā), and the highest intention is included in non-attachment to anything in particular (atanmaya) and going to a different state (viśeṣagamana).”  Ratnapāṇi said: “Son of good family, what are those four dharmas included in?”  Gaganagañja said: “Son of good family, these four dharmas are included in eight dharmas. What are the eight?  To wit, 1) the absence of fraud (aśāṭhya) is included in honest and clarity;  2) the absence of deception (amāyā) is included in the absence of not artificial (akṛtrima) and pure intention (śuddhāśaya);  3) non-attachment to anything in particular (atanmaya) is included in the unsullied thought and the undiminished vigour;  4) going to a different state (viśeṣagamana) is included in the collection of merits (puṇyasaṃbhāra) and the collection of knowledge (jñānasaṃbhāra).”  Ratnapāṇi said: “Son of good family, what are those eight dharmas included in?”  Gaganagañja said: “Son of good family, these eight dharmas are included in sixteen dharmas. What are these sixteen?  To wit, 1) honest is included in calmness (śānti) and gentleness (sauratya);  2) clarity is included in the absence of pride (nirmāna) and the absence of guile (gahana);  3) the absence of fabrication is included in the great friendliness (mahāmaitrī) and the great compassion (mahākaruṇa);  4) the pure intention is included in the purity of body and thought;  5) the unsullied thought is included in firmness and power;  6) the undiminished vigour is included in doing suchness (tathatā) and correct practice (samyakpratipatti);  7) the collection of merits is included in application (prayoga) and going to the limit of application (prayogāntakaraṇa);  8) the collection of knowledge is included in learning and cultivating what has been learned. Son of good family, the eight dharmas are included in these sixteen dharmas.  Ratnapāṇi said: “Son of good family, what are those sixteen dharmas included in?”  Gaganagañja said: “Son of good family, the sixteen dharmas are included in thirty-two dharmas. What are those thirty-two?  To wit, 1) calmness is included in shame (hrī) and modesty (apatrāpya);  2) gentleness is included in gentle words (suvacana) and being pleasant to stay with (sukhasaṃvāsa);  3) the absence of pride is included in the absence of contemptuousness (anavamardana) and humility;  4) the absence of guile (gahana) is included in the undefiled (vimala) and no roughness (akarkaśā);  5) the great friendliness is included in the unhindered thought (apratihatacitta) and the equal attitude to all living beings (sarvasatvasamacitta);  6) the great compassion is included in indefatigability (aparikheda) and works to be done for all beings (sarvasatvakiṃkaraṇīya);  7) the purity of body is included in harmlessness (ahiṃsā) and contentment with one’s own possessions (svabhogasaṃtuṣṭi);  8) the purity of thought is included in self-control (dānta) and calmness (śānti);  9) firmness is included in the unbreakable vow and perseverance to keep it (pratijñāsthitikriyā);  10) power is included in being established in awareness and unwavering mind;  11) doing suchness is included in saying thus (yathāvādin) and acting as you said (tathākārin);  12) correct practice (samyakpratipatti) is included in correct application (samyakprayoga) and correct exertion (samyagvyāyāma);  13) application (prayoga) is included in liberating (uttāraṇa) and not turning back (avaivartika);  14) going to the limit of application (prayogāntakaraṇa) is included in the words of others and thorough mental effort (yoniśomanasikāra);  15) learning is included in spiritual friends (kalyāṇamitra) and adequately grasping (pradakṣiṇagrahin);  16) cultivating what has been learned is included in intensive and heroic reflection.  Son of good family, the sixteen dharmas are included in these thirty-two dharmas.”  Ratnapāṇi said: “Son of good family, what are those thirty-two dharmas included in?”  Gaganagañja said: “Son of good family, the thirty-two dharmas are included in sixty-four dharmas. What are those sixty-four?  To wit, 1) shame (hrī) is included in introspection and restraining the senses (indriyasaṃyama);  2) modesty (apatrāpya) is included in protecting external objects and honoring the wise and penetrated one;  3) gentle words (suvacana) is included in striving for the dharma (dharmārthika) and being interested in the dharma (dharmakāma);  4) being pleasant to stay with (sukhasaṃvāsa) is included in beautiful appearance and mind;  5) the absence of contemptuousness (anavamardana) is included in non-haughtiness (anunnatā) and actions with reference to the dharma (dharmacaryā);  6) humility is included in the body without crookedness (akuṭilakāya) and thought without crookedness (akuṭilacitta);  7) the undefiled (vimala) is included in getting rid of the three defilements (trimalaprahāṇa) and cultivating the three gates of freedom (trivimokṣabhāvanā);  8) no roughness (akarkaśā) is included in no harshness (aparuṣā) and no slander (apaiśunya);  9) the unhindered thought (apratihatacitta) is included in protecting oneself (ātmarakṣā) and protecting others (pararakṣā);  10) the equal attitude to all living beings (sarvasatvasamacitta) is included in the absence of distinction (abheda) and a single taste (ekarasa);  11) indefatigability (aparikheda) is included in the nature as a dream (svapnasvabhāva) and the nature as an illusion (māyāsvabhāva);  12) works to be done for all beings (sarvasatvakiṃkaraṇīya) is included in supernormal knowledges (abhijñā) and skillful means (upāya);  13) harmlessness (ahiṃsā) is included in love (kāma) and having faith in the maturation of action (karmavipāka);  14) contentment with one’s own possessions (svabhogasaṃtuṣṭi) is included in little desire (alpeccha) and knowing satisfaction (saṃtuṣṭi);  15) self-control (dānta) is included in no agitation (anākula) and no dispute (avivāda);  16) calmness (śānti) is included in renounce (utsarga) and eliminating the concept of mine (mamakāraprahāṇa);  17) the unbreakable vow (pratijñā) is included in seeing the thought of awakening (bodhicittadṛṣṭi) and relying on the place of awakening (bodhimaṇḍapratisaraṇa);  18) perseverance to keep vows (pratijñāsthitikriyā) is included in being aware of the works of Māra (mārakarma) and the magical presence of the buddha (buddhādhiṣṭhāna);  19) being established in awareness is included in the mind without modification and the absence of mental agitation (anuddhata);  20) unwavering mind is included in being the same as a mountain and the undisturbed (aprakampya);  21) saying thus (yathāvādin) is included in doing good actions (sukṛtakarmakārin) and no distress (atapa);  22) acting as you said (tathākārin) is included in truth (satya) and saying correctly;  23) correct application (samyakprayoga) is included in being in accordance with dependent origination (pratītyasamutpāda) and avoiding eternity or discontinuity (śāśvatocchedaparivarjana);  24) correct exertion (samyagvyāyāma) is included in application (yukti) and the proper way;  25) liberating (uttāraṇa) is included in correct eliminations (samyakprahāṇa) and not giving up effort (anikṣiptavīrya);  26) never turning back (avaivartika) is included in courage (parākrama) and exertion (vyāyāma);  27) the words of others is included in spiritual friends (kalyāṇamitra) and striving for the dharma (dharmārthika);  28) thorough mental effort (yoniśomanasikāra) is included in the accumulations of peaceful meditation (śamathasaṃbhāra) and expanded vision (vipaśyanasaṃbhāra);  29) spiritual friends (kalyāṇamitra) is included in the wish to listen (śuśrūṣaṇatā) and serving (upasthāpana);  30) adequately grasping (pradakṣiṇagrahin) is included in the lightness of body and thought (kāyacittalaghutā);  31) intensive reflection is included in being free from lassitude (kheda) and desire (rāga);  32) heroic reflection is included in never neglecting causes (hetabhūta) or effects (phala).  Son of good family, the thirty-two dharmas are included in these sixty-four dharmas.”  Ratnapāṇi said: “Son of good family, what are those sixty-four dharmas included in?”  Gaganagañja said: “Son of good family, those sixty-four dharmas are included in one hundred twenty-eight dharmas. What are those one hundred twenty-four?  To wit, 1) introspection is included in investigating emptiness (śūnyatā) and one’s own essential nature (svabhāva);  2) restraining the senses (indriyasaṃyama) is included in recollection and awareness (smṛtisaṃprajany);  3) protecting external objects is included in restraining the senses and not getting distracted;  4) honoring the wise and penetrated one is included in examining one’s own faults (ātmaskhaliteṣu doṣapratyavekṣaṇa) and not seeing other’s faults (parakhaliteṣu adoṣadarśana);  5) striving for the dharma (dharmārthika) is included in fulfilling one’s own promises (ātmapratijñāsamuttāraṇa) and having no regret (kaukṛtyāpaha) of others;  6) being interested in the dharma (dharmakāma) is included in being inclined towards the dharma (dharmanimna) and inclination towards the dharma (dharmapravaṇatā);  7) the beautiful appearance is included in the absence of sleepiness (asupta) or bewilderment (amoha);  8) the beautiful mind is included in noble birth (ājāneya) and eliminating the accidental vices (āgantukakleśaprahāṇa);  9) non-haughtiness (anunnatā) is included in getting rid of arrogance and pride;  10) actions with reference to the dharma (dharmacaryā) is included in getting rid of bad qualities (akuśaladharmaprahāṇa) and fulfilling good qualities (kuśaladharmaparipūraṇa);  11) the body without crookedness (akuṭilakāya) is included in the absence of harshness (aparuṣā) and the absence of roughness (akarkaśā);  12) no crooked thinking (akuṭilacitta) is included in correct recollection (samyaksmṛti) and correct concentration (samyaksamādhi);  13) getting rid of the three defilements (trimalaprahāṇa) is included in the contemplation of offensive things (aśubhabhāvanā) and the contemplation of friendliness (maitrībhāvanā);  14) cultivating the three gates of freedom (trivimokṣabhāvanā) is included in the absence of personality (niḥpudgala) and the ultimate truth (paramārtha);  15) the absence of harshness (aparuṣā) is included in benefits and happiness (hitasukha);  16) no slander (apaiśunya) is included in nor creating discord (vibheda) and reconciliation;  17) protecting oneself (ātmarakṣā) is included in not performing any evil deed (sarvapāpa) and accumulating all merits (sarvapuṇya);  18) protecting others (pararakṣā) is included in tolerance (kṣānti) and gentleness (sauratya);  19) the absence of distinction (abheda) is included in the space-like thoughts (gaganasamacitta) and the wind-like thoughts (vāyusamacitta);  20) a single taste (ekarasa) is included in suchness (tathatā) and the absolute truth (dharmadhātu);  21) the nature as a dream (svapnasvabhāva) is included in recollecting and knowing what has been seen and learned, and one’s own experience of the dharma;  22) the nature as an illusion (māyāsvabhāva) is included in creations (viṭhapana) and fictions (parikalpa);  23) supernormal knowledges (abhijñā) is included in reliance on meaning (arthapratisaraṇa) and knowledge (jñānapratisaraṇa);  24) skillful means (upāya) is included in seeing by insight (prajñā) and having regard for living beings (satvāvekṣaṇa);  25) love (kāma) is included in faultlessness (anāpatti) and not concealing one’s own mistakes (āpattyamrakṣa);  26) having faith in the maturation of action (karmavipāka) is included in being careful (apramāda) in this life (dṛṣṭadharma) and seeing imperfections as a danger (avadyeṣu bhayadarśin) for the next world (paraloka);  27) little desire (alpeccha) is included in properly grasping and not being satisfied with insight (prajñātṛpta);  28) knowing satisfaction (saṃtuṣṭi) is included in being easily satisfied with food (subhāratā supoṣatā);  29) no agitation (anākula) is included in going and reaching to the utmost limit (atyantaniṣṭhagata);  30) no objection (avivāda) is included in truth (satya) and delight in the dharma (dharmarati);  31) renounce (utsarga) is included in knowing the cause (hetuparijñāna) and getting rid of false views (dṛṣṭisamudghāta);  32) eliminating the concept of mine (mamakāraprahāṇa) is included in the absence of what belongs to the ego (amama) and property (aparigraha);  33) seeing the thought of awakening (bodhicittadṛṣṭi) is included in no desire for the small vehicle (hīnayānāspṛhaṇa) and compassion for all beings (sarvasatvakaruṇatā);  34) relying on the place of awakening (bodhimaṇḍapratisaraṇa) is included in conquering all Māras (sarvamārahata) and the perfect awakening of all dharmas (sarvadharmābhisaṃbodhi);  35) being aware of the works of Māra (mārakarma) is included in the religious advice of spiritual friends (kalyāṇamitropadeśa) and striving for the perfection of insight (prajñāpāramitodyoga);  36) the presence of the Buddha (buddhādhiṣṭhāna) is included in acting according to the buddha’s teaching (yathāvāditathākārin) and never giving up any being (sarvasatvāparityāga);  37) the mind without modification is included in the thought which is the same as earth (dharaṇi) and giving up aversion and attachment (pratighānunayaprahāṇa);  38) the absence of mental agitation (anuddhata) is included in giving up desirous excitement and regret (auddhatyakaukṛtya) and investigating impermanently;  39) being the same as a mountain is included in being neither conceited nor depressed (anunnāmāvanāmatā);  40) the undisturbed (aprakampya) is included in never forgetting any promise (pratijñāsamuttāraṇa) and perseverance to keep vows (pratijñāsthitikriyā);  41) performing good actions (sukṛtakarmakārin) is included in no burning pain (asaṃtapta) and no remorse (akaukṛtya);  42) no burning pain (asaṃtapta) is included in the purity of morality (śīlapariśuddhi) and concentration (samādhipariśuddhi);  43) truth (satya) is included in the concealed truth (saṃvṛtisatya) and the highest truth (paramārthasatya);  44) reality (bhūta) is included in suchness (tathatā) and the true state (tattva);  45) accordance with basis (āśrayānulomika) is included in cause and condition (hetupratyaya);  46) getting rid of eternity and discontinuity (śāśvatocchedavivarjana) is included in the absence of origination or extinction (anutpannāniruddhatā);  47) application (yukti) is included in having faith in the maturation of action (karmavipāka) and no conflict with actions (karmāvirodha);  48) the proper way is included in the transcendental way and the way without origination;  49) correct eliminations (samyakprahāṇa) is included in eliminating bad qualities and (akuśaladharmaprahāṇa) and not forgetting good qualities;  50) not giving up effort (anikṣiptavīrya) is included in the strength of body (kāyabala) and thought (cittabala);  51) courage (parākrama) is included in resolution (utsāha) and overcoming others;  52) exertion (vyāyāma) is included in not being attached to anything and never turning back (avaivartika);  53) spiritual friends (kalyāṇamitra) is included in honoring and serving;  54) striving for the dharma (dharmārthika) is included in desire for knowledges (jñāna) and liberation (vimukti);  55) the accumulations of peaceful meditation (śamathasaṃbhāra) is included in being detached from body and thought (kāyacittavivikta);  56) the accumulations of expanded vision (vipaśyanasaṃbhāra) is included in never being satisfied with seeking for learning (śrutaparyeṣṭi) and thorough mental effort (yoniśomanasikāra);  57) the wish to listen (śuśrūṣaṇatā) is included in joining the palms of the hand (añjalikarma) and obeisance with the body (kāyapraṇama);  58) serving (upasthāpana) is included in truth (satya) and the absence of deceptiveness (avisaṃvādanatā);  59) the lightness of body (kāyalaghutā) is included in knowing the proper time for eating (bhojanavelājñatā) and making an effort at practicing vigilance in the beginning and end of the night (pūrvarātrāpararātrajāgarikāyogānuyukta);  60) lightness of thought (cittalaghutā) is included in eagerness (chanda) and examination (vicāra);  61) being free from lassitude (kheda) is included in impermanence (anitya) and suffering (duḥkha);  62) desire (rāga) is included in the absence of what belongs to the ego (amama) and property (aparigraha);  63) cause (hetu) is included in the absence of destruction (avipraṇāśatā) and never turning back from its cause;  64) condition (pratyaya) is included in the absence of any kind of deceptiveness (avisaṃvādanatā) and the attainment of the fruit according to their faith (yathādhimuktiphala).  Son of good family, the sixty-four dharmas are included in those one hundred twenty-eight dharmas.  Son of good family, this is the brief explanation of all dharmas (sarvadharmasamāsanirdeśa). If I were to explain the dharmas in more than one word or more than two words, the true state of the dharmas (dharmāṇāṃ dharmatā) would never be exhausted to an aeon or more than an aeon (kalpaṃ vā kalpāvaśeṣaṃ vā), but my eloquence (pratibhāna) also will not be exhausted.  When this exposition of religion (dharmaparyāya), a chapter of the collection of dharma (dharmasaṃgraha), was taught, the bodhisatva Ratnapāṇi covered this world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu) with his precious right hand (ratnadakṣiṇapāṇi) in order to pay respect (pūjākarmaṇa) to the bodhisatva Gaganagañja and his exposition of religion.  In that very moment, from his precious right hand, flowers (puṣpa), incense (gandha), garlands (mālā), unguents (upalepana), aromatic powers (cūrṇa), robes (cīvara), parasols (chattra), banners (dhvaja), pennons (patākā), and whatever sound of musical instruments poured down on the worlds of the ten directions (daśadiglokadhātu).  All the world system of three thousandfold worlds was covered with the rain of flowers up to the height of the knees (jānumātra);  all the vault of the sky was adorned with parasols, banners, pennons, and robes (chattradhvajapatākācīvara);  and the following verses issued from the sound of musical instruments: 
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大集大虚空藏菩薩所問經卷第七
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鑑
正號大廣智大興善寺　三藏沙門
不空奉　　　　　　　　　詔譯  爾時寶手菩薩摩訶薩。問大虚空藏菩薩言。善男子菩提心者。以何法攝持得不退轉。  虚空藏菩薩言。善男子菩提心者。以二法攝持住不退轉。云何爲二。所謂意樂及増上意樂。  復問言善男子。此意樂及増上意樂以何所攝。  答言善男子以四法攝。云何爲四。所謂意樂以無諂及無誑所攝。増上意樂以不雜心及勝進修行所攝。是爲四法攝於二法。  復問言而此四法於幾法攝。  答言以八法攝。云何爲八。  所謂無諂以正直及正住所攝。  無誑以無虚假及清淨意樂所攝。  不雜心以不退沒心及不退精進所攝。  勝進修行以福徳資糧及智慧資糧所攝。是爲八法攝於四法。  復問善男子。又此八法以幾法攝。  答言以十六法攝。云何爲十六。  所謂正直以寂靜及柔和所攝。  正住以無我及無矯所攝。  無虚假以大慈及大悲所攝。  清淨意樂以身清淨及心清淨所攝。  不退沒心以堅固及力所攝。  不退精進以如説所作及正修行所攝。  福徳資糧以加行及増上加行所攝。  智慧資糧以多聞及思所聞所攝。是爲八法以十六法攝。  復問言此十六法以幾法攝。  答言善男子此十六法。以三十二法攝。云何爲三十二。  所謂寂靜以慚及愧所攝。  柔和以善語及安樂住所攝。  無我以謙下及不動所攝。  無矯以無垢及無傷語所攝。  大慈以於一切有情平等心及無礙心所攝。  大悲以無疲倦及供給有情一切作使所攝。  身清淨以不害及自財知足所攝。  心清淨以調柔寂靜性所攝  堅固以不缺要期及決定拔濟所攝。  力以善住慧及不動慧所攝。  如説所作以如説性及能作所攝。  正修行以正加 行及正精進所攝。  加行以超勝及不退轉所攝。  増勝加行以從他聞及如理作意所攝。  多聞以親近善友及隨順善友所攝。  思所聞以正行勇猛及靜慮觀察所攝。  善男子是爲以三十二法攝十六法。  復問言善男子此三十二法。以幾法攝。  答言此三十二法。以六十四法所攝。云何爲六十四。  所謂慚以内觀察及攝諸根所攝。  愧護外境及敬有徳所攝。  善語以求法及愛樂法所攝。  安樂住以身靜及心靜所攝。  謙下以不貢高及如法語所攝。  不動以身不曲及心不曲所攝。  無垢以除三垢及修三脱門所攝。  無傷語以無麁獷及無離間語所攝。  無礙心以自護及護他所攝。  於一切有情平等心以無簡別及一味性所攝。  不疲倦以如夢自性及如幻自性所攝。  供給有情一切作事以神通及方便所攝。  不害以羞恥及信業報所攝。  於自財知足以少欲及知足所攝。  調柔以不躁動及不欺誑所攝。  寂靜性以捨吾我及無我所所攝。  不缺要期以觀菩提心及順菩提場所攝。  決定拔濟以覺悟魔業及諸佛加持所攝。  善住慧以不輕躁及不掉動所攝。  不動慧以心如山及不移轉所攝。  如説性以善作業及不追悔所攝。  能作以實性及眞性所攝。  正加行以順縁生及離斷常所攝。  正精進以加行及如理所攝。  不退轉以正斷及不懈慢所攝。  超勝以勇猛及精進所攝。  從他聞以善友及求法所攝。  如理作意以奢摩他資糧及毘鉢舍那資糧所攝。  親近善友以承順及恭敬所攝  隨順善友以身輕利及心輕利所攝。  正行勇猛以涅槃及離欲所攝。  靜慮觀察以因不壞及果不壞所攝。  善男子是爲三十二法以六十四法所攝。  復問言善男子此六十四法以幾法攝。  答言善男子。此六十四法以一百二十八法所攝。  所謂内觀察。以觀空及觀性所攝。  攝諸根以正念及正知所攝。  護外境以防諸根及不馳散所攝。  敬有徳以觀自過智者及不求他過智者所攝。  求法以自要期勇猛不退及於他作惡不念所攝。  愛樂法以求法及順法所攝。  身靜以離昏沈及離癡性所攝。  心靜以遍知及斷除煩惱所攝。  不貢高以不憍慢及斷暴惡所攝。  如法語以斷不善法及滿一切善法所攝。  身不曲以不麁語及不惡語所攝。  心不曲以正念及正三摩地所攝。  除三垢以不淨觀及慈悲觀所攝。  修三解脱門以無數取趣及勝義所攝。  不麁獷以利益語及安樂語所攝。  無離間語以不壞語及和合語所攝。  自護以不作一切罪及積一切福所攝。  護他以忍辱及柔和所攝。  無簡別以等虚空心及如風心所攝。  一味性以眞如及法界性所攝。  如夢自性以見聞覺知法及所經不受用法所攝。  如幻自性以誑惑及遍計分別所攝。  神通以成辨利益及順智慧所攝。  方便以慧光明及觀有情所攝。  羞恥以悔已不生及無覆藏自過所攝。  信業報以現證諸法不生放逸及畏後世苦所攝。  少欲以清淨受用及離無厭足心所攝。  知足以易滿及易養所攝。  不躁動以究竟盡及無諍所攝。  不欺誑以實語及法柔和所攝。  捨吾我以不計因及摧惡見所攝。  無我所以無我慢及無貪所攝。  觀菩提心以不希望劣乘及悲愍有情所攝。  順菩提場以摧伏諸魔及現證佛法所攝。  覺悟魔業以善友教授及修習般若波羅蜜多所攝。  諸佛加持以如説所作及不捨一切有情所攝。  不輕躁以心如地及斷愛憎所攝。  不掉動以離惡作及觀無常所攝。  心如山以不高及不下所攝。  不移轉以不退壞願行及勝進願行所攝。  善作業以智所作 及不追念魔事所攝。  不悔以戒清淨及三摩地清淨所攝。  實性以世俗諦及勝義諦所攝。  眞性以眞如及眞實所攝。  順縁生以因及縁所攝。  離斷常以無生及無滅所攝。  所加行以信業果及拔除業所攝。  如理以遠離道及不生道所攝。  正斷以斷不善及不斷善所攝。  不懈慢以心力及身力所攝。  勇猛以審諦及不失修行所攝。  精進以不雜心及不退轉所攝。  善友以恭敬及供養所攝。  求法以求正智及求解脱所攝。  奢摩他資糧以身遠離及心遠離所攝。  毘鉢舍那資糧以聞法不厭及如理作意所攝。  承順以禮拜及合掌所攝。  恭敬以實語及不欺誑所攝。  身輕利以於食知量及初中後夜警策睡眠相應所攝。  心輕利以無欲及正思惟所攝。  涅槃以離無常及苦所攝。  離欲以無我及無攝受所攝。  因不壞以寂滅因及勝解所攝。  果不壞以如瑜伽不欺誑及如勝解果讃歎所攝。  善男子是爲六十四法以一百二十八法所攝。  善男子如是我已略説一切法所攝。若倍倍説諸法増數。以我無斷辦才。或於一劫或餘一劫不可窮盡  爾時寶手菩薩聞大虚空藏菩薩説是諸法所攝之時。得未曾有踴躍無量。即以右掌覆此三千大千世界。  於刹那頃。盡十方界所有花鬘塗香末香。幢幡衣服衆妙音樂。皆從寶手右掌之中如雨而下。  遍滿三千大千世界。花至于膝。  幢幡衣服周遍虚空嚴飾交映。百千音樂不鼓自鳴。  於其聲中出伽陀曰 
’phags pa nam mkha’ mdzod kyis źus pa | bam po bdun pa |  de nas byaṅs (3) chub sems dpa’ lag na rin po ches byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu byaṅ chub kyi sems byaṅ chub kyi sems źes bya ba’i byaṅ chub kyi sems de chos gaṅ dag gis bsdus na phyir mi ldog par kun du gnas |  nam (4) mkha’ mdzod kyis smras pa | rigs kyi bu byaṅ chub sems kyi sems ni chos rnam pa gñis kyis bsdus pas phyir mi ldog par gnas so || gñis gaṅ źe na | bsam pa daṅ | lhag pa’i bsam pa’o ||  smras pa | rigs kyi bu bsam pa daṅ | lhag pa’i bsam pa gaṅ gis bsdus |  (5) smras pa | rigs kyi bu bsam pa ni g-yo med pa daṅ sgyu med pas bsdus pa’o || lhag pa’i bsam pa ni de la ma chags pa daṅ | khyad par du ’gro bas bsdus so ||  smras pa | rigs kyi bu chos bźi po ’di dag gaṅ gis bsdus |  smras pa | rigs kyi bu chos bźi po ’di dag ni | chos (6) brgyad kyi bsdus te | brgyad gaṅ źe na |  ’di lta ste | g-yo med pa ni draṅ po daṅ gsal bas bsdus so ||  sgyu med pa ni bcos ma ma yin pa daṅ | bsam pa dag pas bsdus so ||  de la ma chags pa ni sems ma god pa daṅ | brtson ’grus ma god pas bsdus so ||  khyad par du ’gro (7) ba ni bsod nams kyi tshogs daṅ | ye śes kyi tshogs kyis bsdus so ||  smras pa | rigs kyi bu chos brgyad po ’di dag gaṅ gis bsdus |  smras pa | rigs kyi bu chos brgyad po ’di dag ni chos bcu drug gis bsdus te || bcu drug gaṅ źe na |  ’di lta ste | draṅ po ni źi ba daṅ des pas bsdus (311a1) so |  gsal ba ni ṅa rgyal med pa daṅ | thibs po med pas bsdus so ||  bcos ma ma yin pa ni byams pa chen po daṅ | sñiṅ rje chen pos bsdus so ||  bsam pa dag pa ni lus daṅ sems yoṅs su dag pas bsdus so ||  sems ma god pa ni brtan pa daṅ stobs kyis bsdus (2) so ||  brtson ’grus ma god pa ni de ñid byed pa daṅ | yaṅ dag pa’i nan tan gyis bsdus so ||  bsod nams kyi tshogs ni sbyor ba daṅ sbyor ba mthar ’byin pas bsdus so ||  ye śes kyi tshogs ni thos pa daṅ thos pa bsgrubs pas bsdus so || rigs kyi bu chos brgyad po de dag ni chos (3) bcu drug po ’di dag gis bsdus so ||  smras pa | rigs kyi bu chos bcu drug po ’di dag gaṅ gis bsdus |  smras pa | rigs kyi bu chos bcu drug po ’di dag ni chos sum cu rtsa gñis kyis bsdus te | sum cu rtsa gñis gaṅ źe na |  ’di lta ste | źi ba ni ṅo tsha śes pa daṅ | khrel yod pas (4) bsdus so ||  des pa ni bka’ blo bde ba daṅ | ’grogs na bde bas bsdus so ||  ṅa rgyal med pa ni khyad du mi gsod pa daṅ | ’dus pas bsdus so ||  thibs po med pa ni dri ma med pa daṅ | mi rtsub pas bsdus so ||  byams pa chen po ni khoṅ khro ba med pa’i sems daṅ | sems can thams (5) cad la sems mñam pas bsdus so ||  sñiṅ rjes chen po ni yoṅs su mi skyo ba daṅ | sems can thams cad kyi bya ba ci yod ces bya bas bsdus so ||  lus yoṅs su dag pa ni mi ’tshe ba daṅ | raṅ gi loṅs spyod kyis chog par ’dzin pas bsdus so ||  sems yoṅs su dag pa ni dul ba daṅ źi (6) bas bsdus so ||  brtan pa ni yi dam mi źig pa daṅ | dam bcas pa ñams su lon par byed pas bsdus so ||  stobs ni blo rab tu gnas pa daṅ | blo mi g-yo bas bsdus so ||  de ñid byed pa ni ji skad smras pa daṅ | de bźin du byed pas bsdus so ||  yaṅ dag pa’i nan tan ni yaṅ (7) dag pa’i sbyor ba daṅ | yaṅ dag pa’i rtsol bas bsdus so ||  sbyor ba ni sgrol ba daṅ | mi ldog pas bsdus so ||  sbyor ba mthar ’byin pa ni pha rol gyi sgra daṅ | tshul bźin yid la byed pas bsdus so ||  thos pa ni dge ba’i bśes gñen daṅ ’thun par ’dzin pas bsdus so ||  thos pa (311b1) bsgrubs pa ni rab tu sems pa daṅ | des par sems pas bsdus so ||  rigs kyi bu chos bcu drug po de dag ni chos sum cu rtsa gñis po de dag gis bsdus so ||  smras pa | rigs kyi bu chos sum cu rtsa gñis po ’di dag chos du źig gis bsdug |  smras pa | rigs kyi bu chos sum cu (2) rtsa gñis po ’di dag ni chos drug cu rtsa bźis bsdus te | drug cu rtsa bźi gaṅ źe na |  ’di lta ste | ṅo tsha śes pa ni naṅ du so sor rtog pa daṅ | dbaṅ po yaṅ dag par sdom pas bsdus so ||  khrel yod pa ni phyi rol gyi yul sruṅ ba daṅ | mkhas śiṅ rtogs pa la ’dzem pas bsdus (3) so ||  bka’ blo bde ba ni chos don du gñer ba daṅ | chos ’dod pas bsdus so ||  ’grogs na bde ba ni lus yid du ’oṅ ba daṅ | sems yid du ’oṅ bas bsdus so ||  khyed du mi gsod pa ni ma kheṅs pa daṅ | chos spyod pas bsdus so ||  ’dud pa ni lus gya gyu med pa daṅ | sems (4) gya gyu med pas bsdus so ||  dri ma med pa ni dri ma gsum bsal ba daṅ | rnam par thar pa gsum sgom pas bas bsdus so ||  mi rtsub pa ni mi brlaṅ ba daṅ | phra ma med pas bsdus so ||  khoṅ khro ba med pa’i sems ni bdag bsruṅ ba daṅ | gźan sruṅ bas bsdus so ||  sems can (5) thams cad la sems mñam pa ni tha dad pa med pa daṅ | ro gcig pas bsdus so ||  yoṅs su mi skyo ba ni rmi lam gyi raṅ bźin daṅ | sgyu ma’i raṅ bźin gyis bsdus so ||  sems can thams cad kyi bya ba ci yod ces bya ba ni mṅon par śes pa daṅ | thabs kyis bsdus so ||  mi ’tshe (6) ba ni ’dod pa daṅ | las kyi rnam par smin pa la yid ches pas bsdus so ||  raṅ gi loṅs spyod kyis chog par ’dzin pa ni ’dod pa ñuṅ ba daṅ | chog śes pas bsdus so ||  dul ba ni mi ’khrug pa daṅ | mi rtsod pas bsdus so ||  źi ba ni ṅar ’dzin pa ’dor ba daṅ | ṅa yir ’dzin (7) pa spoṅ bas bsdus so ||  yi dam ma źig pa ni byaṅ chub kyi sems la lta ba daṅ | byaṅ chub kyi sñiṅ po la rton pas bsdus so ||  dam bcas pa ñams su lon par byed pa ni bdud kyi las rig pa daṅ | saṅs rgyas kyi byin gyis brlabs kyis bsdus so ||  blo śin tu gnas pa ni mi (312a1) ’gyur ba’i blo daṅ | mi rgod pas bsdus so ||  mi g-yo ba’i blo ni ri lta bu daṅ | mi bskyod pas bsdus so ||  ji skad smra ba ni legs par bya ba’i las byed pa daṅ | mi gduṅ bas bsdus so ||  de ltar byed pa de ni bden pa daṅ | yaṅ dag par smra bas (2) bsdus so ||  yaṅ dag pa’i sbyor ba ni rten ciṅ ’brel par ’byuṅ bar ’thun pa daṅ | rtag pa daṅ chad pa yoṅs su spoṅ bas bsdus so ||  yaṅ dag pa’i rtsol ba ni rigs pa daṅ | tshul gyis bsdus so ||  sgrol ba ni yaṅ dag pa’i spoṅ ba daṅ | brtson ’grus mi ’dor (3) bas bsdus so ||  phyir mi ldog pa ni rtul ba daṅ | rtsol bas bsdus so ||  pha rol gyi sgra ni dge ba’i bśes gñen daṅ | chos don du gñer bas bsdus so ||  tshul bźin du yid la byed pa ni źi gnas kyi tshogs daṅ | lhag mthoṅ gi tshogs kyis bsdus so ||  (4) dge ba’i bśes gñen ni ñan ’dod pa daṅ | ri mo byed pas bsdus so ||  ’thun par ’dzin pa ni lus yaṅ ba daṅ | sems yaṅ bas bsdus so ||  rab tu sems pa ni skyo ba daṅ | ’dod chags daṅ bral bas bsdus so ||  des par sems pa ni rgyur gyur pa daṅ | ’bras bu chuṅ (5) mi za bas bsdus so ||  rigs kyi bu chos sum cu rtsa gñis po de dag ni chos drug cu rtsa bźi po ’di dag gis bsdus so ||  smras pa | rigs kyi bu chos drug cu rtsa bźi po ’di dag chos du źig gis bsdus |  smras pa | rigs kyi bu chos drug cu rtsa bźi po de dag ni chos brgya ñi śu rtsa (6) brgyad kyis bsdus te | chos brgya ñi śu rtsa brgyad gaṅ źe na |  ’di lta ste | naṅ du so sor rtog pa ni stoṅ pa ñid du so sor rtog pa daṅ raṅ bźin la so sor rtog pas bsdus so ||  dbaṅ po yaṅ dag par sdom pa ni dran pa daṅ | śes bźin gyis bsdus so ||  phyi rol gyi yul sruṅ ba ni (7) dbaṅ po sbas pa daṅ | mi rgyug pas bsdus so ||  mkhas śiṅ rtogs pa la ’dzem pa ni bdag gi ’khrul pa la ñes par so sor rtog pa daṅ | gźan gyi ’khrul pa la ñes par lta bas bsdus so ||  chos don du gñer ba ni bdag gi dam bcas pa ñams ’og tu chud par byed pa daṅ | pha rol (312b1) gyi ’gyod pa sel bar bsdus so ||  chos ’dod pa ni chos la gźol ba daṅ | chos la ’bab pas bsdus so ||  lus yid du ’oṅ ba ni gñid med pa daṅ | gti mug med pas bsdus so ||  sems yid du ’oṅ ba ni caṅ śes pa daṅ | glo bur gyi ñon moṅs pa bsal bas bsdus so ||  (2) ma kheṅs pa ni pho theg spaṅs pa daṅ | brjid spaṅs pas bsdus so ||  chos spyod pa ni mi dge ba’i chos spaṅs pa daṅ | dge ba’i chos yoṅs su rdzogs par byed pas bsdus so ||  lus gya gyu med pa ni mi brlaṅ pa daṅ | mi rtsub pas bsdus so ||  sems gya gyu med pa ni yaṅ dag (3) pa’i dran pa daṅ | yaṅ dag pa’i tiṅ ṅe ’dzin gyis bsdus so ||  dri ma gsum bsal ba ni mi sdug pa bsgom pa daṅ | byams bsgom pas bsdus so ||  rnam par thar pa gsum sgom pa ni gaṅ zag med pa daṅ | don dam pas bsdus so ||  mi brlaṅ pa ni phan pa daṅ bde bas bsdus so ||  (4) phra ma med pa ni dbyen mi byed pa daṅ | bye ba’i sdums byed pas bsdus so ||  bdag sruṅ ba ni sdig pa thams cad mi byed pa daṅ | bsod nams thams cad bsogs pas bsdus so ||  gźan sruṅ ba ni bzod pa daṅ | des pas bsdus so ||  tha dad pa med pa ni sems nam mkha’i (5) daṅ mtshuṅs pa daṅ | sems rluṅ daṅ mtshuṅs pas bsdus so ||  ro gcig pa ni de bźin ñid daṅ | chos kyi dbyiṅs kyis bsdus so ||  rmi lam gyi raṅ bźin ni mthoṅ źiṅ thos la dran źiṅ śes pa daṅ | chos kyi rjes su myoṅ ba’i bdag ñid kyis bsdus so ||  sgyu ma’i raṅ bźin (6) ni rnam par sgrub pa daṅ | yoṅs su rtog pas bsdus so ||  mṅon par śes pa ni don la rton pa daṅ | ye śes la rton pas bsdus so ||  thabs ni śes rab kyis lta ba daṅ | sems can la lta bas bsdus so ||  ’dog pa ni ltuṅ ba med pa daṅ | ltuṅ ba mi ’chab pas bsdus so ||  (7) las kyi rnam par smin pa la yid ches pa ni tshe ’di la bag yod pa daṅ | ’jig rten pha rol la kha na ma tho bas ’jigs par lta bas bsdus so ||  ’dod pa ñuṅ ba ni ruṅ ba’i drod zin pa daṅ | śes rab kyis mi ṅoms pas bsdus so ||  chog śes pa ni dgaṅ sla ba daṅ | gso sla bas (313a1) bsdus so ||  mi ’khrug pa ni śin tu mur thug pa daṅ | śin tu mthar phyin pas bsdus so ||  mi rtsod pa ni bden pa daṅ | chos la dga’ bas bsdus so ||  ṅar ’dzin pa ’dor ba ni rgyu yoṅs su śes pa daṅ | lta ba yaṅ dag par bcom pas bsdus so ||  ṅa yir ’dzin pa (2) spoṅ ba ni ṅa yi ba med pa daṅ | yoṅs su ’dzin pa med pas bsdus so ||  byaṅ chub kyi sems la lta ba ni theg pa dman pa mi ’dod pa daṅ | sems can thams cad la sñiṅ rje bas bsdus so ||  byaṅ chub kyi sñiṅ po la rton pa ni bdud thams cad bcom pa daṅ | chos thams cad mṅon par (3) rdzogs par byaṅ chub pas bsdus so ||  bdud kyi las rig pa ni dge ba’i bśes gñen gyi man ṅag daṅ | śes rab kyi pha rol tu phyin pa la brtson pas bsdus so ||  saṅs rgyas kyi byin gyi rlabs ni ji skad smras pa de bźin byed pa daṅ | sems can thams cad yoṅs su mi gtoṅ bas (4) bsdus so ||  blo mi ’gyur ba ni sa daṅ ’dra ba’i sems daṅ | rjes su chags pa daṅ khoṅ khro ba spaṅs pas bsdus so ||  mi rgod pa ni rgod pa daṅ ’gyod pa spaṅs pa daṅ | mi rtag par so sor rtog pas bsdus so ||  ri lta bu ni mi mtho ba daṅ | mi dma’ bas bsdus so ||  mi bskyod pa ni (5) dam bcas pa mi ñams pa daṅ | dam bcas pa ñams su lon par byed pas bsdus so ||  legs par bya ba’i las byed pa ni gduṅ ba med pa daṅ | ’gyod pa med pas bsdus so ||  gduṅ ba med pa ni tshul khrims yoṅs su dag pa daṅ | tiṅ ṅe ’dzin yoṅs su dag pas bsdus (6) so ||  bden pa ni kun rdzob kyi bden pa daṅ | don dam pa’i bden pas bsdus so ||  yaṅ dag pa ñid ni de bźin ñid daṅ | de kho na ñid kyis bsdus so ||  brten pa’i rjes su ’thun pa ni rgyu daṅ rkyen gyis bsdus so ||  rtag pa daṅ chad pa rnam par spoṅ ba ni skye ba med pa daṅ | ’gag (7) pa med pas bsdus so ||  rigs pa ni las kyi rnam par smin pa la yid ches pa daṅ | las daṅ mi ’gal bas bsdus so ||  tshul ni dben pa’i tshul daṅ | mi skye ba’i tshul gyis bsdus so ||  yaṅ dag pa’i spoṅ ba ni mi dge ba’i chos spoṅ ba daṅ | dge ba’i chos chud mi gson pas (313b1) bsdus so ||  brtson pa mi ’dor ba ni lus kyi stobs daṅ | sems kyis stobs kyis bsdus so ||  rtul ba ni spro pa daṅ | gźan gnon pas bsdus so ||  rtsol ba ni de la ma źen pa daṅ | phyir mi ldog pas bsdus so ||  dge ba’i bśes gñen ni ldaṅ ba daṅ | rim gro byed (2) bas bsdus so ||  chos don du gñer ba ni ye śes ’dod pa daṅ | rnam par grol bar ’dod pas bsdus so ||  źi gnas kyi tshogs ni lus dben pa daṅ | sems dpen pas bsdus so ||  lhag mthoṅ gi tshogs ni thos pa tshol bas ṅoms mi myoṅ ba daṅ | tshul bźin yid (3) la byed pas bsdus so ||  ñan par ’dod pa ni thal mo sbyor ba’i las daṅ | lus rab tu ’dud pas bsdus so ||  ri mo byed pa ni bden pa daṅ | mi slu bas bsdus so ||  lus yaṅ ba ni kha zas kyi tshod śes pa daṅ | nam gyi cha stoṅ daṅ nam gyi cha smad la mi ñal bar sbyor ba (4) la rjes su sbyor bas bsdus so ||  sems yaṅ ba ni ’dun pa daṅ | dpyod pas bsdus so ||  skyo ba ni mi rtag pa daṅ | sdug bsṅal gyis bsdus so ||  ’dod chags daṅ bral ba ni ṅa yi ba med pa daṅ | yoṅs su ’dzin pa med pas bsdus so ||  rgyu ni chud mi zab daṅ | de’i (5) rgyu las ldog pas bsdus so ||  ’bras bu ni ci rigs par mi slu ba daṅ | mos pa ji lta ba bźin du ’bras bu la ’dzin pas bsdus te |  rigs kyi bu chos drug cu rtsa bźi po de dag ni chos brgya ñi śu rtsa brgyad po ’di dag gis bsdus so ||  rigs kyi bu ’di ni chos thams cad (6) mdor bstan pa ste | gal te kho bos tshig gcig las lhag pa daṅ | tshig gñis las lhag par bstan pas | bskal pa’am | bskal pa las lhag pa chos bstan pa bśad kyaṅ chos rnams kyi chos ñid zad par yaṅ mi ’gyur la | kho bo’i spobs pa yaṅ zad par mi (7) ’gyur ro ||  chos bsdu ba’i le’u’i chos kyi rnam graṅs ’di bstan pa na | byaṅ chub sems dpa’ lag na rin po ches byaṅ chub sems dpa’ nam mkha’ mdzod daṅ | chos kyi rnam graṅs ’di la mchod pa bya ba’i phyir rin po che’i lag pa g-yas pas stoṅ gsum gyi stoṅ chen po’i (314a1) ’jig rten gyi khams ’di khebs par byas so ||  de nas skad cig de ñid la phyogs bcu’i ’jig rten gyi khams na me tog daṅ | bdug spos daṅ | spos daṅ | phreṅ ba daṅ | byug pa daṅ | phye ma daṅ | gos daṅ | gdugs daṅ | rgyal mtshan daṅ | ba dan daṅ | (2) rol mo daṅ | sil sñan gyi sgra ci yod pa de dag rin pa che’i lag pa gyas pa de las rab tu bab po ||  me tog gi char des stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di thams cad pus nub tsam du yog par gyur to ||  nam mkha’i dkyil thams cad kyaṅ gdugs daṅ | rgyal mtshan (3) daṅ | ba dan daṅ | gos kyis legs par brgyan par gyur to ||  sil sñan gyi sgra de dag las ’di lta bu’i tshigs su bcad pa dag kyaṅ byuṅ ste | 
185 This good man, who is filled with one hundred kinds of good qualities, keeping and spreading his qualities, overcomes evil beings and attains recollection, intelligence and understanding (smṛtimatigati). When the voice of the best ascetic (śramaṇavara) resonates, cyclic existences in the ten directions are purified.  186 He, who is filled with sublime confidence (adhimukti), who is free from impurities (rajas) and darkness (tamas), purifying a hundred [previous] existences, leading gods and humans (devamānuṣa) to the sphere without destruction, being endowed with ten powers and the sky-like mind, becomes free from existence.  187 As he purifies his speech gracefully and gloriously, he has no harshness, erroneousness, or impurity. Since he is incomparable in the three states of existence (tribhava), he is respected by gods and humans. Being free from existence, he brings happiness and benefits to living beings.  188 He, who trains himself with confidence, recollection, intelligence and understanding (adhimuktismṛtimatigati), conquers the power of others (parabala) by means of ten powers (daśabala) and superior powers, defeats enemy troops, and attains the state of immortality. O good man, beyond existence, the voice of the wise resonates.  189 Even though he does not go anywhere separated from this assembly, he educates gods and humans without moving in ten directions. He does not stay any particular place, but he stays with his intelligence and is unwavering in the realm of the dharma (dharmadhātu), just as earth is unshakable.  190 As the sunshine removes darkness and impurities, so does this good man. He, who is united with the light of insight, spreads glorious light, thereby all the realm of Māra, having been filled with the light of the Sage (muni), is outshone (dhyāmīkṛta).  191 Just as the wind in open space enters everywhere without any base (sthāna) and has no thought-constructions (avikalpa) or false imagination (parikalpa), just so the sons of the buddha (jinaputra) whose minds are like open space are in accordance with all living beings and thus they are respected by gods and humans.  192 The water in the ocean (sāgarajala) of three thousandfold worlds is measurable, a bird-track in the sky (gaganaśakunipada) in ten directions is expressible, and someone can have the same thought as all living beings; but the great qualities (mahāguṇa) of the son of the Sage (muni) are inexhaustible. 
.  .  .  .  .  .  .  . 
持徳顯徳百福滿　摧魔念慧具修行
善説法要大沙門　能摧十方有漏行  殊勝修持吉祥滿　降伏怖畏離塵惛
能度人天置涅槃　十力盡漏心無相  以微妙音演説法　不失不謬三垢除
人天無比三界尊　隨順世間能與樂  念慧修持悉圓滿　十力最勝壞魔軍
由是能開甘露門　無有塵累善調御  遊行不動出於衆　十方調伏利人天
妙慧如空無所依　法界不動安如地  聲光能壞諸塵暗　是故妙讃離垢尊
慧光照曜滿吉祥　光顯牟尼蔽魔衆  隨化人天在三有　示定示亂離攀縁
世間無礙悉如空　故佛調伏人天者  三千大海量可悉　十方虚空猶可歩
一切有情心可知　如來功徳難思測 
yon tan bdog pa yon tan rgyas pa yon tan brgyas gaṅ ba || bdud kyi ’gro ba rnam sel dran daṅ blo gros rtogs daṅ ldan ||
skyes bu dam (4) pa dge sbyoṅ mchog gi skad ni mdzes par ’byuṅ || phyogs bcu rnams su rgyu bas srid pa rnam par sel bar byed ||  śin tu rab tu mos par phul gyis rab tu rgyas pa po || srid pa brgya ni rnam par śel ciṅ rdul daṅ mun pa bral ||
lha daṅ mi rnams ’jig pa med pa’i groṅ khyer (5) ’gro ba sgrol || srid pa med ciṅ stobs bcu ldan pa nam mkha’ mñam pa’i yid ||  sgra ’byin mdzes śiṅ śin tu sñan la rab tu źi ba’i bźin || tha ba med ciṅ mi khyud dri med dri ma rab tu sel ||
srid pa gsum po dag na mtshuṅs med lha daṅ mi yis mchod || srid pa med ciṅ (6) ’gro ba dag la bde sbyin phan pa byed ||  dran daṅ blo gros rtogs daṅ mos pas spyad pa legs par spyad || stobs bcu rnams daṅ rab kyi stobs kyis gźan gyi stobs kyaṅ ’joms ||
pha rol dpuṅ rnams rnam par ’thor ba ’chi med go ’phaṅ ’thob || srid pa med ciṅ skyes bu dam (7) pa mkhas pa’i sgra yaṅ ’byin ||  ’khor ’di las ni gaṅ dag tu yaṅ ma soṅ ma g-yos par || phyogs bcu rnams su lha mi maṅ po dag kyaṅ rnam par btul ||
gaṅ du’aṅ mi gnas blo gros ci ’dra de ltar rab tu gnas || chos kyi dbyiṅs las mi g-yo bar yaṅ sa ni g-yo bar byed ||  (314b1) ñi ma’i ’od kyis mun pa rnam par sel ciṅ rdul spoṅ ltar || de bźin skyes bu dam pa ’di yaṅ rdul daṅ mun pa sel ||
śes rab ’od kyis rab tu lhan pa ’od kyi dpal gyis rgyas || thub pa’i ’od kyis khyab nas bdud kyi gnas kun mog mog gyur ||  mkha’ la rluṅ mar bźin du sems (2) can spyod pa’i rjes su źugs || gnas pa ma yin rtog pa med ciṅ rtog pa kun daṅ bral ||
’gro ba kun gyi rjes su soṅ ba yid ni mkha’ daṅ mñam || ’di ’dra’i rgyal sras de dag la ni lha mis phyag byas so ||  stoṅ gsum dag gi rgya mtsho’i chu ni gźal bar nus kyaṅ srid || (3) phyogs bcu dag gi nam mkha’i bya rjes brjod par nus kyaṅ srid ||
mi ’ga’ źig gis sems can kun sems gcig tu byed srid kyi || thub pa’i sras kyi yon tan chen po zad par mi nus so || 
Māra Pāpīyān 
 
 
 
When this teaching was taught and verses were accomplished, the wicked Māra, having magically created four kinds of troops (caturaṅgabala), came to the courtyard where the Lord stayed with them, stationed them on the outside of the courtyard, disguised himself as a householder (gṛhapati), went in front of the Lord, and bowed down at his feet (bhagavataḥ pādau śirobhir vanditvā), saying:  “Because these good men, the bodhisatva Gaganagañja and Ratnapāṇi, are endowed with immeasurable good qualities, and so are the other bodhisatvas, it is possible to manifest such wonderful teachings (āścaryādbhutadharma) and magical displays (prātihārya) in this world. However, Lord, will there be someone believing these magical displays in the future?”  The Lord said: “As a small amount of water in the great ocean can be lifted up by means of the tip of a hair (vālāgrakoṭi), so few beings will have faith in the magical displays (prātihārya) of these good men. However, there will be great many beings who do not have faith, compared to the quantity of water in the ocean.”  Having heard this word, the wicked Māra, became contented, elated, enraptured, overjoyed, exultant and jubilant (atha khalu māraḥ pāpīyāṃs tuṣṭodagrāttamanāḥ pramuditaḥ prītisaumanasyajāto bhavati), danced and was about to leave the congregation.  The the venerable Śāriputra addressed himself to the Lord: “O Lord, who is this man (puruṣa) going away from this congregation with so much pleasure?”  The Lord said: “O Śāriputra, he is the Māra, who, disguised as a householder, came to the tathāgata in order to make this exposition of religion (dharmaparyāya) disappear. Having heard that there will be only few beings who have belief in this religious exposition, he is about to leave this congregation, joyfully singing, ‘There will be only few followers of the ascetic Gautama, but mine will be numerous.’”  At that time the bodhisatva Gaganagañja said to the wicked Māra: “Wicked One, why are you leaving after having shown your true colors?”  Then the wicked Māra thought: “Because the bodhisatva Gaganagañja and other bodhisatvas will come to my territory (māragocara), to say nothing of the tathāgata (prāg eva tathāgataḥ). So now I will go back to my territory.”  Then the bodhisatva Gaganagañja, having stopped the wicked Māra and his servants in the vault of the sky, exercised his magical power in such a way (tathādhiṣṭhita) that they could not go back to his territory, and said this to the Māra: “Wicked One, as open space is without obstruction (anavṛti), why do you not go back to your territory?”  Māra said: “Son of good family, the sky is without obstruction (gaganam anāvṛtam) to you, but it looks dark to us. The only we can see in front of us is darkness (tamo’ndhakāra), except for the congregation (parṣanmaṇḍala) of the Buddha on the ground, which looks luminous.”  Gaganagañja said: “So it is, Wicked One, it is beings who have the light of the dharma in their thoughts (śukladharmacittasatva), and the darkness in front of you is because of the works of Māra (mārakarman).”  Māra said: “O good man, from now on I will never do the works of Māra.”  Gaganagañja said: “As it is difficult to keep your promise among such wicked beings, you should come down here and listen the discipline of the dharma (dharmavinaya) taught by the tathāgata, together with your servants.”  Then the wicked Māra and his servants unwillingly (akāmaka) went down from the vault of the sky, and the bodhisatva Gaganagañja said this to the congregation of bodhisatvas: “Sons of good family, may all of you elucidate (pratibhātu) the gates into the dharma of transcending the path of the works of Māra (mārakarmamārgasamatikramadharmamukha).”  The bodhisatva Kāñcanaparvatarāja thereupon said: “Giving up your sphere is to be attached to the sphere of Māra (māraviṣaya). Knowing that everywhere is the sphere of the buddha (buddhaviṣaya) is to know the sphere of the buddha. If you do not see the sphere of the buddha, how can you see your own sphere? In that way the bodhisatva who has transcended the sphere has also transcended the sphere of Māra. This is the gate into the dharma of transcending the sphere of Māra.”  The bodhisatva Ratnaśrī said: “Since the objects of thought is the sphere of Māra (māragocara), where there is not any dharma perceived, what would be accomplished by Māra there? Since the attainment is without basis, the understanding through time that there is no attainment with basis is the gate into the dharma called ‘Transcending the sphere of Māra of the bodhisatva.’”  The bodhisatva Ratnapāṇi said: “When you grasp or possess something, then the Māra will find your weak point (avatāraṃ labh-). When you do not grasp any dharma, there will be no disagreement with anyone. When you are alone without the second, you do not make your own thinking or own place [into problem], and then how can you stay together with the Māra? Thus the bodhisatva who is established in nothing transcends the sphere of the Māra.”   The bodhisatva Āryaratna said: “‘Sin’ (āpatti) is an accusation, and in such an accusation the Māra can find a weak point. What is the absence of sin (anpatti) is not to enter into the consciousness of following in accordance with the distinguishing marks [of sins] (nimittānusāriṇavijñānāpraveśa), and thus the bodhisatva who is established in the limit of no distinguishing mark transcends the sphere of the Māra.”  The bodhisatva Ratnacitta said: “The Lord taught that vices (kleśa) are just like a reflection (pratibimba) and an illusion (pratibhāsa). Knowing that the reflection and illusion are not changing nor not changing, not coming nor going, without inside nor outside, and remain in no location or dimension (sthānāsthānavigatā) is not living with any vice. The vices do not arise due to the absence of thought-construction; the vices do not cease due to the absence of thought-construction. In this way, the bodhisatva who is established in the absence of thought-construction and false imagination transcends the sphere of the Māra.”  The bodhisatva Ratnākara said: “Happiness is a latent tendency (anuśaya); unhappiness is an obstruction. One who is without happiness or unhappiness does not have any affection (anunaya) or hostility (pratigha). One who is without affection or hostility is established in sameness. One who is established in sameness does not differentiate any dharma. One who is established in the absence of differentiation does not think about sameness or non-sameness. When you obtain this inconceivable dharma, the Māra cannot find your weak point.”   The bodhisatva Ratnaparityāga said: “The works of Māras (mārakarman) is produced from obsession with self (ātmasamutthāna). When you are established in the purity of self, what can the Māra do? Why is that? Because vices are purified by the purity of self (ātmaviśuddhi), and all dharmas are purified by the purity of vices. That which purifies all dharmas purifies open space. Thus the bodhisatva who is established in the purity of open space transcends the sphere of the Māra.  The bodhisatva Dharmarāja said: “Just as one, who obtains the consecration of the king (rājābhiṣeka), and who has power and numerous attendants, is fearless, just so the bodhisatva, who obtains the consecration, and who has the attendants of the jewel of the dharma (dharmaratna), has no fear of any Māra. Here the consecration is to reach the extreme of the qualities of the buddha (paryantabuddhadharma) and to fulfill them, and the attendants of the jewel of the dharma (dharmaratna) is to learn the dharmas taught by the buddhas in ten directions. Since the bodhisatva who is established in such a way transcends the sphere of the Māra, this is the gate into the dharma called ‘Transcending the sphere of the Māra.’”  The bodhisatva Śailaśikharasaṃghaṭṭanarāja said: “Just as the wind enters through a chink, just so the Māra can find a weak point where there is a chink in thought. The bodhisatva therefore should not have any chink in his thought. Here, the thought without chink is, that is to say, to fulfill the emptiness endowed with all sorts of excellencies (tadyathāpi nāma cchidrān mārutaḥ praviśati evam eva yato yata eva cittasya cchidraṃ bhavati tatas tata eva māro ’vatāraṃ labhate | tasmāt sadā ’cchidracittena bodhisattvena bhavitavyaṃ tatreyam acchidracittatā | yad idaṃ sarvākārajñatāyāḥ śūnyatāyāḥ paripūrir). This is the gate to the light of the dharma (dharmālokamukha) that the bodhisatva transcends the sphere of the Māra.”

Quotation from ŚikṣMS 60b5-7; B 117,7-10; ŚikṣTib(D) 67b1-3; ŚikṣChi(T.1636) 97c27-98a1.

ŚikṣMS: āryagaganagañjasūtre ’py uktaṃ (6) tadyathāpi nāma cchidrān mārutaḥ praviśati evam eva ‹yato›3 yata eva cittasya cchidraṃ bhavati tatas tata eva māro ’vatāraṃ labhate tasmāt sadā ’cchidracittena bodhisattvena bhavitavyaṃ tatreyam acchidracittatā | yad idaṃ sarvvākārajñatāyāḥ śūnyatāyāḥ pari(7)pūrir iti |
ŚikṣTib: ’phags pa nam mkha’ mdzod kyi mdo las kyaṅ | ’di lta ste dper na bu ga nas rluṅ ’jug pa de bźin du gaṅ daṅ gaṅ nas sems la skyon byuṅ ba de daṅ de ñid nas bdud kyis glags rñed do || de lta bas na byaṅ chub sems dpa’ rtag tu sems la skyon med par bya’o ||
ŚikṣChi: 又虚空藏經云譬如孔隙聲入其中。菩薩亦爾。若心有間隙則魔得其便。是故菩薩令心常無間隙。若心無間隙。則諸相圓滿。及空性圓滿。  The bodhisatva Priyadarśana said: “That among all kinds of seeing, seeing the buddha and his dharma is the most excellent. Here, seeing the buddha is not to see form, feeling, perception, formative factors or consciousness. The correct seeing (samyagdṛṣṭi) is to see the buddha. Seeing the dharma is not to make any mental effort (manasikāra). The unchanging seeing is to be free from attachment (rāga). Being free from attachment is to see the dharma. That the bodhisatva comes to be endowed with seeing the buddha and his dharma in that way is transcending the sphere of the Māra. This is the gate into the dharma called ‘Transcending the sphere of the Māra.’”  The bodhisatva Indrajālin said: “Since the deeds of the Māra arises from action [of speech], mental activity and movements [of body] (iñjitamanyanāsyandita), the bodhisatva should be free from the basis of action [of speech], mental activity and movements [of body], which are superficial mental activities (ayoniśomanasikāra). With the thorough practice (yoniśaḥprayoga), the bodhisatva who is free from action [of speech], mental activity and movements [of body] transcends the sphere of the Māra.”  The bodhisatva Guṇarājaprabhāsa said: “As many as there are antidotes (pratipakṣa), so many are the works of the Māra (mārakarman). The absence of antidote is [included in] the realm of the dharma (dharmadhātu), and all dharmas are [included in] the realm of the dharma. Since all dharmas are included in the realm of the dharma (dharmadhātusamavasaraṇa), all the dharmas are understood through understanding the realm of the dharma. The works of the Māra is not apprehended apart from the realm of the dharma, and the realm of the dharma which is the same as the works of the Māra is not different from suchness (tathatā). In this way, the bodhisatva who enters into one single principle (ekanaya) transcends the sphere of the Māra.”  The bodhisatva Gandhahastin said: “The weak (durbala) can be harmed by the Māra; but the strong (balika) cannot be harmed by the Māra. The weak is afraid of the three gates of liberation (trivimokṣamukha). Since the strong is not afraid of the three gates of liberation, namely, directly seeing (pratyakṣa), penetrating (supratividdha), and meditatively cultivating. One who is not afraid of them transcends the sphere of the Māra, and thus this is the gate into the light of the dharma (dharmālokamukha) called ‘Transcending the sphere of the Māra.”  The bodhisatva Maitreya said: “Just as the water in the great ocean (mahāsāgara) has a single taste (ekarasa), so all dharmas in the great ocean of the knowledge of the dharma (dharmajñānasāgara) have a single taste. Since the works of the Māra (mārakarma) and the works of the buddha (buddhakarma), both are same in the perspective of emptiness (śūnyatā), signlessness (animitta), wishlessness (apraṇihita), birthlessness (ajāti), and the absence of origination (anutpāda), the bodhisatva who enters into the single taste (ekarasa) transcends the sphere of the Māra.”  The bodhisatva Gaganagañja said: “O friends (vata mārṣāḥ), since open space transcends all spheres, it is not the sphere of sight (cakṣurviṣaya), and likewise it is not the sphere of hearing, smelling, tasting, body and mind (śrotraghrāṇajihvākāyamanaḥ). Since all dharmas are the sphere of the essential nature of open space (gaganasvabhāva), body and speech (kāyavāc) are the light of knowledge (jñānāloka) in accordance with the sameness of open space (gaganasamatā). Thus the bodhisatva who obtains this light of knowledge transcends the sphere of the Māra, and this is the gate into the dharma called ‘Transcending the sphere of the Māra.’”  The bodhisatva Mañjuśrī said: “O good man, all you have said is the works of the Māra and the sphere of the Māra. Why is that? Things expressed by words are a mere information (vijñapti); but the speech of the buddha (buddhaghoṣa) is beyond verbal expressions (anakṣara). Since, as many as are words, so many are the works of the Māra, when there is not any word, nothing would be done by the Māra. Since that which is without word is without information, one never perceives the self or other (na ātmaparaṃ samanupaśyati). Since there is no self or others, the dharma which causes benefit or harm does not exist. Understanding like this is transcending the sphere of the Māra, and, son of good family, this is the gate into the dharma called ‘Transcending the sphere of the Māra of the bodhisatva.’”  Then the bodhisatva Gaganagañja said this to the wicked Māra: “Wicked One, did you hear this gate into the dharma of transcending the sphere of the Māra?”  Māra said: “Yes, I heard.”  Gaganagañja said: “Wicked One, are you still going to do the works of the Māra among the bodhisatvas who entered into such guiding principle of the dharma (dharmanaya)?”  Māra said: “Son of good family, by hearing this gate into the dharma of transcending the sphere of the Māra, I would not dare to do the works of the Māra among those who listen to it, to say nothing of the bodhisatvas who see it directly (pratyakṣa) by their knowledges.”  At that time, four gods, Saṃcayavigata, Sukhasaṃcaya, Gandhavat, and Prāsādavat, who guarded the bodhisatvas, said to the Wicked Māra:  “In the past, at the place of awakening (bodhimaṇḍa), the Lord met you, your forces, troops, army and servants directly. At that time, the Lord touched the ground with the jewels in his hand (ratnapāṇi), which are the accumulation of friendliness, compassion, generosity, discipline, restrain, gentleness, morality, learning, concentration, insight, firm and burning effort, merit and knowledge (maitrīkaruṇadānavinayasaṃyamasauratyaśīlaśrutasamādhiprajñādṛḍhottaptavīryapuṇyajñānasaṃbhāra), and then the endless, limitless worlds (anantāparyanteṣu lokadhātuṣu) were shaken. In that way it was manifested that you and your forces were defeated, but will you still do the works of Māra under the Lord and the bodhisatvas? You should pay homage to the tathāgata and the assembly of the bodhisatvas!”  Then the Wicked One, having conjured up canopies adorned with eighty four thousand jewels (ratnacchattra), offered them to the congregations. Having held numerous kinds of divine flowers (divyapuṣpa), incense (gandha), garlands (mālā) and unguents (upalepana), he scattered them on the place where the Lord stayed, and said this to the Lord together with his servants: “If the bodhisatva Gaganagañja gives us the treasury of open space (gaganagañja), we will produce the thought of the incomparable complete awakening (anuttarasamyaksaṃbodhi).”  The bodhisatva Gaganagañja said: “Wicked One, do you see this treasury of open space?”  Māra said: “I see it, son of good family. It is far greater than all the displays of desire realm, buddha-fields, and my own abode (svabhavana), and it is full of the jewels for gods and humans.  Gaganagañja said: “Wicked One, I will give you all these treasuries of open space so that you can produce the thought of the incomparable complete awakening.”  Then the wicked Māra, together with his eighty-four thousand creatures, produced the thought of the incomparable complete awakening.  At that time, Durmukha who was the head of five hundred sons of the Māra, lacking faith and desiring the non-dharma (adharmakāma), said: “Even though our father produced the thought of awakening, we should strive against this exposition of religion (dharmaparyāya).”  Then the Lord said this to the bodhisatva Gaganagañja: “Son of good family, elucidate the words of knowledge-mantra (vidyāmantrapada) by which the evil ones as numerous as the grains of sand in the river Gaṅga are subjugated (nigraha) and established in awakening.”  The bodhisatva Gaganagañja thereupon pronounced the words of knowledge-mantra as follows:  tadyathā | avatte | vivatte | saṃvatte | sahitānusandhi | duruttaraṇi | nirghātani | maitryāyukte | kāruṇaniṣyande | satyavati | bhūrakṣe | dharmanivṛtti | dharmarakṣe | akkhule | nikhilini | hulu hulu hulu hulu hulu | tatkāre | tathāvādite | śīlānuvṛtti | akṣayanirdeśe | kleśaparīkṣe | buddhādhiṣṭhite dharmajvālini | saṃghānugame | anuttare | anatikramaṇiye | nigrahaṇimārapakṣasya yuktikṛte | adānte | aśaste | svaviṣayānugame | āryaguṇakāre | siddhisiddhivate | mokṣānukūle | nigrahaṇi parapravadīnāṃ | dārṣaṇi māraparṣada | avaśāntā | catvāro mahārājānaḥ | śakro devānāṃ indro brahmā sahapatir | buddhaprasannānāṃ | devanāgayakṣakṛtaṃ paritrāṇaṃ | satvānāṃ svastyayānāṃ | dharmabhanakānāṃ | ārakṣayai | saddharmasya ca parigrahāya |  Then, immediately after these words of knowledge-mantra were pronounced by the bodhisatva Gaganagañja, the world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu) was shaken in six ways.  The five hundred evil ones, who were without faith and clinging to the non-dharma, heard this sound from open space: “The Māra, his sons, or his followers (mārakāyika), who do not produce the thought of awakening and do not give up the works of the Māra after having heard these words of the knowledge-mantra (vidyāmantrapada), the crowns of their heads will be destroyed by the lighting and blazing thunderbolt of the Yakṣa Vajrapāṇi.”   Then, having looked up at the sky, the sons of the Māra saw five hundred Vajrapāṇis holding blazing thunderbolt, and produced the thought of awakening from the fear and terror (bhayabhīṭa).  The Lord at that time smiled (atha khalu bhagavān smitaṃ prādurakarot), and the venerable Ānanda asked its meaning.   Then the Lord said: “Ānanda, did you see those five hundred sons of the Māra producing the thought of the incomparable complete awakening (anuttarasamyaksaṃbodhi) out of fear and terror?”  Ānanda said: “O Lord, I saw it.”  The Lord said: “Ānanda, when the wicked Māra attains awakening, they will also be born in the buddha-fields as bodhisatvas having different name.”  The venerable Ānanda said this to the Lord: “O Lord, when will the wicked Māra wake up to incomparable complete awakening? What will he be called after having attained the awakening? And what will be the name of that universe?”  The Lord said: “Ānanda, the wicked Māra, doing the works of the Māra in the buddha-fields of ten directions again and again, will hear the dharma of destroying vices by the essence of diamond (vajragarbhakleśapramathanadharma) from the awakened buddhas there, and will see the secret practice, behaviour, good qualities, maintaining morality, practice, ceremony and application of the buddhas and the bodhisatvas. Then, as long as he has faith in the thought of awakening, he will be born [in the universe of] the tathāgata Anantāmaladhvaja, will stop doing the works of the Māra by the teaching of [the tathāgata there], will maturate this roots of good, and, by the thought which is no thought, in accordance with all the light of the dharma of the buddha (sarvabuddhadharmāvabhāsānugata), will produce the thought of awakening.  After that, he will serve, respect, worship, homage and give offerings to the uncountable and innumerable tathāgatas, and will become a monk following their teachings.  Having become a monk, he will uphold the true dharma (saddharma) in the three times, and bringing innumerable beings to maturity.   After immeasurable forty-four intermediate aeons (antarakalpa), he will wake up to incomparable complete awakening, and then in the aeon called Viśuddhi he will be born in the Pariśuddhipratiṣṭhita universe as the tathāgata Supratiṣṭhitadharmālokalabdha, worthy of offerings, the perfectly awakened one, perfect in wisdom and conduct … a blessed one (supratiṣṭhitadharmālokalabdho nāma tathāgato ’rhan samyakṣaṃbuddho vidyācaraṇasaṃpannaḥ … bhagavān).  Again, Ānanda, the Pariśuddhipratiṣṭhita universe will be thriving, prosperous, safe, well-provided, and filled with gods and men (ṛddhaś ca sphītaś ca kṣemaś ca subhikṣaś cākīrṇadevamānuṣaś ca).   Ānanda, just as whatever enjoyments (bhoga) or entertainments (samudācāra) living beings in the Tuṣita Heaven (tuṣitabhavanastha) have, so there will be enjoyments and entertainments [in that universe.]  Ānanda, the tathāgata Supratiṣṭhitadharmālokalabdha will live to forty internal aeons (antarakalpa) together with the great assembly of sixty-four koṭis of disciples and the congregation of twelve thousands of bodhisatvas.  O Ānanda, those who are the Māra’s sons and followers (mārakāyika) at present will be born in the Pariśuddhipratiṣṭhita universe, will reach the complete unsurpassable awakening, and will be predicted to attain of incomparable complete awakening by the tathāgata Supratiṣṭhitadharmālokalabdha, namely the Māra, in his buddha-field.” 
大方等大集經卷第十八
北涼天竺三藏曇無讖譯
虚空藏菩薩品第八之五

説此偈已。時魔波旬嚴四種兵來詣佛所。到已化作長者形。前禮佛足。在一面立而白佛言。  希有世尊。此諸大士。乃能成就如是不可思議種種神變。又能示現不可思議莊嚴之事。世尊。於未來世有幾所衆生。聞此不可思議神變而得開悟。決定不疑者也。  佛告魔波旬言。於未來世中。少有衆生若一若二。聞此不可思議神變經典。得信解者少耳。波旬。喩如一毛析爲百分以一分毛於大海中取一渧水。於汝意云何。取者多耶。在者多耶。波旬言。世尊。取者甚少。在者甚多。佛復告波旬言。如海中所取水甚少。衆生聞是不可思議神變經典。能信解者少亦如是。如大海中水在者甚多。不信解不可思議神變經典者。多亦如是。佛復告波旬。若有一人於恒河沙等劫。日日以滿三千大千世界。滿中珍寶持用布施。不如善男子善女人聞是不可思議神變經典能信解者其福甚多。所以者何。波旬若有信解是經典者。則知其人親從釋迦牟尼如來。聞是經典信解無疑。何以故。波旬。若未種善根衆生。聞此世所難信經典。能信解者無有是處。 波旬。我般涅槃後法欲滅時。多有憍慢衆生。彼諸衆生著我所説文字。不知方便故。各各生於諍競。捨思惟法捨已正行爲利養名譽衣服飮食。自纒縛故。樂論世俗種種諸事及世典文辭。而不論第一實義不樂翫習佛無上道反向他人譏論如是等眞實深妙經典。則爲誹謗諸佛。積集無量大苦惱聚。魔神諸天佐助彼人。爲利養恭敬及名聞故。重増放逸慠慢。彼諸人等以慠慢故。若見有持戒賢行比丘受持讀誦此經典者。而輕慢憎嫉横生謗毀。彼諸愚人則爲現世破犯禁戒。其中或有畏不活者。或慚耻於人者。假被袈裟。或有捨戒還附俗者。如是等人身壞命終。墮阿鼻地獄受諸苦報。佛復告波旬。於未來世中若有求菩薩乘衆生。著諸因縁善根微淺。新發道意但著文字不能了義。於如是等甚深經典。受持讀誦爲人説時。則爲他人所見輕賤陵蔑。以爲他人所輕賤陵蔑故。便捨如是等甚深經典。讀誦聲聞辟支佛相應經典。爲利養名譽種種所須之所纒縛故。反誹謗毀呰如是眞實甚深經典。又復輕賤受持讀誦此經典者。乃至不欲以眼觀之。常樂卑行退失菩薩大乘之法。所謂退失淳至心及深心。魔神諸天得如是等人便故。勤作方便壞亂其心。乃至使令不聞如是等經。設當聞者。生大誹謗無有信心。此人亦復積集無量罪聚。成就破法重業。永離三寶不得見佛聞法及供養僧。所以者何。波旬。以於如來所説法律中生疑猶豫故  爾時魔波旬。自見有過憂愁惶恐。前禮佛足在一面立。                    爾時世尊告衆菩薩言。諸賢士。汝等各説過魔界行法。爲生憐愍魔波旬故  爾時衆中有一菩薩名金山王。在衆中坐即白佛言。世尊。若有防護内界者。則爲未過魔界。若復有菩薩見一切諸界同佛界者。知此佛界即是非界。是爲菩薩能過魔界  爾時寶徳菩薩白佛言。世尊。有依倚樔窟者。是爲魔界。若有菩薩不倚樔窟。知一切法無得相者。則能爲諸衆生。説斷倚樔窟法。是爲菩薩能過魔界  爾時寶手菩薩白佛言。世尊。若有取我我所者。是爲魔界。若有菩薩不取我我所者則無諍競。以無諍競故則無心行。況當有魔界耶。是爲菩薩能過諸魔界  爾時無諍勇菩薩白佛言。世尊。若有觸有離則有諍訟。有諍訟者魔得其便。若無觸無離自不諍訟。亦不令他諍訟。以得無我故。無惱行者能過魔界   爾時寶思菩薩白佛言。世尊。若有妄想分別則是煩惱。及有煩惱處則是魔界。若有菩薩知一切諸法無相貌者。於諸煩惱則無妄想。若内若外亦不別知。去離一切妄想分別故。是爲菩薩能過魔界   爾時樂作菩薩白佛言。世尊。若有樂不樂處。則有憎有愛。若有憎有愛則是魔界。若有菩薩去離憎愛平等行者。於諸法中則無二想。得入不可思議界。是爲菩薩能過魔界   爾時離諍菩薩白佛言。世尊。魔界由我而起。若菩薩能知我者。得無我忍即知我淨。知我淨故知一切法淨。知一切法淨故。知諸法性淨如虚空。是爲菩薩能過魔界   法王菩薩曰。譬如大王得灌頂已有大營從無所怖畏。得灌頂菩薩亦復如是。以衆法寶而爲眷屬。於一切魔無有怖畏。所以者何。彼灌頂位。滿足一切無量佛法法寳眷屬。能持十方一切諸佛所説之法。若菩薩住如是心則超魔境。是爲菩薩超魔法門山相撃王菩薩曰。譬如有孔隙處風入其中。搖動於物有往來相。菩薩亦爾。若心有間隙 画像心則搖動。以搖動故魔則得便。是故菩薩守護於心不令間隙。若心無間隙則諸相圓滿以相圓滿故。則空性圓滿。是爲菩薩超魔法門。   爾時山相撃音菩薩白佛言。世尊。若心有缺漏則是魔界。若菩薩戒無缺漏心無缺漏。成就一切諸空法行者。是爲菩薩能過魔界  爾時喜見菩薩白佛言。世尊。若有不見佛不聞法者。魔得其便。若有菩薩常見諸佛而不著色像。常聽諸法而不著文字。以見法故則爲見佛。以無言説故能聽諸法。是爲菩薩能過魔界   帝網菩薩曰。起念思惟名爲魔業。菩薩於彼画像因縁。若有動念思惟。不如理作意。皆是魔作。若不動不念。不起思惟不生於觸。則超魔境。是爲菩薩超魔法門   爾時徳明王菩薩白佛言。世尊。若有行二法者。則魔得其便。若有菩薩知一切法同於法性。則不見魔界與法性有異解。知法性與魔界等。以不二相故。是爲菩薩能過魔界  爾時香象菩薩白佛言。世尊。若有菩薩性弱畏甚深法者。則魔得其便。若勇健菩薩善能通達三解脱門。於甚深法不驚不畏。以能現前證知諸法實性故。是爲菩薩能過魔界   爾時彌勒菩薩白佛言。世尊。喩如大海中水同一鹹味。佛法海中亦復如是。同一法味。所謂解脱味離欲味。若菩薩善解一味法者。是爲菩薩能過魔界  爾時虚空藏菩薩白佛言。世尊。喩如虚空究竟無垢究竟明淨究竟不爲一切煙塵雲霧之所干繞。菩薩亦復如是。心如虚空。知一切法性常清淨。亦復不爲客塵煩惱之所干繞。得度般若波羅蜜彼岸離諸闇冥。於諸法得慧光明者。是爲菩薩能過魔界  爾時文殊師利法王子菩薩白佛言。世尊。若有言語則有滯礙。若有滯礙則是魔界。若法不爲一切言説所表者。乃無滯礙。何謂法不可言説。所謂第一義。其第一義中亦無文字及義。若菩薩能行第一義諦。於一切法盡無所行。是爲菩薩能過魔界。無所過故  爾時世尊告波旬言。汝聞説過魔界法不也。   波旬白佛言。世尊。唯然已聞。  佛言波旬。若有行如是等法者。一切諸魔無如之何。若有諸魔。欲於行人起魔事者。終不能辦。而更成就無量罪聚。是故波旬。汝可發阿耨多羅三藐三菩提心。於如是過魔界法。應堅持奉行。汝若能如是行者。則能過一切諸魔國界。波旬。喩如百千年垢膩可於一日浣令鮮淨。如是於百千劫中所集諸不善業。以佛法力故善順思惟。於一日一時盡能消滅。波旬。如有乾草????大如須彌。以少火投中速能燒盡。如是以少慧力故。能除滅無量諸闇冥聚。何以故。波旬慧明勇猛故。無明劣弱故。   時魔波旬即作是念。大慈世尊今憐愍我。而能爲我説菩提心法。我今宜應於如來所種少善根。於是波旬即化作八萬四千殊妙寶蓋及無量華鬘瓔珞末香塗香而告己眷屬言。諸佛世尊出世甚難。卿等諸人咸應共來至世尊所爲供養故       爾時魔天眷屬中。有八萬四千衆及魔波旬。各共持殊妙寳蓋及無量華 香瓔珞末香塗香。        至世尊所設供養已。皆發阿耨多羅三藐三菩提心。諸餘魔眷屬諸天不發菩提心者。形相嗤笑譏論。波旬復言。希有波旬。乃能於沙門瞿曇前。詐現如是篤信之相。状如至親。所以然者。波旬或欲於沙門瞿曇所學呪幻方術。是故今於面前。現善讃譽耳。  爾時魔子醜面及餘魔子等。悉無信心各説是言。假使沙門瞿曇。以諸方術迴轉魔王者。我等共當設諸方便令如是等經不得流布。設使流布者。亦當令少有護助。 信受行者亦令甚少。當爲多人之所薄賤輕弄。常墮邊方不令中國之所宣傳。唯使諸無威徳貧窮衆生當得聞之。常爲諸大威徳豪富之人不信誹謗也  爾時世尊。告虚空藏菩薩言。賢士汝聞此諸魔子出是惡言不耶。虚空藏白佛言。唯然已聞。佛言。善男子。是故汝當安慰護助此妙經典。爲降伏諸魔神故。於是虚空藏菩薩。即白佛言。諸佛世尊。皆已護持如是等經。我等亦當安慰受持。   爾時虚空藏菩薩。即説呪曰。    所謂阿跋低(一)跋低(二)毘跋低(三)婆醯多散提(四)頭樓陀羅尼(五)涅伽多涅伽多尼(六)鉢伽多尼(七)迷羅育低(八)伽樓那涅耐 提(九)薩遮跋低(十)浮多勒差(十一)達摩涅折低(十二)達摩勒差(十三)郁鳩離(十四)尸鳩離(十五)咻樓咻樓咻樓徳迦攡(十六)多婆婆帝低(十七)尸羅婆帝低(十八)阿叉夜涅涕池(十九)枳奢婆迦利拕(二十)佛駄遏提魅低(二十一)達摩蔚耆羅泥(二十二)僧伽銅咩(二十三)阿頭隷(二十四)不可濟度(二十五)壞魔眷屬(二十六)若犯此者(二十七)無諸刀杖(二十八)順已處行(二十九)聖衆所住(三十)吉吉等句(三十一)順流解脱(三十二)破諸外論(三十三)降伏魔衆(三十四)四王常護及天帝釋梵王世主奉佛諸天護菩提者如是等神常當擁護降伏諸魔利衆生故受持正法護説法師盡當擁護  虚空藏菩薩説此呪已。即時此妙寶莊嚴堂及三千大千世界六變振動。  時諸魔子見上虚空中。有五百蜜迹執金剛杵。熾然如火甚可怖畏。時諸蜜迹。唱如是言。若有魔子及諸魔神。若聞此呪。其有不發阿耨多羅三藐三菩提心者。吾等當撃破其頭令作七分。   爾時魔子及諸眷屬。驚怖戰悚身毛皆竪。即合掌禮佛而白佛言。我等今發阿耨多羅三藐三菩提心。善哉世尊。願救我等離此恐怖得無畏樂。  爾時世尊。告侍者阿難言。如向此諸魔子所説言。我等當於來世於此經典作留難者。必當稱其本誓而作留難如斯經典。唯當以佛神力及諸菩薩受持故。當得流布於世。而無有多人受持讀誦分別解説。  佛復告阿難。汝見此諸魔子爲脱恐怖故發阿耨多羅三藐三菩提心不。  阿難白佛言。世尊。唯然已見。   .    佛復告阿難言。此語即爲諸魔子。當作離魔事因。以不深心發菩提故。      佛復告阿難。於未來世。當有佛出現於世。名無垢相如來應正遍知。此魔波旬。於彼佛所乃當不退轉發阿耨多羅三藐三菩提心。         阿難。彼無垢相如來。知其深心成就故。當授阿耨多羅三藐三菩提記。當于爾時。亦當作魔王。深心敬信於如來正法。如彌勒出時。有魔王名曰導師。深心敬信佛法聖衆。此諸五百魔子。亦當於彼生於魔中。當於彼佛所爲菩提故種諸善根。乃至波旬成佛之時。當與授阿耨多羅三藐三菩提記。佛告阿難言。此魔波旬。今雖發菩提心。猶豫不定。如少疊毳。雖爾當漸漸成就無量功徳。爲世之尊如今我身  
説此伽他讃歎佛時。天魔波旬嚴四種兵。來詣佛所住衆會前。現其自身如長者形。頭面禮足住在一面。白佛言。  世尊此大虚空藏菩薩。及寶手菩薩是二正士。成就無量無邊功徳。又能示現如是種種奇特神通利益之事。於未來世。而有有情聞此經典開悟信解思惟者不。  佛告波旬未來世中。信此經者其數甚少。如以一毛端折爲百千分。以此一分於大海中取一滴水。善男子信此經者如毛端水。不信之者如大海水。  時魔波旬聞是語已。心大歡喜。踊躍歌舞出於衆會  爾時舍利子白佛言。世尊此是何人。歡喜踊躍出於衆會。  佛告舍利子是天魔波旬。現長者形來至我所。欲隱蔽正法聞説後世信經者少心生慶快。是故唱言。沙門瞿曇眷屬減少。我眷屬多    爾時魔波旬生歡喜已。出於衆會欲還天宮。作如是念。此虚空藏及餘菩薩。并於瞿曇所有功徳。皆悉減少時。  虚空藏菩薩。即以神力制魔波旬及其眷屬。住於空中令不得去。而告魔言。波旬虚空無礙。何不速去還  爾時天宮魔即答言。汝見虚空無有障礙。我觀空中盡唯暗黒。不知所從。唯向下觀見佛世尊光明普照。  時虚空藏菩薩。告波旬言。波旬豈有内心意樂白法外見暗耶。無如是理。  時魔波旬自知内心常懷嫉惱。深生愧恥白虚空藏菩薩言。我從今日之後更不復作魔羅之業。  虚空藏菩薩言。波旬是爲希有是爲難事。能發如是堅固之願。波旬汝及眷屬。宜應下來於如來所聽聞法要。所以者何。佛世難値。  時魔波旬意還本宮志不樂聽。以虚空藏告勅之故。與諸眷屬從於空中。俛仰而下。爾時虚空藏菩薩。告衆菩薩言。諸仁者頗能 画像宣説超越諸魔之法門耶。各隨所樂説之。  時彼會中有菩薩名曰山王。作如是言。若有求離魔之境界。是墮魔界。若知一切境界皆是佛界無有魔界。是人則名隨佛境界。入佛境者尚不見有佛之境界。況餘境界。菩薩由此超越魔道。是故名爲超魔法門。  寶吉祥菩薩曰。心縁慮者爲魔境界。若復於法無所縁慮。知一切法皆無所得。則獲無阿頼耶。彼何有魔之所爲作。是爲菩薩超魔法門  画像寶手菩薩曰。若有執著則墮魔境。若不取著則無諍競。與一與二不共心倶。何況諸魔。若菩薩證此不倶法門。則超魔境是爲菩薩超魔法門  寶勇菩薩曰。若墮空有是爲有諍以有諍故。則住魔境。若不墮空有隨順相識。而無所轉住無相際。則超魔境。是爲菩薩超魔法門。  寳思惟菩薩曰。如來説一切妄想煩惱。如光影如影像。不轉非不轉。不來不去不住内外。若如是知者。則於分別煩惱不起。於分別煩惱 画像不滅。則斷遍計。超於魔境。是爲菩薩超魔法門  寶藏菩薩曰。若有染不染則有愛憎。以有愛憎則墮魔行。若離憎愛名住平等。若住平等則於諸法種種相離。離諸相故平等思惟。得是平等名超魔境。是名菩薩超魔法門。  離寳菩薩曰。起於我者則爲魔業。若我清淨何有魔爲。所以者何。由我淨故煩惱清淨。煩惱淨故一切法清淨。由一切法淨故虚空清淨。住是虚空清淨法者則超魔境。是爲菩薩超 画像魔法門  法王菩薩曰。譬如大王得灌頂已有大營從無所怖畏。得灌頂菩薩亦復如是。以衆法寶而爲眷屬。於一切魔無有怖畏。所以者何。彼灌頂位。滿足一切無量佛法法寳眷屬。能持十方一切諸佛所説之法。若菩薩住如是心則超魔境。是爲菩薩超魔法門  山相撃王菩薩曰。譬如有孔隙處風入其中。搖動於物有往來相。菩薩亦爾。若心有間隙 画像心則搖動。以搖動故魔則得便。是故菩薩守護於心不令間隙。若心無間隙則諸相圓滿以相圓滿故。則空性圓滿。是爲菩薩超魔法門。  喜見菩薩曰。於諸見中見佛見法。是爲最勝。此中見佛者不以色見。不以受想行識見。於一切法都無所見。是眞見佛見法者。於一切法離於作意。不見文字不生貪著。是眞見法。以見佛見法得成就故。能超魔境。是爲菩薩超魔法門  帝網菩薩曰。起念思惟名爲魔業。菩薩於彼画像因縁。若有動念思惟。不如理作意。皆是魔作。若不動不念。不起思惟不生於觸。則超魔境。是爲菩薩超魔法門  功徳王光明菩薩曰。若有對治則爲魔業。若無對治即爲法界。一切諸法皆順法界。若入法界則無魔界。所以者何。離於法界魔不可得。法界魔界同眞如性無有少異。菩薩解此則入一道超於魔境。是爲菩薩超魔法門。  香象菩薩曰。無力者魔得其便。有力者魔不得便。無力者謂於三解脱門聞生驚怖。有力者 画像於三解脱門聞不驚怖。何以故。若證解脱則不驚怖。通達此者不生驚怖。善修行者亦不驚怖。無驚怖故則超魔境。是爲菩薩超魔法門  慈氏菩薩曰。猶如大海同一醎味。佛法智海同一法味。亦復如是若佛若法。悉皆平等空無相願。不生不起一相平等一味平等。若菩薩了知一味相者則超魔境。是爲菩薩超魔法門。  虚空藏菩薩曰。仁者譬如虚空起過一 画像切所有境界。亦無眼耳鼻舌身意。菩薩如是知一切法自性清淨。猶如虚空等身口意入智光明。若得智光則超魔境。是爲菩薩超魔法門。  文殊師利菩薩曰。仁者汝等所説悉是魔境。何以故。施設文字皆爲魔業。乃至佛語猶爲魔業。無有言説。離諸文字魔無能爲。若無施設即無我見及文字見。以無我故。則於諸法無有損益。如是入者則超魔境。是爲菩薩超魔法門  爾時大虚空藏菩薩。告魔波旬言。汝聞説此 画像超魔境界法門不邪。  波旬答言。唯然已聞。  虚空藏言。波旬汝敢於此諸大菩薩所説超魔境界法門。作魔事不。  答言大士。我或昔聞超魔境界殊勝法門。或復當聞終不敢能爲其魔業。何況現證  爾時會中。有四護菩提場眷屬天。一名畠却梨。二名三牟得却梨。三名具香。四名淨信。時此四天告波旬言。  我昔見汝於菩提樹下。如來正坐道場成正覺時。汝率營從與作留難。世尊彼時以慈悲調柔戒聞定慧堅固勇 画像猛精進福智。以其寶手撃觸於地。無量世界應時震動。世尊神力已摧伏汝及其眷屬。應自證明。今復更於佛菩薩所欲爲魔業。波旬汝及眷屬。而今之後於佛菩薩。宜應尊重修諸供養  爾時波旬。即時變化八萬四千倶胝寶蓋遍覆大衆。又以種種無量天諸妙花塗香末香。持散佛上及諸衆會。    作如是言所有一切欲界莊嚴。及一切佛刹莊嚴。乃至我宮殿所有 画像莊嚴殊勝珍寳。天上人間妙受用具。悉以奉獻佛及衆會。亦以供養虚空藏菩薩。  時虚空藏菩薩語波旬言。汝及眷屬皆應發於無上正等菩提之心  爾時波旬并其八萬四千眷屬。悉發阿耨多羅三藐三菩提心。  時彼衆中有一魔子名爲惡面。於衆魔中最爲上首。心不敬信樂爲非法。作如是言。何用發此菩提心爲。我等當設種種方便。令如是經隱沒於地不得流布。  爾時世尊告大虚空藏菩薩言。善男子汝今聞 画像是魔言不耶。汝當宣説摧伏制止諸魔眷屬明眞言句。令無能爲。亦使由此明眞言句。恒沙魔衆悉得安住無上菩提  爾時虚空藏菩薩摩訶薩。即説明眞言曰  怛儞也(二合)他阿靺(知諧反)尾三靺鞮娑呬多奴散地怒嚕怛囉(二合)嬭(平聲呼)涅(奴一反)伽怛儞(平奴)(政反)昧怛囉(二合)庾羯鞮(二合)迦嚕拏儞(奴政反)刪泥婆底(鞮以反)也(二合)靺底(鞮以反)歩多乞灑(二合)達摩涅(奴一反)物哩(二合)鞮達磨乞史(二合)鞮烏驅(上聲)里儞企里戸盧戸盧戸盧戸盧怛羯怛他嚩儞低始羅奴靺底(丁以反)惡乞晒(二合)耶涅(寧逸反)儞勢(平聲)羯犁(二合)奢跛羯哩(二合)勢(平聲)沒馱地瑟恥(二合)帝達牟入嚩(二合)羅儞僧伽奴哦迷阿努杜阿那底羯囉(二合)摩抳曳儞囉(二合)呵尼麼囉跛乞灑(二合)斯庾紇底(二合)紇哩(二合)鞮安拏嚟阿奢娑怛(二合)薩尾灑也努誐銘阿哩也(二合)虞拏迦悉第悉䭾跛泥母乞灑(二合)努句黎儞囉(二合)呵抳跛囉嚩儞喃達哩灑(二合)儞麼囉鉢哩灑(二合)諾阿尾扇覩者怛嚩(引二合)嚧摩訶囉惹諾捨羯嚧(二合)泥(平聲)嚩那泯捺(二合)沒囉(二合)訶摩(二合)娑憨跛底母馱鉢囉(二合)薩那泥嚩那哦藥乞灑(二合)羯哩(二合)擔(平聲)跛哩怛囉(二合)喃薩他(二合)比擔娑嚩(二合)娑丁也(三合)也喃達摩婆拏迦那摩乞灑(二合)曳薩達摩寫跛哩囉(二合)訶耶裟嚩(二合引)訶  爾時大虚空藏菩薩。説是眞言已。即時三千大千世界六種震動。  時彼惡魔心無淨信不樂法者。聞空中聲曰。若有聞此明眞言句。若魔若魔男若魔女若魔民不發阿耨多羅三藐三菩提心。不捨魔業者。則令金剛手藥叉。以 大火焔金剛之杵摧碎其頂爾時魔衆心驚毛竪。  即皆同時仰觀虚空。見有五百大金剛手。各各臨於惡魔頭上垂欲下撃。皆悉怖懼一時咸發阿耨多羅三藐三菩提心  爾時世尊熙怡微笑。時具壽阿難陀。一心合掌白佛言世尊。世尊微笑非無因縁。唯願如來爲我解説  爾時世尊告阿難陀言。汝見此五百衆魔以怖懼故發菩提心不。  阿難陀言。唯然已見。  佛復告阿難陀言。此魔波旬當成佛時。與諸眷屬於彼彼世界。各各異名。  爾時具壽阿難陀白佛世尊經於幾時。此魔當成無上菩提。得菩提已佛及世界名爲何等。  佛告阿難陀。此魔波旬。當於來世十千佛所。爲作魔事。從彼佛所聞金剛場摧壞煩惱清淨法門。又於彼佛所聞於祕密甚深軌則威儀功徳尸羅處行。勤行方便於最末後無邊無垢幢如來所。當作魔事於彼佛所。善根淳熟心得決定。獲得一切佛法光明。發菩提心。  然後經於過阿僧祇數量佛所。恭敬供養於彼佛法。出家修道  護持正法。教化成就無量有情。  復更過於四萬阿僧祇劫。當得成於阿耨多羅三藐三菩提。名爲妙住得法光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。世界名清淨安立。劫名清淨。  復次阿難陀。清淨安立世界。國土豐盛人民快樂。  如覩史多天宮所有受用樂具。彼國菩薩受用樂具亦復如是。  彼妙住得法光如來壽命四十中劫。有六十四倶胝諸聲聞衆一萬二千大菩薩衆。  阿難陀如是諸魔若魔男若魔女若魔民悉發住於無上正等菩提之心。皆隨生彼清淨世界。時妙住得法光如來知其深心。皆悉與授阿耨多羅三藐三菩提記
大集大虚空藏菩薩所問經卷第七 
tshigs su bcad pa sgrub pa bstan pa ’di bśad pa na | bdud sdig can gyis yan (4) lag bźi pa’i dpuṅ gi tshogs sprul nas | bcom ldan ’das kyi ’khor gyi khyams ga la ba der soṅ ste phyin pa daṅ | ’khor gyi khyams kyi phyi rol na ’dug ste | bdag ñid khyim bdag gis gzugs su sprul nas | bcom ldan ’das ga la ba der soṅ ste phyin nas | bcom (5) ldan ’das kyi źabs gñis la mgo bos phyag ’tshal te | bcom ldan ’das la ’di skad ces gsol to ||  byaṅ chub sems dpa’ nam mkha’ mdzod daṅ | lag na rin po che daṅ | skyes bu dam pa ’di gñis ni yon tan gyi chos tshad ma mchis par daṅ ldan te | de bźin du (6) byaṅ chub sems dpa’ gźan dag kyaṅ ’di lta bu’i ṅo mtshar daṅ rmad du byuṅ ba’i chos daṅ | cho ’phrul ’jig rten du ston to || yaṅ bcom ldan ’das cho ’phrul ’di dag la yid ches pa’i sems can la la ’byuṅ bar ’gyur ba mchis sam |  bcom ldan ’das kyis bka’ stsal pa | (7) rgya mtsho chen po las skra’i rtse mo’i thog mas chu blaṅs pa ji sñed pa de sñed kyis sems can rnams ni skyes bu dam pa ’di dag gi cho ’phrul la yid ches par ’gyur ro || rgya mtsho’i chu’i phuṅ po ji tsam pa de bas kyaṅ maṅ du ni mi mos par ’gyur ro ||  de nas bdud sdig can tshig ’di thos nas (315a1) tshim źiṅ mgu la yi raṅs te rab tu dga’ nas dga’ ba daṅ mgu ba daṅ yid bde ba skyes nas bro brduṅs te ’khor de nas soṅ ṅo ||  de nas yaṅ tshe daṅ ldan pa śā ri’i bus bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das skyes bu ’di ci’i slad du ’di ltar (2) dga’ ste | ’khor ’di nas mchis |  bcom ldan ’das kyis bka’ stsal pa | śā’i ri’i bu ’di ni bdud yin te | khyim bdag gi gzugs kyis chos kyi rnam graṅs ’di nub par bya ba’i phyir | de bźin gśegs pa’i gan du ’oṅs te | des gaṅ chos kyi rnam graṅs ’di la mos (3) par ’gyur ba’i sems can ñuṅ zad cig ’byuṅ bar thos nas dge sbyoṅ gau ta ma’i phyogs ni ñuṅ | bdag gi phyogs ni maṅ po śes de de (lHa sa: śes de) ltar dga’ nas ched du brjod pa ched du brjod de ’khor ’di nas soṅ ṅo ||  de nas yaṅ byaṅ chub sems dpa’ nam mkha’ mdzod kyis bdud sdig can la (4) ’di skad ces smras so || sdig can ṅo bstan nas ci’i phyir slar ’gro |  de nas bdud sdig can ’di sñam du sem te | byaṅ chub sems dpa’ nam mkha’ mdzod daṅ | de ma yin pa’i byaṅ chub sems dpa’ dag gis kyaṅ tshor na | de bźin gśegs pas lta smos kyaṅ ci dgos (5) te | bdag da raṅ gi gnas su ’gro’o sñam mo ||  de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis bdud sdig can g-yog daṅ bcas te | nam mkha’i dkyil na ’dug nas raṅ gi gnas su ’gro mi nus par de ltar byin gyis brlabs so || de nas yaṅ byaṅ chub sems dpa’ (6) nam mkha’ mdzod kyis bdud sdig can la ’di skad ces smras so || sdig can nam mkha’ ni sgrib pa med pa yin na ci’i phyir raṅ gi gnas su mi ’gro |  bdud kyis smras pa | rigs kyi bu khyed la ni nam mkha’ mi sgrib mod kyi bdag cag gis ni mun par mthoṅ ste | gaṅ daṅ gaṅ gi (7) tshe ṅo gyan du bltas pa de daṅ de’i tshe na ni mun pa mun nag tu mthoṅ ṅo || nam bcom ldan ’das kyi ’khor gyi dkyil ’khor la bltas pa de’i tshe ni thams cad du snaṅ bar mthoṅ ṅo ||  smras pa | sdig can de de lta’o || gaṅ chos dkar po la sems pa’i sems can rnams kyi mun pa ni (315b1) bdud kyi las yin no źes bka’ stsal to ||  smras pa | skyes bu dam pa deṅ phyin cad bdud kyi las mi bgyi’o ||  smras pa | ’di lta bu’i sems can rnams kyi naṅ na dam bcas pa la brten pa rñed par dkas sdig can g-yog dag bcas te bobs la de bźin gśegs pas bstan (2) pa’i chos ’dul ba ñon cig |  de nas bdud sdig can mi ’dod bźin du nam mkha’i dkyil de nas g-yog daṅ bcas te bab so || de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis byaṅ chub sems dpa’ ’khor de dag la smras pa | rigs kyi bu dag khyed rnams kyis bdud kyi las (3) kyi lam las yaṅ dag par ’da’ ba’i chos kyi sgo rnams la spobs par gyis śig |  de’i tshe byaṅ chub sems dpa’ gser gyi ri’i rgyal po źes bya ba des ’di skad ces smras so || gaṅ yul yoṅs su ’dor ba de dag ni bdud kyi yul la chags pa’o || gaṅ yul thams cad (4) saṅs rgyas kyi yul yin par rig pa de dag ni saṅs rgyas kyi yul rig pa ste | saṅs rgyas kyi yul de yaṅ mi mthoṅ na raṅ gi yul lta ga la mthoṅ ste | de ltar yul las śin tu ’das pa’i byaṅ chub sems dpa’ ni bdud kyi yul las yaṅ dag par ’das te | ’di ni bdud (5) kyi yul las yaṅ dag par ’da’ ba’i chos kyi sgo’o ||  byaṅ chub sems dpa’ rin chen dpal gyis smras pa | sems kyi dmigs pa ni bdud kyi yul te | gaṅ chos gaṅ la yaṅ mi dmigs pa de la bdud kyis ci źig byar yod | de gźi med pas rñed de | brten pas (6) rñed pa ni ma yin la dus las yaṅ rtog par ’gyur ba de ni byaṅ chub sems dpa’ bdud kyi yul las yaṅ dag par ’da’ ba śes bya ba’i chos kyi sgo’o ||  byaṅ chub sems dpa’ lag na rin po ches smras pa | yoṅs su ’dzin pa daṅ bcas pa la ni bdud kyis glags rñed kyi (7) chos gaṅ yaṅ yoṅs su mi ’dzin pa de ni su daṅ yaṅ mi rtsod de | de gcig pu gñis su med pas bdag gi sems daṅ gnas pa daṅ yaṅ lhan cig mi gnas na bdud daṅ lhan cig gnas pa lta ci smos te | mi gnas pa’i byaṅ chub sems dpa’ ni bdud kyi yul las yaṅ dag par (316a1) ’da’o ||  byaṅ chub sems dpa’ rin chen ’phags kyis smras pa | gaṅ ltuṅ ba de ni ’bod pa ste | gaṅ ’bod pa de la bdud kyis glags rñed par ’gyur gyi | gaṅ mi ltuṅ ba de ni mtshan ma’i rjes su ’braṅ ba’i rnam par śes pa mi ’jug ste | mtshan ma med pa’i (2) mtha’ la rab tu gnas pa’i byaṅ chub sems dpa’ ni bdud kyi yul las yaṅ dag par ’da’o ||  byaṅ chub sems dpa’ rin chen sems kyis smras pa | bcom ldan ’das kyis kyaṅ ñon moṅs pa ni gzugs brñan daṅ mig yor lta bu’o źes gsuṅs te | gaṅ gzugs (3) brñan daṅ | mig yor lta bu de la ’pho ba yaṅ med | mi ’pho ba yaṅ med | ’oṅ ba yaṅ med | soṅ ba yaṅ med | naṅ na yaṅ ma yin | phyi rol na’aṅ ma yin te | yul la mi gnas śiṅ phyogs na mi gnas par śes pa de ni ñon moṅs pa thams cad daṅ lhan cig gi gnas te | (4) de rnam par mi rtog pas ñon moṅs pa mi sloṅ ṅo | rnam par mi rtog pas ñon moṅs pa mi ’gog go || de ltar rnam par mi rtog ciṅ kun du rtog pa spaṅs pa’i byaṅ chub sems dpa’ ni bdud yi yul las yaṅ dag par ’da’o ||  byaṅ chub sems dpa’ dkon mchog ’byuṅ (5) gnas kyis smras pa | gaṅ dga’ ba de ni bag la ñal lo || gaṅ mi dga’ ba de ni khoṅ khro ba’o || gaṅ dga’ ba’aṅ med | mi dga’ ba’aṅ med pa de ni rjes su chags par mi ’gyur | źe ’gras par yaṅ mi ’gyur ro || rjes su chags pa med ciṅ źe ’gras pa med pa ni (6) mñam pa ñid la gnas pa źes bya’o || gaṅ mñam pa ñid la gnas pa de ni chos gaṅ yaṅ tha dad du mi byed do || tha dad pa med pa la gnas pa ni mñam pa daṅ mi mñam par mi sems te | bsam du med pa’i chos thob ba la bdud kyis glags mi rñed do ||  byaṅ chub sems (7) dpa’ rin chen ’dor gyis smras pa | bdag kun nas ldaṅ ba las bdud kyi las rnams ldaṅ ste | bdag rnam par dag par gnas pa la bdud kyis ci źig byar yod | de ci’i phyir źe na | bdag rnam par dag pas ñon moṅs pa rnam par dag go || ñon moṅs pa rnam par (316b1) dag pas chos thams cad rnam par dag go || gaṅ chos thams cad rnam par dag pa de ni nam mkha’ rnam par dag pa ste | nam mkha’ rnam par dag pa la gnas pa’i byaṅ chub sems dpa’i ni bdud kyi yul las yaṅ dag par ’da’o ||  byaṅ chub sems dpa’ chos kyi rgyal pos smras (2) pa | ji ltar rgyal po’i dbaṅ bskur ba thob pa’i stobs daṅ ’khor maṅ po daṅ ldan pa su la’aṅ mi ’jigs pa de bźin du | byaṅ chub sems dpa’ dbaṅ bskur ba thob pa chos rin po che’i ’khor daṅ ldan pa yaṅ bdud thams cad kyis mi ’jigs so || de la dbaṅ bskur ba de ni saṅs rgyas (3) kyi chos mthar phyin pa rnams yoṅs su rdzogs pa’o || chos rin po che’i ’khor ni gaṅ phyogs bcu’i saṅs rgyas kyis gsuṅs pa’i chos rnams ’dzin pa’o || de lta bu la gnas pa’i byaṅ chub sems dpa’ ni bdud kyi yul thams cad las yaṅ dag par ’das pa źes bya ste | ’di (4) ni bdud kyi yul las yaṅ dag par ’da’ ba źes bya ba’i chos kyi sgo’o ||  byaṅ chub sems dpa’ ri rdo ba rgyal pos smras pa | de ’di lta ste dper na | bu gar rluṅ ’jug pa de bźin du gaṅ nas gaṅ du sems kyi bu ga yod pa de daṅ der bdud kyis glags rñed do || de lta bas na byaṅ (5) chub sems dpas rtag tu sems bu ga med par bya ba’o || de la bu ga med pa’i sems ni ’di lta ste | rnam pa thams cad kyi mchog daṅ ldan pa’i stoṅ pa ñid yoṅs su rdzogs pa ste | ’di ni byaṅ chub sems dpa’ bdud kyi yul las yaṅ dag par ’da’ ba źes bya ba’i chos snaṅ ba’i (6) sgo’o ||  byaṅ chub sems dpa’ mthoṅ na dgas smras pa | gaṅ ji sñed chuṅ zad mthoṅ ba’i naṅ na saṅs rgyas daṅ chos mthoṅ ba ni de dag gi mchog ces bya’o || de la saṅs rgyas mthoṅ ba de ni gaṅ gzugs su mi mthoṅ ba daṅ | tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | (7) rnam par śes par mi mthoṅ ba ste | gaṅ chos thams cad mi mthoṅ ba de ni yaṅ dag pa’i mthoṅ ba’o || yaṅ dag pa’i mthoṅ ba ni saṅs rgyas mthoṅ ba’o || de la chos mthoṅ ba de ni gaṅ yid la byed pa thams cad mi spyod pa’o || gaṅ mi ’gyur bar mthoṅ ba de ni ’dod chags daṅ bral (317a1) ba’o || gaṅ ’dod chags daṅ bral ba de ni chos mthoṅ ba źes bya ste | gaṅ byaṅ chub sems dpa’ de ltar saṅs rgyas mthoṅ ba daṅ | chos mthoṅ ba daṅ ldan par gyur pa de ni bdud kyi yul las yaṅ dag par ’da’ ste | de ni bdud kyi yul las yaṅ dag par ’da’ ba źes (2) bya ba’i chos kyi sgo’o ||  byaṅ chub sems dpa’ mig ’phrul can gyis smras pa | bdud kyi las ni g-yo ba daṅ sñems pa daṅ bskyod pa las laṅs te | de la gaṅ gi gźi las g-yo ba daṅ sñems pa daṅ bskyod pa’i gźi de byaṅ chub sems dpas mi bya’o || de ni tshul bźin ma yin pa yid (3) la byed pa’o || de tshul bźin rab tu sbyar bas mi g-yo mi sñems mi bskyod do || de mi g-yo mi sñems mi bskyod pas bdud kyi yul las yaṅ dag par ’da’o ||  byaṅ chub sems dpa’ yon tan rgyal po snaṅ gis smras pa | gñen po ji sñed par bdud kyi las kyaṅ de sñed do || gñen po (4) med pa ni chos kyi dbyiṅs so || chos thams cad ni chos kyi dbyiṅs so || chos thams cad ni chos kyi dbyiṅs su yaṅ dag par ’dus te | de bas na gaṅ gis chos kyi dbyiṅs rtogs pa des chos thams cad rtogs so || chos kyi dbyiṅs las gu ṅan yaṅ bdud kyi las mi dmigs so || gaṅ chos kyi dbyiṅs ji lta bur (5) bdud kyi las kyaṅ de bźin te | chos kyi dbyiṅs de bźin ñid las tha mi dad do || de ltar tshul gcig la ’jug pa’i rjes su soṅ ba’i byaṅ chub sems dpa’ ni bdud kyi yul las yaṅ dag par ’da’o ||  byaṅ chub sems dpa’ spos kyi glaṅ po’i bal glaṅ gis smras pa | ñam chuṅ (6) ba la ni bdud kyis glags rñed de | stobs daṅ ldan pa la ni bdud kyis glags mi rñed do || de la ñam cuṅ ba de ni rnam par thar ba’i sgo gsum gyis skrag pa’o || de la stobs daṅ ldan pa de ni rnam par thar pa’i sgo gsum gyis mi skrag pa ste | mṅon sum pas na mi skrag go || śin (7) tu rtogs pas na mi skrag go || rab tu bsgoms pas na mi skrag ste | de skrag pa med pas bdud kyi yul las yaṅ dag par ’da’o || de ni bdud kyi yul las yaṅ dag par ’da’ ba źes bya ba’i chos snaṅ ba’i sgo’o ||  byaṅ chub sems dpa’ byams pas smras pa | ’di lta ste (317b1) dper na | rgya mtsho chen po’i chu ro gcig pa bźin du chos kyi ye śes kyi rgya mtsho chen po ’dir chos thams cad kyaṅ ro gcig go || gaṅ bdud kyi las rnams daṅ gaṅ saṅs rgyas kyi phrin las de dag thams cad ni stoṅ ba ñid du mtshuṅs | mtshan ma med par mtshuṅs | smon pa med par (2) mtshuṅs | skye ba med par mtshuṅs | ’byuṅ ba med par mtshuṅs te | ro gcig pa la źugs pa’i byaṅ chub sems dpa’ ni bdud kyi yul las yaṅ dag par ’da’o ||  byaṅ chub sems dpa’ nam mkha’ mdzod kyis smras pa | kye grogs po dag nam mkha’ ni yul thams cad las (3) yaṅ dag par ’das te | nam mkha’ ni mig gi yul ma yin | rna ba daṅ | sna daṅ | lce daṅ | lus daṅ | yid kyi yul ma yin no || chos thams cad ni nam mkha’i ṅo bo ñid kyi yul te | lus daṅ ṅag ni nam mkha’ daṅ mñam pa ñid kyi rjes su soṅ ba’i ye śes snaṅ ba’o || ye śes (4) snaṅ ba thob pa’i byaṅ chub sems dpa’ ni bdud kyi yul las yag dag par ’da’ ste | de ni bdud kyi yul las yaṅ dag par ’da’ ba źes bya ba’i chos kyi sgo’o ||  byaṅ chub sems dpa’ ’jam dpal gyis smras pa | skyes bu dam pa khyed rnams kyis ji sñed bśad pa de thams cad kyaṅ (5) bdud kyi las daṅ bdud kyi yul lo || de ci’i phyir źe na | yi ger byas pa rnams ni rnam par rig pa ste | saṅs rgyas kyi gsuṅ ni yi ge med pa’o || tshig ji sñed par bdud kyi las kyaṅ de sñed de | tshig med pa la bdud kyis ci źig byar yod || gaṅ tshig med pa ni rnam par (6) rig pa med pa ste | bdag daṅ pha rol yaṅ dag par rjes su mi mthoṅ ṅo || bdag med ciṅ pha rol med pas chos gaṅ la yaṅ phan ’dogs pa’am | gnod pa byed par gnas pa ma yin no || ji ltar rjes su rtogs pa ni bdud kyi yul las yaṅ dag par ’da’ ba ste | rigs kyi bu (7) de ni byaṅ chub sems dpa’i bdud kyi yul las yaṅ dag par ’da’ ba źes bya ba’i chos kyi sgo’o ||  de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis bdud sdig can la ’di skad ces smras so || sdig can khyod kyis bdud kyi yul las yaṅ dag par ’da’ ba’i chos kyi sgo ’di thos sam |  (318a1) smras pa | thos so |  smras pa | sdig can khyod kyis ’di lta bu’i chos kyi tshul la rab tu źugs pa’i byaṅ chub sems dpa’ rnams la bdud kyi las byed nus sam |  smras pa | rigs kyi bu gaṅ gis bdud kyi yul las yaṅ dag par ’da’ ba’i chos kyi sgo ’di thos sam | ñan (2) pa de dag la yaṅ bdag gis bdud kyi las byed mi nus na | ye śes kyis mṅon sum du rtogs pa’i byaṅ chub sems dpa’ rnams la lta ci smos |  de nas yaṅ byaṅ chub sems dpa’i g-yog byed pa tshogs bral ldan daṅ | dga’ tshogs ldan daṅ | spos can daṅ | khaṅ bzaṅs (3) can daṅ lha bźi po de dag gis bdud sdig can la ’di skad ces smras so ||  sdig can gyi mṅon sum du bcom ldan ’das kyis byaṅ chub kyi sñiṅ por sṅon stobs daṅ | drag śul daṅ | bkod pa daṅ | g-yog ji lta bu daṅ lhags pa de ni bcom ldan ’das kyis byams pa daṅ | sñiṅ (4) rje daṅ | sbyin pa daṅ | dul ba daṅ | yaṅ dag par sdom pa daṅ | des pa daṅ | tshul khrims daṅ | thos pa daṅ | tiṅ ṅe ’dzin daṅ | śes rab daṅ | brtson ’grus brtan ciṅ ’bar ba daṅ | bsod nams daṅ | ye śes kyi tshogs bsags pa’i phyag rin po che sa (5) la brdabs pa daṅ | ’jig rten gyi khams mtha’ yas mu med par rab tu g-yos te | khyod stobs daṅ bcas | g-yog daṅ bcas par śin tu pham par byas pa de de ltar khyod la mṅon sum du gyur bźin du yaṅ bcom ldan ’das daṅ byaṅ chub sems dpa’ rnams la bdud kyi (6) las byed du ’oṅ ṅam | de bźin gśegs pa byaṅ chub sems dpa’i ’khor daṅ bcas pa rnams la mchod pa’i las byos śig |  de nas bdud sdig can gyis rin po che’i gdugs byed ba phrag brgyad khri bźi stoṅ mṅon par sprul te ’khor daṅ bcas pa la phul lo || lha’i me tog daṅ | (7) spos daṅ | phreṅ ba daṅ | byug pa rnam pa tha dad pa maṅ po thogs te | bcom ldan ’das ga la ba de logs su gtor nas g-yog daṅ bcas pas tshig ’di skad ces smras so || gal te byaṅ chub sems dpa’ nam mkha’ mdzod kyis nam mkha’i mdzod ’di bdag cag la stsal (318b1) na bdag cag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do ||  byaṅ chub sems dpa’ nam mkha’ mdzod kyis smras pa | sdig can khyod kyis nam mkha’i mdzod ’di mthoṅ ṅam |  smras pa | rigs kyi bu mthoṅ ṅo || ’dod pa’i khams thams cad kyi (2) bkod pa ji sñed pa daṅ | saṅs rgyas kyi źiṅ thams cad kyi bkod pa ji sñed pa daṅ | bdag gi gnas kyi bkod pa ji sñed pa de dag pas ches lhag pa ’dir mthoṅ ste | de la ni lha’i ’am mi’i rin po che’i loṅs spyod de gaṅ yaṅ med pa ma yin no ||  smras pa | sdig can khyod nam (3) mkha’i mdzod ’di dag thams cad sbyin gyis | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyed cig |  de nas bdud sdig can gyis srog chags brgyad khri bźi stoṅ daṅ lhan cig tu bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do ||  de’i tshe bźin mi (4) sdug pa la sogs pa bdud kyi bu lṅa brgya ma dad ciṅ chos ma yin pa ’dod pas de dag tshig ’di skad ces bdag cag gi phas byaṅ chub tu sems bskyed du zin kyaṅ | bdag cag ni ’di lta bu’i chos kyi rnam graṅs nub par bya ba’i phyir ’bad par bya’o źes ’dzer to ||  de’i tshe bcom ldan (5) ’das kyis byaṅ chub sems dpa’ nam mkha’ mdzod la bka’ stsal pa | rigs kyi bu khyod kyi rig pa’i gsaṅ sṅags kyi tshig gaṅ gis bdud gaṅ gā’i kluṅ gi bye ma sñed byaṅ chub la bkod pa bdud tshar gcod pa’i rig pa’i gsaṅ sṅags kyi tshig la khyod spobs par gyis śig ||  (6) de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis de’i tshe rig pa’i gsaṅ sṅags kyi tshig ’di dag smras so ||  ’di lta ste | a batte | bi batte | saṃ batte | sa hi tā nu sandhi | du rutta ra ṇo | ni rgha ta ni | mai trya yu kte | kā ru ṇa ni śya nte | sa tya ba ti | bhū ra kṣe | dha rma ni (7) bri tte | dharma ra kṣe | a kkhu le | ni khi li ni | hu lu hu lu hu lu hu lu hu lu | tatka re | ta thā ba di te | śī la a nu brti | akṣa ya ni rde śe | kle śa pa ri ṣe | bu ddha a dhi ṣṭhi te dharma jva li ni | saṃ gha a nu ga me | a nu ddha re | anti kra ma ṇi ye | ni gra ha ṇi mā ra pa kṣa sya yukti (319a1) kṛ te | a dante | a śa ste | sva bi kha ya a nu ga me | ārya gu ṇa ka re | siddhi siddhi ba te | mo kṣa a nu ku le | ni gra ha ni ba ra pra ti nāṃ | dā rṣa ṇi ma ra pa rṣa ta | a ba śa ntā tsa twā ro ma hā rā dzā na | śa kro de bā nāṃ i ndra bra hma sa ha pa ti | bu ddha pra sannā nāṃ | de ba nā ga | (2) ya kṣa kṛ taṃ pa ri trā ṇāṃ | sthā pi tā na sva stya yā nāṃ | dha rma bha na ka nāṃ | a rkṣa ye | saddha rma sya tsa pa ri gra ha ye |  de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis rig pa’i gsaṅ sṅags kyi tshig ’di dag smras ma thag tu | skad cig de ñid la stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi (3) khams rnam pa drug tu g-yos so ||  bdud kyi bu lṅa brgya ma dad ciṅ chos ma yin pa ’dod pa de dag gis bar snaṅ las sgra ’di skad ces bdud dam | bdud kyi rigs kyi bu’am | bdud kyi ris kyi lha gaṅ rig pa’i gsaṅ sṅags kyi tshig ’di dag thos nas byaṅ chub tu sems mi skyed ciṅ | bdud kyi las rnams (4) mi ’dor ba de la gnod sbyin lag na rdo rjes rdo rje kun tu ’bar źiṅ rab tu ’bar bas spyi bo ’gems so źes thos nas |  bdud kyi bu de dag gis bar snaṅ la bltas pa daṅ | de dag gis lag na rdo rje lṅa brgya bdag bdag gi spyi bo na rab tu ’bar ba’i rdo rje thogs śiṅ ’dug pa mthoṅ nas de (5) dag ’jigs śiṅ skrag ste byaṅ chub tu sems bskyed do ||  de nas bcom ldan ’das de’i dus na ’dzum pa mdzad pa daṅ | ’dzum pa de’i don tshe daṅ ldan pa kun dga’ bos bcom ldan ’das la źus nas |  de la bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo bdud kyi (6) bu lṅa brgya po ’di dag ’jigs śiṅ skrag ste | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed pa mthoṅ ṅam |  gsol pa | bcom ldan ’das mthoṅ ṅo ||  bcom ldan ’das kyi bka’ stsal pa | kun dga’ bo nam bdud sdig can de byaṅ chub thob par ’gyur (7) ba de’i saṅs rgyas kyi źiṅ der | de dag thams cad kyaṅ miṅ tha dad pa’i byaṅ chub sems dpa’ ’gyur ro ||  de nas bcom ldan ’das la tshe daṅ ldan pa kun dga’ bos ’di skad ces gsol to || bcom ldan ’das ji srid na bdud sdig can bla na med pa yaṅ dag par rdzogs pa’i byaṅ (319b1) chub tu mṅon par rdzogs par ’tshaṅ rgya | de byaṅ chub thob nas miṅ ji skad ces bgyi bar ’gyur | de’i ’jig rten gyi khams kyaṅ miṅ ci źes bgyi bar ’gyur |  bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo bdud sdig can ’di da duṅ yaṅ phyogs bcu’i saṅs rgyas kyi źiṅ (2) rnams su bdud kyi bya ba byed de | saṅs rgyas bcom ldan ’das de dag las kyaṅ rdo rje’i sñiṅ po ñon moṅs pa rab tu ’joms pa’i chos bstan pa ’di thos par ’gyur źiṅ | saṅs rgyas rnams daṅ | byaṅ chub sems dpa’ rnams kyi chog gsaṅ ba daṅ | spyod lam daṅ | yon tan daṅ | (3) tshul khrims kyi gnas daṅ | spyad pa daṅ | chog daṅ | sbyor ba mthoṅ bar ’gyur te | ci tsam gyis byaṅ chub kyi sems de brtan par gyur pa de na de bźin gśegs pa mtha’ yas dri ma med pa’i tog ces bya ba ’byuṅ ste | de’i gsuṅ rab la bdud sdig can ’di yaṅ tha mar bdud kyi (4) las byed de | de dge ba’i rtsa ba yoṅs su smin nas sems med pa’i sems kyis saṅs rgyas daṅ | chos kyi snaṅ ba thams cad rnam par dag pa’i rjes su soṅ źiṅ byaṅ chub kyi sems bskyed do ||  de’i ’og tu graṅs med pa bgraṅ ba las ’das pa’i de bźin gśegs pa mñes (5) par byed de | bsti staṅ byed | bla mar byed | ri mor byed ciṅ mchod bar byed par ’gyur ro || saṅs rgyas bcom ldan ’das de dag gi bstan pa la rab tu ’byuṅ bar ’gyur ro ||  rab tu byuṅ nas kyaṅ dam pa’i chos dus gsum du yoṅs su ’dzin par ’gyur | sems can tshad med pa yaṅ (6) byaṅ chub la yoṅs su smin par byed par ’gyur ro ||  de de’i ’og tu bskal pa graṅs med pa bźi bcu rtsa bźi na bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya bar ’gyur te | rnam par sbyoṅ ba’i bskal pa la yoṅs su dag par gnas pa’i ’jig rten (7) gyi khams su śin tu gnas pa’i chos snaṅ ba thob ces bya ba’i de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas su ’jig rten du ’byuṅ ste | rig pa daṅ źabs su ldan pa nas saṅs rgyas bcom ldan ’das kyi bar du’o ||  yaṅ kun dga’ bo yoṅs su dag par (320a1) gnas pa’i ’jig rten gyi khams de ’byor ba daṅ | rgyas pa daṅ | bde ba daṅ | lo legs pa daṅ | lha daṅ mis gaṅ bar ’gyur ro ||  ’di lta ste dper na | kun dga’ bo dga’ ldan gyi lha’i loṅs spyod daṅ | kun spyod pa ci ’dra bar sems can de dag gi (2) loṅs spyod daṅ | kun spyod pa yaṅ de ’dra bar ’gyur ro ||  kun dga’ bo de bźin gśegs pa śin tu gnas pa’i chos snaṅ ba thob ces bya ba de’i tshe’i tshad ni bar gyi bskal pa bźi bcu thub bar ’gyur ro || ñan thos bye ba phrag drug cu rtsa bźi rnams kyi ñan thos kyi ’dus pa (3) chen por ’gyur ro || byaṅ chub sems dpa’ khri ñis stoṅ gi dge ’dun du ’gyur ro ||  kun dga’ bo gaṅ bdud daṅ | bdud kyi bu daṅ | bdud kyi ris kyi lha da ltar na | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub la źugs pa ’di dag thams cad kyaṅ yoṅs su dag (4) par gnas pa’i ’jig rten gyi khams der skye bar ’gyur te | bcom ldan ’das de bźin gśegs pa śin tu gnas pa’i chos snaṅ ba thos pa de’i saṅs rgyas kyi źiṅ du de dag thams cad de bźin gśegs pa des bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu (5) luṅ ston par ’gyur ro || 
Śakrabrahmalokapāla 
 
 
 
When that prophecy (vyākaraṇa) of the wicked Māra was set forth, all the assembly of Indras, Brahmās and Lokapālas were astonished (āścaryaprāpta), and uttered a joyous utterance (udānam udānayati): “Even though they have done that many works of the Māra, they still can produce the thought of incomparable complete awakening by means of meaningfulness of seeing the tathāgata (tathāgatāmoghadarśana). The discipline of the dharma (dharmavinaya), which is well spoken (svākhyāta) by the Lord, is marvelous!  O Lord, who is the son or daughter of good family (kulaputrā vā kuladuhitaro vā) who could measure (pramātṛ-) the buddha-fields (buddhakṣetra) from one person to another (pudgalena pudgalaḥ) because it cannot be measured by any disciple or isolated buddha?”  The Lord said: “So it is, friends. The sphere of the buddha is just like what you said.  However, friends, their thoughts are dependently originated, and I see living beings who walks with desire and who stops without desire, who wears a dharma-robe being full of impurities (saṃkleśa) and who puts on the robe without impurities (kleśa), and who eats porridge out of greed and who stops it without appetite. O friends, the types of behavior of living beings are so diverse.  Since there are living beings who strive for [the buddha’s] words by understanding a condensed statement (udghaṭitajñā) or by understanding a full, detailed explanations (vipañcitajña), the tathāgata gives them the discourses of teaching the dharma, accordingly to each individual (yathāpratyarhadharmāvatāraṇanirdeśa).  O friends, vices are neither established in place nor direction, and they are neither a collection nor accumulated things.  Vices arise superficially (ayoniśas) but purity arises in the fundamental way (yoniśas). In that way, if you investigate the arising of vices fundamentally, then they arise as purity.   It is therefore, with this in mind, said that, when one knows wrong views (mithyādṛṣṭi) as wrong views, namely as they really are (yathābhūta), he will have right views (samyagdṛṣṭi).  Wrong views would never be right views, would never not be right views, would never be separated from right views. However, if one, after having known wrong views as wrong views, is not established in them without any action or effort, then he will enter into the way of right views, thus this is called the right view (samyagdṛṣṭi).  O friends, vices are the darkness but the purity is the light. Vices are of weak power but the expanded vision is powerful. Vices are accidental but its essential nature is of pure root. Vices are false imaginations but its essential nature is the absence of false imagination (kavir4 mārṣā kleśāḥ | āloko viśuddhiḥ | durbalāḥ kleśāḥ | balavatī vipaśyanā | āgantukāḥ kleśāḥ | mūlaviśuddhā prakṛtiḥ | parikalpāḥ kleśāḥ | aparikalpā prakṛtiḥ).

Quotation from RgvbhMS 25a-b?; RgvbhJ 44,8-45,9; RgvbhTib 98a3-b5; RgvbhChi T1611, 833a15-b9.

Rgvbh: kavirmārṣā kleśāḥ | āloko viśuddhiḥ | durbalāḥ kleśāḥ | balavatī vipaśyanā | āgantukāḥ kleśāḥ | mūlaviśuddhā prakṛtiḥ | parikalpāḥ kleśāḥ | aparikalpā prakṛtiḥ |
RgvbhTib: nam mkha’i dpe ’di rgyas par ni mdo ji lta ba bźin rtogs par bya ste | draṅ sroṅ chen po ñon moṅs pa ni mun pa | rnam par dag pa ni snaṅ ba’o || ñon moṅs pa ni stobs chuṅ ba | lhag mthoṅ ni stobs daṅ ldan pa’o || ñon moṅs pa ni glo bur pa | raṅ bźin gyis rnam par dag pa ni rtsa ba’o || ñon moṅs pa ni kun tu brtags pa | raṅ bźin ni kun tu ma brtags pa’o ||
RgvbhChi: 應知彼經中言。諸 善男子。煩惱本無體。真性本明淨。一切煩惱羸薄。毘婆舍那有大勢力。一切煩惱客塵。自性清淨心根本。一切諸煩惱虛妄分別。自性清淨心如實不分別。  It is like this, friends, this great earth is based on water, water is supported by wind, wind is founded on space, but space is dependent on nothing. Thus, among these four elements, namely earth, water, wind, and space, space is more powerful and firmer than any of the other elements, and is not accumulated. Since it is not accumulated, it is neither originated nor destroyed and is stable with its own essence (tad yathā mārṣā iyaṃ mahāpṛthivy apsu pratiṣṭhitā | āpo vāyau pratiṣṭhitāḥ | vāyur ākāśe pratiṣṭhitaḥ | apratiṣṭhitaṃ cākāśam | evam eṣāṃ caturṇāṃ dhātūnāṃ pṛthivīdhātor abdhātor vāyudhātor ākāśadhātur eva balī yo dṛḍho ’nupacayo ’napacayo ’nutpanno ’niruddhaḥ sthitaḥ svarasayogena |).

Rgvbh: tad yathā mārṣā iyaṃ mahāpṛthivy apsu pratiṣṭhitā | āpo vāyau pratiṣṭhitāḥ | vāyur ākāśe pratiṣṭhitaḥ | apratiṣṭhitaṃ cākāśam | evam eṣāṃ caturṇāṃ dhātūnāṃ pṛthivīdhātor abdhātor vāyudhātor ākāśadhātur eva balī yo dṛḍho ’calo ’nupacayo ’napacayo ’nutpanno ’niruddhaḥ sthitaḥ svarasayogena |
RgvbhTib: draṅ sroṅ chen po ’di lta ste | sa chen po ’di ni chu la rab tu gnas pa | chu ni rluṅ la rab tu gnas pa | rluṅ ni nam mkha’ la rab tu gnas pa yin la | nam mkha’ ni gnas pa med pa’o || de bźin du khams bźi po ’di rnams las | sa’i khams daṅ | chu’i khams daṅ | rluṅ gi khams pas ni nam mkha’i khams ñid stobs daṅ ldan pa | brtan pa | mi g.yo ba | ’grib pa med pa | skye ba med pa | ’gag pa med pa ste | raṅ gi daṅ gis gnas pa’o ||
RgvbhChi: 諸佛子。譬如大地依水而住。水依風住風依空住。而彼虛空無依住處。諸善男子。如是四大地大水大風大空大。此四大中唯虛空大以為最勝。以為大力。以為堅固。以為不動。以為不作。以為不散。不生不滅自然而住。  [On the contrary,] these three elements [namely, earth, water, and wind] are endowed with origination and destruction, unstable and of no long duration. It is perceived that these are changeable, but space is by no means changeable (tatra ya ete trayo dhātavas ta utpādabhaṅgayuktā anavasthitā acirasthāpinaḥ | dṛśyata eṣāṃ vikāro na punar ākāśadhātoḥ kaścid vikāraḥ |).

Rgvbh: tatra ya ete trayo dhātavas ta utpādabhaṅgayuktā anavasthitā acirasthāpinaḥ | dṛśyata eṣāṃ vikāro na punar ākāśadhātoḥ kaścid vikāraḥ |
RgvbhTib: de la khams gsum po gaṅ yin pa de dag ni skye ba daṅ ’jig pa daṅ ldan pa | mi gnas pa yun riṅ du mi gnas pa ste | ’di dag la ni rnam par ’gyur pa mthoṅ gi | nam mkha’i la ni rnam par ’gyur ba ’ga’ yaṅ med do ||
RgvbhChi: 諸善男子。彼三種大生滅相應。無實體性剎那不住。諸佛子。此三種大變異無常。諸佛子。而虛空界常不變異。  In that way, the parts of personality, spheres and fields of perception have their basis in the actions and vices. The actions and vices have their basis in the superficial mental effort. The superficial mental effort has its basis in the purity of original nature. Therefore, it is said that the thought is basically pure but it is sullied by the occasional vices (evam eva skandhadhātvāyatanāni karmakleśapratiṣṭhitāni | karmakleśā ayoniśomanaskārapratiṣṭhitāḥ | ayoniśomanaskāraḥ prakṛtipariśuddhipratiṣṭhitaḥ | tata ucyate prakṛtiprabhāsvaraṃ cittam āgantukair upakleśair upakliśyata iti |).

Rgvbh: evam eva skandhadhātvāyatanāni karmakleśapratiṣṭhitāni | karmakleśā ayoniśomanaskārapratiṣṭhitāḥ | ayoniśomanaskāraḥ prakṛtipariśuddhipratiṣṭhitaḥ | tata ucyate prakṛtiprabhāsvaraṃ cittam āgantukair upakleśair upakliśyata iti |
RgvbhTib: de bźin du | phuṅ po daṅ | khams daṅ | skye mched dag ni las daṅ ñon moṅs pa la rab tu gnas pa’o || las daṅ ñon moṅs pa ni tshul bźin ma yin pa yid la byed pa la rab tu gnas pa | tshul bźin ma yin pa yid la byed pa ni raṅ bźin gyis yoṅs su dag pa la gnas pa ste | des na sems kyi raṅ bźin ni ’od gsal ba ste | glo bur gyi ñon moṅs pas ñon ma moṅs pa’o źes brjod do źe’o ||
RgvbhChi: 諸佛子。如是陰界入依業煩惱住。諸煩惱業依不正思惟住。不正思惟依於佛性自性清淨心住。以是義故。經中說言。自性清淨心客塵煩惱染。  Then the superficial mental effort, the actions and vices, and the parts of personality, spheres and fields of perception, all of them are originated from the combinations of causes and conditions. When causes and conditions are not combined, they are extinguished. But their original nature is of no cause nor condition. Consequently, they are never combined. Thus there is no origination nor destruction of it. (tatra paścād yo ’yoniśomanaskāro ye ca karmakleśā yāni ca skandhadhātvāyatanāni sarva ete hetupratyayasaṃgṛhītā utpadyante hetupratyayavisāmagryā nirudhyante | yā punaḥ sā prakṛtis tasyā na hetur na pratyayo na sāmagrī notpādo na nirodhaḥ |).

Rgvbh: tatra paścād yo ’yoniśomanaskāro ye ca karmakleśā yāni ca skandhadhātvāyatanāni sarva ete hetupratyayasaṃgṛhītā utpadyante hetupratyayavisāmagryā nirudhyante | yā punaḥ sā prakṛtis tasyā na hetur na pratyayo na sāmagrī notpādo na nirodhaḥ |
RgvbhTib: de la tshul bźin ma yin pa’i yid la byed pa gaṅ yin pa daṅ | las daṅ ñon moṅs pa gaṅ yin pa daṅ | phuṅ po daṅ | khams daṅ | skye mched gaṅ yin pa’i chos ’di mtha’ dag ni rgyu rkyen gyis bsdus pas skye ba rgyu rkyen daṅ bral na ’gag par ’gyur gyi | raṅ bźin gaṅ yin pa de ni rgyu med pa | rkyen med pa | tshogs pa med pa | skye ba med pa | ’gag pa med pa’o ||
RgvbhChi: 諸善男子。所有邪念。所有煩惱業。所有陰界入。如是諸法從於因緣和合而生。以諸因緣壞散而滅。諸善男子。彼自性清淨心無因無緣故。無和合不生不滅。  The essential nature is like space, the superficial mental effort is like wind, the actions and vices are like water, and the parts of personality, spheres and fields of perception are like earth. Therefore, it is said that all dharmas are devoid of any root, the root which is established in nothing, the root of purity, and the root of no root (tatra yathākāśadhātus tathā prakṛtiḥ | yathā vāyudhātus tathāyoniśomanasikāraḥ | yathābdhātus tathā karmakleśāḥ | yathā pṛthivīdhātus tathā skandhadhātvāyatanāni | tata ucyante sarvadharmā asāramūlā apratiṣṭhānamūlāḥ śuddhamūlā amūlamūlā iti |).

Rgvbh: tatra yathākāśadhātus tathā prakṛtiḥ | yathā vāyudhātus tathāyoniśomanasikāraḥ | yathābdhātus tathā karmakleśāḥ | yathā pṛthivīdhātus tathā skandhadhātvāyatanāni | tata ucyante sarvadharmā asāramūlā apratiṣṭhānamūlāḥ śuddhamūlā amūlamūlā iti |
RgvbhTib: de la nam mkha’i khams ji lta pa de ltar ni raṅ bźin no || rluṅ gi khams ji lta ba de ltar ni tshul bźin ma yin pa yid la byed pa’o || chu’i khams ji ta ba de ltar ni las daṅ ñon moṅs pa’o || sa’i khams ji lta ba de ltar ni phuṅ po daṅ | skye mched daṅ | khams rnams so || des na chos thams cad ni rtsa ba yoṅs su chad pa ste | sñiṅ po med pa’i rtsa ba can | mi gnas pa’i rtsa ba can | dag pa’i rtsa ba can | rtsa ba med pa’i rtsa ba can źes brjod do źe’o ||
RgvbhChi: 諸善男子。如虛空界。自性清淨心亦復如是。如風大界。不正思惟亦復如是。如水大海。諸業煩惱亦復如是。如地大界。陰界入等亦復如是。是故說言。一切諸法皆無根本。皆無堅實。無住無住本。根本清淨。無根本故。  O friends, since this is the gate into the light of the dharma (dharmālokamukha) called Prakṛtiviśuddhimukha, the bodhisatvas, having enter into it, are not established in the gate of any vice (sarvakleśamukha) and not proud of any pure gate as well.  Since all of them destroy haughtiness, they penetrate the suitable way (sārūpyagāminī pratipad) and transcend all sphere of the Māra.  Since they transcend the sphere of the Māra, they are established in the sphere of the buddha.  Since they are established in the sphere of the buddha, they enter into the sphere of all beings.  Since they enter into the sphere of all beings, they do not agitate the sphere of the absolute truth (dharmadhātu).  Since they are in accordance with the sphere of the absolute truth, they obtain the omniscience (sarvajñajñāna) by obtaining sameness and no distinction (samanirviśeṣatā).  When the teaching was taught, many bodhisatvas became free from all manifestations of mental disturbance (sarvakaukṛtyaparyutthāna), manifestation of the hindrances [to obtain] the dharma (dharmāvaraṇaparyutthāna), and the actions and vices (karmakleśa), and then attained the tolerance that all things are unborn (anutpattikadharmakṣānti). 
.  .  .  .  .  .  .  .  .    佛復告諸天人言。喩如大地依水界住。大水依風界住。大風依虚空住。虚空無所依住。如是大地無所依住。而假有依住之名。  .  是故汝等當如是知之。苦依於業業依於結。而苦業結都無所依。以心性常淨故。如是當知。一切諸法無有根本。都無所住。以假言説故。言有而實無也。是故説一切法本性常淨。究竟無生無起。   .  .  .  .  .  .  .  .  . 
大集大虚空藏菩薩所問經卷第八
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正號大廣智大興善寺　三藏沙門
不空奉　　　　　　　　　詔譯

爾時會中釋梵護世。見與波旬授菩提記。一切皆生奇特之心。歎言希有甚奇世尊。彼等諸魔於佛善説法毘奈耶。而作魔事猶見如來。福不唐捐皆蒙授記。當證無上正等菩提究竟涅槃。  世尊豈有善男子善女人。以善信心入於佛法。所獲福業而得校量。當知皆是諸佛境界。非餘聲聞縁覺所測  爾時佛告釋梵護世諸天人等。如汝所説誠諦不虚。實是諸佛如來境界  善男子。夫心者是縁生法。譬如染纈或處受色或處不受。有情心行亦復如是。或起煩惱或復不起。  或有利根或有鈍根。如來隨根設法教化。悉令解悟引入法中。  善男子。夫煩惱者無有方所。亦無住處復無積聚。  從不如理作意和合而生。若如理觀察是雜染性則爲清淨。  然我密意説名邪見。若如實知則爲正見。非邪正見過現實有。若於邪見正見。知己不生取著。是則名爲入正見道。  若於邪見正見。知己不生取著。是則名爲入正見道。  善男子煩惱如皮清淨爲性。由彼所覆慧明無力。是故不見根本清淨。復次有分別者名爲煩惱。無分別者名清淨性。  善男子譬如大地依水而住。水依風住風依空住。是四界中空無所依。以其虚空不壞不動無所積聚。無積聚故住不生滅自性相應。  是故三界不久不住。無常變異非虚空界。  如是蘊處界依業煩惱而住。業煩惱依非如理作意而住。非如理作意。依自性清淨心住。是清淨心不爲客塵煩惱所染。  所有非如理作意業煩惱蘊處界等。一切皆是因縁和合故有。因縁若闕則不生起。彼清淨性無有因縁。亦無和合亦不生滅  如虚空性。非如理作意如風。業煩惱如水。蘊處界如地。由是一切 諸法無有堅牢。根本無住本來清淨。  善男子是名自性清淨法光明門。菩薩由證此法門故。不爲一切諸煩惱垢之所染汚。亦不思惟此清淨法。  以不思故。則滅一切尋伺縁慮證清淨性。由證清淨。則超魔境。  以超魔境則安住佛境。  以住佛境則超有情境  入不動法界。  以入不動清淨法界。則入平等無差別境。則名獲得一切智智。  説此法時有無量菩薩。於業煩惱障一切纒垢。悉得遠離證無生忍 
bdud sdig can luṅ bstan pa bśad pa ’di rab tu bstan pa na | gaṅ ’khor der ’dus pa’i brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba de dag thams cad ṅo mtshar du gyur nas | ’di ltar bdud kyi las de sñed bgyid kyaṅ de (6) bźin gśegs pa mthoṅ ba don yod pas | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu mya ṅan las ’das par ’gyur ba ni | saṅs rgyas bcom ldan ’das kyis legs par gsuṅs pa’i chos ’dul ba ṅo mtshar to ||  bcom ldan ’das rigs kyi bu (7) ’am | rigs kyi bu mo su źig gaṅ zag la gaṅ zag gis tshod gzuṅ | bcom ldan ’das saṅs rgyas kyi yul ’di ni ñan thos daṅ | raṅ saṅs rgyas thams cad kyis ma lags so źes ces du brjod pa ’di ched du brjod do ||  bcom ldan ’das kyis bka’ stsal pa | (320b1) de de bźin no || grogs po dag ji skad smras pa bźin te | ’di ni saṅs rgyas kyi yul lo ||  ’on kyaṅ grogs po dag sems ni rten ciṅ ’brel bar ’byuṅ ba ste | ṅas sems can ’di dag chags pas gom pa ’deg ciṅ chags pa daṅ bral bas ’jog pa daṅ | kun nas ñon (2) moṅs pa chos gos ’dzin pa daṅ | ñon moṅs pa daṅ bral bar gyon pa daṅ | len pa daṅ bcas pas zan kham gyis gcod pa daṅ | len pa med par mthoṅ ste | kye grogs po dag sems can gyi spyod pa ni sna tshogs so ||  mgo smos pas go ba daṅ | spros te bśad pas go ba (3) daṅ | tshig lhur len pa’i sems can dag yod de | de dag la de bźin gśegs pa so so ci rigs par chos la gzud par bstan pa’i gtam rnams gsuṅ ṅo ||  kye grogs po dag ñon moṅs pa ni yul la yaṅ mi gnas śiṅ phyogs la’aṅ mi gnas te | ñon moṅs pa ni bsags (4) pa’aṅ med | phuṅ po’i dṅos po yaṅ med do ||  tshul bźin ma yin pa byuṅ bas ñon moṅs pa byuṅ ṅo || tshul bźin byuṅ bas rnam par dag pa byuṅ ṅo || de la de ltar kun nas ñon moṅs pa ’byuṅ ba de tshul bźin brtags na rnam par dag pa ’byuṅ bar ’gyur ro ||  ṅas ’di las (5) dgoṅs te log par lta ba la log par lta ba yaṅ dag pa ji lta ba bźin du śes na de de’i yaṅ dag par lta ba yin no źes tshig ’di smras so ||  nam yaṅ log par lta ba ni yaṅ dag pa’i lta bar ma gyur | mi ’gyur | ’gyur ba med do || ’on kyaṅ ji ltar log par lta ba la log bar lta bar (6) rig nas de la mi gnas | rab tu mi gnas | spyod pa med | rab tu spyod pa med pa de ni yaṅ dag par lta ba’i lam la ’jug pa ste | ’di ni yaṅ dag pa’i lta ba źes bya’o ||  kye grogs po dag ñon moṅs pa ni sgrib pa byed pa’o || rnams par dag pa ni snaṅ ba’o || ñon moṅs pa ñi ñam (7) chuṅ ba’o || lhag mthoṅ ni stobs daṅ lhan pa’o || ñon moṅs pa ni glo bur ro || raṅ bźin ni rtsa ba rnam par dag pa’o || ñon moṅs pa ni kun du rtog pa’o || raṅ bźin ni kun du rtog pa med pa’o ||  kye grogs po dag ’di lta ste dper na | sa chen po ’di ni chu la brten to || chu ni rluṅ (321a1) la rten to | rluṅ ni nam mkha’ la rten to || nam mkha’ ni rten pa med do || de bźin du sa yi khams daṅ | chu’i khams daṅ | me’i khams daṅ | rluṅ gi khams daṅ | khams bźi po ’di dag pas ni nam mkha’i khams thams cad kyi naṅ na stobs che źiṅ sra ste (2) sogs pa med pa’o || sogs pa med pa ni ma skyes ma ’gag pa ste | raṅ gi daṅ gi tshul gyis gnas pa’o ||  de la gaṅ khams gsum po de dag ni skye ba daṅ ’jig par ldan pa mi gnas pa riṅ du mi gnas pa ste | ’di dag ni ’gyur bar snaṅ gi nam mkha’i khams la ni ’gyur ba (3) gaṅ yaṅ med do ||  de bźin du phuṅ po daṅ | khams daṅ | skye mched ni las daṅ ñon moṅs pa la gnas so || las daṅ ñon moṅs pa ni tshul bźin ma yin pa yid la byed pa la gnas so || tshul bźin ma yin pa yid la byed pa ni raṅ bźin yoṅs su dag pa la gnas te | (4) de’i phyir sems raṅ bźin ’od gsal ba de glo bru gyi ñon moṅs pas ñe bar ñon moṅs źes bya’o ||  de la gaṅ tshul bźin ma yin pa yid la byed pa daṅ | gaṅ las daṅ ñon moṅs pa daṅ | gaṅ phuṅ po daṅ | khams daṅ | skye mched thams cad kyaṅ rgyu daṅ rkyen gyis yaṅ (5) dag par zin na ni skye | rgyu daṅ rkyen ma tshogs na ni ’gag ste | gaṅ de’i raṅ bźin de la ni rgyu yaṅ med | rkyen yaṅ med | tshogs pa yaṅ med | skye ba yaṅ med | ’gag pa yaṅ med do ||  de la nam mkha’i khams ji lta bar raṅ bźin yaṅ de bźin no || tshul bźin (6) ma yin pa yid la byed pa ji lta bar rluṅ yaṅ de bźin no || las daṅ ñon moṅs pa ji lta bar chu yaṅ de bźin no || phuṅ po daṅ | khams daṅ | skye mched rnams ji lta bar sa’i khams kyaṅ de bźin te | de’i phyir chos thams cad ni rtsa ba yoṅs su chad pa źes bya ste | sñiṅ po med (7) pa’i rtsa ba | mi gnas pa’i rtsa ba | dag pa’i rtsa ba | rtsa ba med pa’i rtsa ba’o ||  kye grogs po dag de ni raṅ bźin rnam par dag pa’i sgo źes bya ba’i chos snaṅ ba’i sgo ste sgo gaṅ la brten nas byaṅ chub sems dpa’ rnams ñon moṅs pa thams cad kyi sgo la mi gnas śiṅ | rnam par (321b1) dag pa’i sgo thams cad kyaṅ mi sñems pa’o ||  de dag thams cad sñems pa yaṅ dag par bcom pas tshul daṅ ’dra bar ’gro ba’i lam khoṅ du chud de bdud kyi yul las yaṅ dag par ’da’ bar ’gyur ro ||  de dag bdud kyi yul las yaṅ dag par ’das pas saṅs rgyas kyi yul la (2) rab tu gnas par ’gyur ro ||  de dag saṅs rgyas kyi yul la rab tu gnas pas sems can thams cad kyi yul la ’jug par ’gyur ro ||  sems can thams cad kyi yul la źugs pas | chos kyi dbyiṅs kyi yul ’khrug par mi byed par ’gyur ro ||  de dag chos (3) kyi dbyiṅs kyi rjes su soṅ ste | mñam pa bye brag med pa thob pas thams cad mkhyen pa’i ye śes rjes su thob par ’gyur ro ||  bstan pa’i bśad pa na | byaṅ chub sems dpa’ maṅ po źig las daṅ ñon moṅs pa daṅ | chos kyi sgrib pa kun nas ldaṅ ba daṅ | (4) ’gyod pa kun nas ldaṅ ba thams cad daṅ bral te | mi skyes ba’i chos la bzod pa thob par gyur to || 
Upāsaka Śrīgupta 
 
 
 
gaganagañjaparipṛcchā, volume 8  Then a lay practitioner by name of Śrīgupta, having bowed down at the Lord’s feet, addressed himself to the Lord:  “O Lord, you set forth this exposition of religion which is the gate into the liberation from the dharma (dharmavimuktimukhadharmaparyāya) for me. Why is that? Lord, I tried to kill you by dropping you into a hole or by serving poisoned food, and even though I heard many teachings from you, I was not able to clear my doubts. However, Lord, having heard this exposition of religion, I do not have any doubt and obtain the light of all dharmas (sarvadharmāloka).  O Lord, by obtaining the light without any regret or doubt, I will produce the thought of incomparable complete awakening and attain distinction just like the wicked Māra.”  The Lord said: “Good, very good, householder, you fully understand the meaning of what I have preached (bhāṣitasyārtha). I prophesy that you, having honoured, revered, venerated, and worshipped all the buddhas in the good aeon (bhadrakalpa) with your mind and highest intension (cittādhyāśaya), will practice the holy life (brahmacaryā) in their places, and will grasp the true dharma (saddharma).  After that, since you have pleased innumerable buddhas, after seven hundred innumerable aeons (asaṃkhyeyakalpa), in the stainless aeon (amalakalpa), you will be born in the world as the tathāgata Sarvaparyutthānavikiraṇa, equipped with knowledge, conduct and other qualities, the Awakened Lord (vidyācaraṇasaṃpanno iti yāvad buddho bhagavān bhaviṣyasi).  Having heard the prophecy of the Lord concerning the incomparable complete awakening, a lay practitioner Śrīgupta, being contented, elated, enraptured, overjoyed, exultant and jubilant (tuṣṭodagrāttamanāḥ pramuditaḥ prītisaumanasyajātaḥ), offered all his ornaments for the body of the Lord, and said:  “O Lord, in my house I have four great treasuries, which are full of gold and plenty of jewels.  Among them, one will be given to my wife and children, male and female slaves and workers (putradāradāsīdāsakarmakara).  Another will be given to all the poor and beggars (sarvadaridrayācanaka).  A third will be given to monks coming from four directions and the monastic communities in four directions.  The other will be given to the monastic community headed by the Buddha (buddhapramukhabhikṣusaṅgha).  O Lord, as I do not have any worldly attachment (amama) nor property (aparigraha), I pray that I may leave the world for the well-explained discipline, be ordained, and obtain the way as a monk (labheyāhaṃ svākhyāte dharmavinaye pravrajyām upasampadaṃ bhikṣubhāvam).”  Then Śrīgupta thereupon left the world for the well-explained discipline, was ordained, and obtained the way as a monk.  The bodhisatva Gaganagañja addressed himself to the Lord: “After the tathāgata become extinguished, O Lord, who will uphold this awakening which has been established for incalculable koṭis of aeons?”  At that time, sixty koṭis of bodhisatvas, having stood up from the congregation, joined their palms, paid homage to the Lord, and then uttered these verses in one voice: 
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  爾時室利毱多優婆塞。於大衆中即從座起。頭面禮足而白佛言。  世尊我今從佛聞此解脱清淨法門。頓除疑悔。所以者何我昔曾設深大火坑及和毒食。於如來所起損害意。世尊威徳無所損傷。爲我説法雖少信向。心猶疑惑仍生追悔。今於佛前復得聞此甚深經典。疑網悉除心無憂悔。獲法光明  發阿耨多羅三藐三菩提心。世尊我於今者名爲大益得殊勝利。  爾時佛讃室利毱多長者言。善哉善哉善男子。汝今聞我所説法故生淨信樂。 由是因縁於賢劫中所有諸佛。悉皆承事恭敬供養。於彼佛所廣修梵行護持正法。  過七百萬阿僧祇劫。當得成佛號曰離一切纒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。  時室利毱多優婆塞。聞佛與授阿耨多羅三藐三菩提記。歡喜踊躍得未曾有。即解嚴身上妙珞。散於佛上作如是言。  世尊今我宅中有四大藏。無量金寶充滿其中。  以第一藏捨與妻子僮僕及營事者。  第二大藏捨與一切貧窮下賤孤獨乞人。  第三大藏捨與一切往來苾芻及四方僧。  第四大藏奉獻如來及上首苾芻。  唯願世尊令我速獲無住相施功徳成就。我今欲於如來善説毘奈耶中。出家受戒修習梵行。  於是世尊聽其出家。時室利鞠多優婆塞。即便出家受具足戒  爾時大虚空藏菩薩白佛言。世尊如來於無量阿僧祇劫之所積集。甚深難得阿耨多羅三藐三菩提法。於佛滅後誰當奉持。  時彼衆 中有六十倶胝菩薩摩訶薩。即從座起合掌禮佛。異口同音説伽他曰 
|| ’phags pa nam mkha’ mdzod kyis źus pa | bam po brgyad pa ste tha ma |  de nas dge bsñen dpal sbas źes bya bas bcom ldan ’das kyi źabs (5) gñis la phyag ’tshal nas | bcom ldan ’das la ’di skad ces gsol to ||  bcom ldan ’das chos rnam par grol ba’i sgo chos kyi rnam graṅs ’di ni bcom ldan ’das kyis bdag gi slad du bśad do || de ci’i slad du źe na | bcom ldan ’das bdag gis bcom (6) ldan ’das bsad pa’i slad du śul źugs kyis gtams par bgyid te bśos kyaṅ dug daṅ bsres pa sbyar ba des | bcom ldan ’das las bdag gis chos maṅ du thos kyaṅ ’gyod pa rab tu bsal bar ma nus kyi | bcom ldan ’das bdag gis chos kyi rnam graṅs ’di (7) thos nas ’gyod pa de thams cad ma mchis par gyur te | chos thams cad la snaṅ ba’aṅ skyes so ||  bcom ldan ’das bdag ni ’gyod pa ma mchis the tshom ma mchis te snaṅ ba thob pas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed par bgyi ste | bcom ldan ’das (322a1) dper na bdud sdig can ltar bdag kyaṅ khyad par du mchi bar ’gyur ro ||  bcom ldan ’das kyis bka’ stsal pa | khyim bdag legs so legs so || ṅas bśad pa’i don khyod kyis khoṅ du chud de | ṅas khyim bdag khyod la luṅ bstan gyis sems daṅ lhag (2) pa’i bsam pa ’dis bskal pa bzaṅ po’i saṅs rgyas bcom ldan ’das thams cad la bsti staṅ du byas | bla mar byas | ri mor byas te mchod nas | de dag gi thad nas tshaṅs par spyad pa spyod par ’gyur | de dag gi dam pa’i chos kyaṅ yoṅs su ’dzin par ’gyur ro ||  de’i ’og (3) tu saṅs rgyas bcom ldan ’das bgraṅ ba las ’das pa sñed cig mñes par byas te | bskal pa graṅs med pa bdun brgya na śin tu dri ma med pa’i bskal pa la | de bźin gśegs pa kun nas ldaṅ ba thams cad rnam par sel ba źes bya ba ’jig rten du ’byuṅ ste | rig pa (4) daṅ źabs su ldan pa źes bya ba nas saṅs rgyas bcom ldan ’das źes bya ba’i bar du ’gyur ro ||  de nas dge bsñen dpal sbas kyis | bcom ldan ’das las bdag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu luṅ bstan pa thos nas tshim źiṅ mgu la yi raṅs te | (5) rab tu dga’ nas dga’ ba daṅ yid bde ba skyes te | rgyan ji sñed thogs pa bcom ldan ’das kyi sku la gsol nas tshig ’di skad ces gsol to ||  bcom ldan ’das bdag gi khyim na gter chen po bźi mchis te | rin po che maṅ po daṅ | gser gyis yoṅs su gaṅ ba’o ||  (6) de dag las gter chen po gcig ni khyim gyi bu smad daṅ | bran po daṅ | bran mo daṅ | las bgyid pa rnams la stsal to ||  gter chen po gcig ni dbul po sloṅ ba thams cad la stsal to ||  gter chen po gcig ni dge sloṅ phyogs bźi nas lhags pa’i phyogs bźi’i dge sloṅ gi (7) dge ’dun rnams la ’bul lo ||  gter chen po gcig ni saṅs rgyas la sogs pa dge sloṅ gi dge ’dun rnams la ’bul lo ||  bcom ldan ’das bdag ni yaṅ bar gyur te ṅa yi ba ma mchis | yoṅs su ’dzin pa yaṅ ma mchis na bcom ldan ’das bdag legs par bśad pa’i chos (322b1) ’dul ba la rab tu ’byuṅ ste bsñen par rdzogs śiṅ dge sloṅ gi tshul thob par bgyir gsol |  dge bsñen dpal sbas legs par bśad pa’i chos ’dul ba la rab tu byuṅ ste bsñen par rdzogs nas dge sloṅ gi tshul thob bo ||  de nas bcom ldan ’das la byaṅ chub sems dpa’ nam mkha’ (2) mdzod kyis ’di skad ces gsol to || bcom ldan ’das de bźin gśegs pa yoṅs su mya ṅan las ’das na bskal pa graṅs ma mchis pa bye bar yaṅ dag par bsgrubs pa’i byaṅ chub ’di su ’dzin par ’gyur |  de nas ’khor de nas byaṅ chub sems dpa’ bye ba phrag drug cu laṅs (3) nas de dag thams cad thal mo sbyar te | bcom ldan ’das la phyag ’tshal nas sgra skad dbyaṅs gcig tu tshigs su bcad pa ’di dag gsol to || 
193 When the highest among humans was extinguished, O Lord, we will even sacrifice our bodies and lives to uphold the true dharma..
(vayam utsahāmo bhagavan nirvṛte dvipadottame |
saddharma dhārayiṣyāmaḥ tyaktvā kāyaṃ svajīvitam ||)

Quotations from ŚikṣMS 28a3-29a1; ŚikṣTib(D) 31a6-32a5; ŚikṣChi(T.1636) 84b12-c12, which are paralled with Ggn(D) 322b2-5; 323a3-5; 323a7-b3; 323b4-323a2.

ŚikṣMS: āryagaganagañjasūtre saddharmadhāraṇodyatair bodhisatvair bhāṣitaṃ* || (4) vayam utsahāmo bhagavan* | nirvṛte dvipadottame | saddharn dhārayiṣyāmaḥ | tyaktvā kāyaṃ svajīvitam* ||
ŚikṣTib: gnod par ’gyur ba spoṅ ba ’di yaṅ ’phags pa nam mkha’ mdzod kyi mdo las | byaṅ chub sems dpa’ dam pa’i chos ’dzin pa la brtson pa rnams kyis || bcom ldan rkaṅ gñis dam pa ni || mya ṅan ’das slad bdag cag rnams || lus daṅ srog tu bcas btaṅ ste || dam pa’i chos ni gzuṅ bar spro ||
ŚikṣChi: 如虚空藏經護持正法諸菩薩等同説偈言。最上兩足尊。於此滅度後。咸生勇猛心。不自惜身命。護持佛正法。  194 Leaving gain and fame, leaving all praises, but never leaving behind this dharma which sets forth the knowledge of the Buddha.
(lābhasatkāram utsṛṣṭvā sarvaṃ cotsṛjya saṃstavam |
anutsṛṣṭvā imaṃ dharmaṃ buddhajñānanidarśakam ||)

ŚikṣMS: lābhasatkāram utsṛṣṭvā | sarvvañ cotsṛjya saṃstavaṃ* | anutsṛṣṭvā iman dharmaṃ* | buddhajñānanidarśakam* || (5)
ŚikṣTib: rñed daṅ bkur sti spaṅs nas su || rten pa kun kyaṅ rab spaṅs te || saṅs rgyas ye śes ston byed pa’i || chos ’di yoṅs su mi gtoṅ ṅo ||
ŚikṣChi: 棄捨於利養。及離諸眷屬。爲證佛智故。不捨是正法。  195 In order to uphold the true dharma, with patience we will endure the words of abuse, censure and reviling.
(ākrośaparibhāṣāṃś ca duruktavacanāni ca |
kṣāntyā tān marṣayiṣyāmaḥ saddharmapratisaṃgrahāt ||)

ŚikṣMS: ākrośaparibhāṣāṃś ca | duruktavacanāni ca | kṣāntyā tān marṣayiṣyāmaḥ | saddharmapratisaṃgrahāt* ||
ŚikṣTib: dam pa’i chos ni gzuṅ slad du || gśe daṅ mi sñan ’tshe ba daṅ || ṅan du smra pa’i tshig rnams kyaṅ || bzod pas de dag daṅ du blaṅ ||
ŚikṣChi: 若毀恨罵辱。乃至加惡言。護持正法故。我等皆當忍。  196 Upholding this guiding principle, we will endure all these scoffing, threats, decrying, and defaming.
(uccagghanāṃ tarjanāṃ ca avarṇamayaśāṃsi ca |
sarvāṃs tān marṣayiṣyāmo dhārayanta imaṃ nayam | peyālaṃ ||)

ŚikṣMS: uccagghanān tarjanāñ ca | avarṇam ayaśāṃsi ca | sarvvāṃs tān marṣayiṣyāmo | dhārayanta iman nayam* || pe || (6)
ŚikṣTib: tshul ’di rab tu bzuṅ nas su || co ’dri ba daṅ bsdigs pa daṅ || mi bsṅags pa daṅ mi sñan pa || de dag thams cad bzod par bgyi || de bźin du sbyar te |
ŚikṣChi: 或戲調輕蔑。誹謗不稱讃。護持正法故。一切皆當忍。又總略云。  197 There will be monks who, being attached to objects (ālambana), as the messengers or partisans of the Māra (mārapakṣa), deny the true dharma (saddharma).  198 Having bad morality (duḥśīla) and non-dharma (adharma), staying close to secular people, desiring fame and gain, they will not seek the dharma.  199 Being mingled with materialists (lokāyata), praising themselves, disparaging noble ones, they will be ignorant and arrogant.  200 Giving up to stay in the wilderness (araṇya), always taking pleasure among the crowds of people (saṃsarga), practicing worldly incantations (laukikamantra), they will be attached to [the view] that there is a permanent substance (satkāya).  201 The ignorant among monks, devoting themselves to observances, giving up to practice meditation (dhyāna), will not act in accordance with the three jewels (triratna).  202 Without learning or morality, seeking a profit within the congregation, and exerting themselves all over the time to get gifts, they will be full of thought-constructions (vikalpa) with distress (śoka).   203 Holding the concept of self (ātmasaṃjñā), taking pleasure in begging at the homes [of lay people] together with friends, and entering into them, they will engage in discourses on worldly things.  204 Engaging in farming, housework, and business, having ploughs and harrows, they will still say “We are ascetics (śramaṇa).”  205 Being attached to objects (ālambana), being established in various views (nānādṛṣṭi), after having heard the teaching of emptiness (śūnyatādharma), they will [regard it] as the abyss (prapāta).  206 Not concerned with the next world (paraloka), giving up the fruition of actions (karmavipāka), and telling lies (mṛṣāvāda), they will regard the non-dharma as the dharma.  207 In such a time of great terror and disruption for living beings, agitating ascetics and kings alike, we will uphold the true dharma.
(evaṃ vighe mahāghore bhikṣurājānakṣobhaṇe5 |
vilopakāle satvānāṃ saddharma dhārayāmahe ||)

ŚikṣMS: evaṃ vidhe mahāghore | bhikṣurājānakṣobhaṇe | vilopakāle satvānāṃ saddharma dhārayāmahe ||
ŚikṣTib: dge sloṅ rgyal po rab ’khrug ciṅ || de ltar rab tu ma ruṅs pa || rnam par ’jig tshe sems can phyir || bdag cag dam chos gzuṅ bar bgyi ||
ŚikṣChi: 爲末法衆生。我當持正法。如世惡比丘。有大増上力。於諸妙經典。不聽亦不讀。唯自師己見。執異互相非。  208 Any of the sūtras will not be collected nor practiced; they will always believe what they say.  209 The profound sūtras which are composed for the fruit of liberation will not be accepted; they will be fond of colorful tales.
(gambhīrā ye ca sūtrāntā vimuktiphalasaṃhitāḥ |
pratīcchakā na bhetsyanti citrām ṛkṣyanti te kathām ||)

ŚikṣMS: gambhīrā ye ca sūtrāntā | vimuktiphalasaṃhitāḥ | pratīcchakā na bhetsyanti | citrām ṛkṣyanti te kathām* || (7) pe ||
ŚikṣTib: mdo sde gaṅ dag rab zab ciṅ || rnam grol ’bras bur ldan pa rnams || rab tu ’dzin par mi bgyid de || de dag sna tshogs gtam rnams bgyid || de bźin du sbyar te ||
ŚikṣChi: 又於甚深教。皆順解脱果。如是正法中。心不樂分別。乃至  210 In such a time, the meaning (artha) and words (vyañjana) of the well-spoken dharma (svākhyātadharma) will be destroyed.  211 Then, under the tyranny of the kings, living beings will be destroyed and [try to] escape from the fear and terror (bhayabhīṭā).  212 Even though the time of destruction is intolerable6 just like the time of wickedness, we will uphold this dharma taught by the buddha.  213 Upholding this guiding principle, we will show friendliness and compassion even to living beings who do not live by the dharma.
(maitrīṃ teṣu kariṣyāmo ye dharmeṣv apratiṣṭhitāḥ |
kāruṇyaṃ ca kariṣyāmo dhārayanta imaṃ nayam ||)

ŚikṣMS: maitrīn teṣu kariṣyāmo | ye dharmeṣv apratiṣṭhitāḥ | kāruṇyañ ca kariṣyāmo dhārayanta iman nayam* ||
ŚikṣTib: tshul ’di rab tu bzuṅ nas su || gaṅ dag chos la mi gnas pa’i || sems can rnams la byams par bgyi || de dag la ni sñiṅ rje’aṅ bgyi ||
ŚikṣChi: 以慈念衆生。或不住是法。爲起悲愍心。得持是經故。   214 Having seen immoral beings abiding in desire and greed, we will cry [for them,] asking what becomes of the way of the blind ones.
(dṛṣṭvā duḥśīlasatvāṃś ca icchālobhapratiṣṭhitān |
aśrupātaṃ kariṣyāmo gatiḥ kāndhasya bhāvitā ||)

ŚikṣMS: dṛṣṭvā duśśīlasatvāṃś ca | icchālobhapratiṣṭhitān* | aśrupātaṃ kariṣyāmo gatiḥ kāndhasya bhāvitā || (28b)
ŚikṣTib: sems can rñed daṅ ’dod gnas pa || tshul khrims ’chal pa mthoṅ nas su || de yi ’gro ba cir ’gyur źes || mchi ma’aṅ rab tu dbyuṅ bar bgyi ||ŚikṣChi: 若見毀戒人。貪著於利養。我當憐愍心。方便令棄捨。   215 Immediately after seeing the transgressor of the true dharma, even from afar, we will show friendliness to him that he show not anger towards us.
(sahasaiva ca taṃ dṛṣṭvā saddharmapratibādhakam |
dūrato maitram eṣyāmo mā no ruṣyeta eva hi ||)

ŚikṣMS: sahasaiva ca taṃ dṛṣṭvā | saddharmapratibādhakam* | dūrato maitrameṣyāmo | mā no ruṣyeta eva hi ||
ŚikṣTib: sems can rñed daṅ ’dod gnas pa || tshul khrims ’chal pa mthoṅ nas su || de yi ’gro ba cir ’gyur źes || mchi ma’aṅ rab tu dbyuṅ bar bgyi ||
ŚikṣChi: 若見惡心者。毀謗於正法。我以慈忍心。正見令歡喜。  216 Being restrained in word and deed, we will protect them as much as possible, and never reproach them for being established in a particular sinful activity.
(rakṣiṣyāmo yathāśaktayā vācākarmasu saṃvṛtāḥ |
sahasainān na vakṣyāmaḥ svapāpe 'smin pratiṣṭhitān ||)

ŚikṣMS: rakṣiṣyāmo yathāśaktayā | vācākarmasu saṃvṛtāḥ | sahasainān na vakṣyāmaḥ | svapāpe ’smin pratiṣṭhitān* ||
ŚikṣTib: rab tu bsṅams nas ṅag gi las || ñams kyis ci nus bsruṅ bar bgyi || sdig pa la ni rab gnas pa || de la glo bur gtam mi bgyi ||
ŚikṣChi: 如力護彼人。善成於語業。或復不與言。彼當自安住。  217 With gifts and kind treatment, we will bring them to maturity, and afterwards exhort them so that they can truly [enter into] the sphere of no wickedness.
(dānais tathāpi satkāraiḥ paripācyeha tān narān |
paścaināṃś codayiṣyāmo bhūtam āpāpagocarān ||)

ŚikṣMS: dānaistathāpi sa(2)tkāraiḥ | paripācyeha tān narān* | paścaināṃś codayiṣyāmo bhūtam āpāyagocarān* ||
ŚikṣTib: nor sbyin de bźin bsti staṅ gis || mi rnams yoṅs su smin bgyis nas || yaṅ dag sdig med spyod yul gyi || slad kyis de dag bskul bar bgyi ||
ŚikṣChi: 後以四攝事。成熟如是人。於罪惡行中。教導令開悟。  218 Giving up the society of householders, with small properties and few duties, dwelling in wilderness or forest, we will become like deers.
(gṛhisaṃbhavasaṃtyaktāḥ prāntāraṇyasugocarāḥ |
mṛgabhūtā bhaviṣyāmo alpārthā alpakṛtyakāḥ ||)

ŚikṣMS: gṛhisaṃbhavasaṃtyaktāḥ prāntāraṇyasugocarāḥ | mṛgabhūtā bhaviṣyāmo alpārthā alpakṛtyakāḥ || pe ||
ŚikṣTib: khyim daṅ sten pa kun spaṅs te || don ñuṅ ba daṅ bgyid ñuṅ ba || bas mtha’ dgon pa’i spyod yul la || ri dags bźin du ’gyur ba bgyi || de bźin du sbyar te ||
ŚikṣChi: 或能捨憒閙。寂住善境界。如自在鹿王。少欲及知足。乃至偈云。  219 Taking pleasure in the [fourfold] sources of holiness (āryavaṃśa), living by the morality of ascetic practices (dhūta), being endowed with knowledge (jñāna) and concentration (samādhi), we will never be idle.  220 Being disciplined, pacified and liberated, having entered into the village, we will teach the dharma for heretics7 .
(dāntāḥ śāntāś ca muktāś ca grāme 'smin navatīrya ca |
deśayiṣyāmahe dharmaṃ satvā ye dharmatīrthikāḥ ||)

ŚikṣMS: dāntāḥ (3) śāntāś ca muktāś ca grāme ’sminn avatīrya ca | deśayiṣyāmahe dharmaṃ satvā ye dharmatārthikāḥ8 ||
ŚikṣTib: ṅul ba daṅ ni źi ba daṅ || grol nas groṅ du źugs nas kyaṅ || sems can gaṅ dag chos tshol ba || de la bdag cag chos bstan to ||
若入於聚落。調柔心正直。諸有求法者。爲説深妙法。  221 Even though we are very far away, we will go to quench the desire for the dharma. Having obtained pleasure and joy of the dharma, we will work for the benefit of living beings.
(sudūram api yāsyāmo dharmakāmān niśamya ca |
dharmārāmaratiprāptā arthaṃ kartāsma9 dehinām ||)

ŚikṣMS: sudūram api yāsyāmo dharmakāmān niśamya ca | dharmārāmaratiprāptā arthaṃ karttāsma dehinām* ||
ŚikṣTib: chos ’doṅ par ni rtogs nas su || shin tu riṅ du’aṅ mchi bar bgyi || chos la dga’ źiṅ mos rñed nas || lus can rnams kyi don kyaṅ bgyi ||
ŚikṣChi: 令遠住空閑。樂寂靜法欲。由斯善利中。而常獲法樂。  222 Despite seeing numerous errors of living beings directly, we will investigate ourselves, abiding in the gentleness of the dharma.
(saṃmukhaṃ tatra saṃdṛśya satvānāṃ skhalitaṃ pṛthu |
ātmaprekṣā bhaviṣyāmo dharmasauratyasṃsthitāḥ ||)

ŚikṣMS: saṃmukhan tatra (4) saṃdṛśya satvānāṃ skhalitaṃ pṛthu | ātmaprekṣā bhaviṣyāmo dharmasauratyasaṃsthitāḥ ||
ŚikṣTib: sems can rnams kyi ’khrul maṅ po || de dag mṅon du mthoṅ nas kyaṅ || chos daṅ des pa rab gnas nas || bdag la rab tu brtag par bgyi ||
ŚikṣChi: 若諸迷謬者。數數現其前。安住法樂中。應當自觀察。   223 Respected or not respected, we will become like the Mt. Sumeru, and unsullied by the world, we will become the leaders of the world.
(asatkṛtāḥ satkṛtā vā merukalpāḥ prabhūya ca |
anupaliptā lokena bheṣyāmo lokanāyakāḥ ||)

ŚikṣMS: asatkṛtāḥ satkṛtā vā merukalpāḥ prabhūya ca | anupaliptā lokena bheṣyāmo lokanāyakāḥ ||
ŚikṣTib: bsti staṅ bgyis daṅ ma bgyis pa || ri rab lta bur gyur nas su || ’jig rten gyis ni mi gos pa || ’jig rten ’dren par ’gyur bar bgyi ||
ŚikṣChi: 我爲導世師。不染世間法。而於毀讃中。若須彌不動。  224 When we hear the reproach of corrupted monks, we will take heed to our action lest their action bear its fruit.
(bhikṣūṇāṃ bhinnavṛttānāṃ parivādaṃ niśamya ca |
karmasvakā bhaviṣyāmo maiṣāṃ karma vipacyatām ||))

ŚikṣMS: bhi(5)kṣūṇāṃ bhinnavṛttānāṃ parivādaṃ niśamya ca | karmasvakā bhaviṣyāmo maiṣāṃ karma vipacyatām* ||
ŚikṣTib: dge sloṅ tshul las ñams rnams kyi || mi sñan pa dag rtogs nas kyaṅ || las ni bdag gir bya bar bgyi || de dag las ni smin ma ’gyur ||
ŚikṣChi: 破戒諸比丘。設來増毀謗。應自忍是事。愼勿加於彼。  225 They will employ killers and act within such way of behavior, but they will say “We do not do it at all.”
(vadhakān yojayiṣyanti dharmeṣv eṣu hi vartatām |
ete dharmā na cāsmākaṃ saṃvidyante kathaṃcana ||)

ŚikṣMS: vadhakān* yojayiṣyanti | dharmeṣv eṣu hi vartatāṃ* | ete dharmā na cāsmākaṃ saṃvidyante kathañcana ||
ŚikṣTib: chos rnams la ni gnas pa la || deṅ la de ’dra’i chos rnams ni || ji lta bur yaṅ yod med ces || gshed ma dag kyaṅ ’gyed par ’gyur ||
ŚikṣChi: 又此諸法中。我説無所有。於斯正法行。不生寃報想。  226 “We are ascetics [only in name],10 but do not have the qualities of ascetics.” Hearing the true accusation, they will reject this sūtra.
(asmākaṃ śramaṇānāṃ hi na ca śrāmaṇakā guṇāḥ |
bhūtāṃ codana saṃśrutya idaṃ sūtraṃ pratikṣipan ||)

ŚikṣMS: asmā(6)kaṃ śramaṇānāṃ hi | na ca śrāmaṇakā guṇāḥ | bhūtāṃ codana saṃśrutya | idaṃ sūtraṃ pratikṣipan* ||
ŚikṣTib: bdag cag miṅ gi dge sbyoṅ ste || dge sbyoṅ yon tan med do źes || yaṅ dag bskul ba thos pa daṅ || mdo sde ’di ni spoṅ bar ’gyur ||
ŚikṣChi: 假我沙門相。實無沙門徳。聞此嗢陀南。於經亦毀謗。  227 Just as a mirror would never bring pleasure to those who had their noses and ears sliced off, so, having heard the true accusation, they will reject the true dharma.
(saṃcchinnakarṇanāsānām ādarśaiṣāṃ kutaḥ priyaḥ |
codanāṃ bhūtataḥ śrutvā saddharmaṃ te kṣipanti tam ||)

ŚikṣMS: saṃcchinnakarṇanāsānāṃ | ādarśaiṣāṃ kutaḥ priyaḥ | codanāṃ bhūtataḥ śrutvā saddharman te kṣipanti tam* ||
ŚikṣTib: sna daṅ rna chad de dag ni || me loṅ dga’ bar mi ’gyur ltar || yaṅ dag bskul ba thos pa daṅ || de dag dam chos spoṅ bar ’gyur ||
ŚikṣChi: 或截於耳鼻。及不喜樂見。聞此嗢陀南。正法悉誹謗。  228 There will be monks who receive the true dharma and behave accordingly, but no one will listen to their dharmas.
(ye bhikṣavo bhaviṣyanti saddharmapratigrāhakāḥ |
ceṣṭiṣyante tathā teṣāṃ mā kaścid dharm’ imaṃ śṛṇīta11 ||)

ŚikṣMS: ye (7) bhikṣavo bhaviṣyanti saddharmapratigrāhakāḥ | ceṣṭiṣyante tathā teṣāṃ mā kaściddharmam imaṃ śruṇīta ||
ŚikṣTib: dge sloṅ gaṅ dag dam pa’i chos || rab tu ’dzin pa ’byuṅ ’gyur ba || de dag de bźin tshul ’chos te || gaṅ yaṅ chos ’di mi ñan to ||
ŚikṣChi: 未來諸比丘。護持正法者。爲其作留難。不令聞是法。   229 They will deceive kings and a great number of people will be split, even then living beings will listen to the dharma by the presence of the buddha.
(rājāno grāhayiṣyanti bhetsyanti ca mahājanāḥ |
buddhādhiṣṭhānataḥ satvā dharmaṃ śroṣyant’ imaṃ12 tadā ||)

ŚikṣMS: rājāno grāhayiṣyanti bhetsyanti ca mahājanaṃ* | buddhādhiṣṭhānataḥ satvā dharmaṃ śroṣyant imaṃ tadā ||
ŚikṣTib: rgyal po rnams kyaṅ bslu bar bgyid || skye bo chen po ’byed ’gyur yaṅ || saṅs rgyas kyis ni byin brlabs kyis || sems can de dag chos ñan ’gyur ||
ŚikṣChi: 或爲王所執。謫罰於大衆。我願承佛威。普皆聞是法。   230 At that evil time, for the benefit13 of living beings, giving up our bodies and lives, we will uphold the true dharma.
(tasmin kāle vayaṃ kaṣṭe tyaktvā kāyaṃ sajīvitam |
saddharmaṃ dhārayiṣyāma satvānāṃ hitakāraṇāt ||)

ŚikṣMS: tasmin kāle vayaṃ (29a) kaṣṭe tyaktvā kāyaṃ sajīvitaṃ* | saddharman dhārayiṣyāmaḥ | satvānāṃ hitakāraṇāt iti ||
ŚikṣTib: dus ṅan de tshe bdag cag rnams || sems can dag la phan slad du || lus daṅ srog kyaṅ rab btaṅ ste || dam pa’i chos ni gzuṅ bar bgyi || źes brjod pa yin no ||
ŚikṣChi: 當來惡世時。寧喪於身命。護持正法故。作衆生利益。  231 May the Protector acknowledge our resolution to be firm in realization at the time of destruction. This is not mere words.  232 O King of the dharma (dharmarāja), the Light-maker (prabhākara), when this true dharma will be grasped, how much accumulation of merits (puṇyasaṃbhāra) will be there? 
世尊滅後　我等能忍
捨身壽命　爲護正法  捨利名譽　離諸貪著
願護正法　爲佛智故  罵詈呵責　及譏刺語
護正法故　當忍受之  輕賤毀弄　唱説惡名
當以慈忍　爲護此經  來世比丘　計著諸有
與魔爲黨　誹謗正法  毀禁行惡　樂著俗累
爲利所覆　不樂正法  恃翫俗典　憍慢放逸
高歎己利　蔑正行者  常捨閑靜　樂處憒閙
習世文辭　計著吾我  不營教化　不業智慧
捨離坐禪　不親三寶  無有智慧　群黨求利
動與結倶　樂受他供  他慈心施　惜猶己有
數往到彼　説諸世事  田宅居業　及販賣事
勤求息利　猶言沙門  驁慢著有　依邪嶮見
聞性空法　當大驚怖  言後長遠　但求現報
當虚妄説　非法言法  如是大災　弊惡比丘
魔及魔子　復當佐助  經文是一　説義各異
各是己論　愚者當爾  諸深妙經　能與解脱
當擁遏之　及説淺事  我勝汝劣　由勝得果
於佛法中　當如是競  如是競時　衆生數壞
爲非法王　之所惱逼  於是末世　壞甚可畏
我持正法　救世所説  我常慈心　不捨法律
生正大悲　爲世作護  毀禁作惡　不住正法
墜墮何道　我常憂愍  見故作惡　謗毀正者
我終不共　與爲親黨  常任我力　善護口過
見無用人　不説其短  我住聖種　頭陀護戒
處定習慧　常勤修行  離世憒閙　樂處閑靜
無著如鹿　善調知足  若至聚落　攝根少語
見説法者　共論正法  愛語利益　以化衆生
又與説法　令斷惡行  我爲正法　極遠當往
爲彼説法　利益衆故  若見凡愚　有缺失者
但當自護　住法行忍  毀辱恭敬　當如須彌
不染世法　爲世導師  毀禁比丘　若來呵責
自省己行　將是業報  當爲是等　嫉惡衆生
先意善言　現爲恭敬  彼即生念　我亦沙門
成就是徳　無若干惡  諸毀禁等　如失志人
聞是經憂　如劓照鏡  其作方便　不欲聞之
復教餘人　言非正法  又教國王　壞臣民心
誹謗正法　言非佛説  我等於時　以佛力故
爲持正法　不惜身命  世尊知我　言無有二
當堅護持　住是正法  作誠實語　如説而行
悦可諸佛　乃成菩提 
如來滅度後　我等悉皆能
不惜於身命　護持佛正法  捨一切名利　及離諸眷屬
不捨此正法　爲證佛智故  毀呰及罵辱　麁言不善語
由護正法故　如此皆能忍  輕賤及掉弄　誹謗不稱讃
如此悉皆忍　爲持此經故  當來諸苾芻　往相希名利
爲魔之伴黨　於法爲障礙  毀戒破法者　親近於俗人
貪著供養故　不專求正法  好習於外道　無知懷憍慢
自讃歎己身　惱亂寂靜者  棄捨阿蘭若　常樂無利言
好習惡呪術　計著於身見  或樂知僧事　與僧作留難
捨離於禪誦　交雜諸世務  常求於利養　不樂戒多聞
雖行於布施　心恒懷雜染  計種種我相　但念於乞食
樂往白衣家　論説世俗事  田農諸俗務　貿易并販賣
好作如是事　自稱是沙門  堅執於諸有　計著種種見
聞説眞空法　怖畏如深嶮  不信有業果　言無後世報
但作虚誑語　非法言是法  惡世中苾芻　自在力如王
於此末法時　我能持正法  於諸修多羅　不求亦不讀
各自師己見　執異互相非  所有深經典　與解脱相應
於如是正法　心皆不樂説
及樂世俗論　稱揚爲希有
如斯惡人輩　不久滅正法  微妙甚深經　文義倶善巧
於彼惡世時　悉皆被滅壞  非法無道王　人庶皆流竄
於如是惡世　無不懷恐怖  我等悉皆能　處如是末世
護持佛所説　無上之正法  以慈於有情　設破於正法
亦起悲愍心　由持此經故  若見持戒人　起於貪愛心
我以憐念故　方便令棄捨  若見惡心者　謗毀於正法
爲之起慈悲　令見我歡喜  隨力護彼人　不加麁惡語
亦不與之言　彼當自安住  復以四攝行　成熟彼等人
又令生警覺　省悟虚妄過  我當捨憒閙　住於阿蘭若
不親近俗務　猶如鹿自在  少求及知足　修行四聖種
住戒及頭陀　具禪定智慧  我當無間修　調柔靜解脱
若入於聚落　爲説微妙法  若有求法者　令遠住空閑
寂嘿自修持　常安於法樂  若有於現前　作諸過失者
我爲利衆生　當自觀身行  住法常寂靜　於敬與不敬
安住如須彌　不染世間法  我當爲導師　苾芻毀戒者
來加以惡言　觀是自受業  亦不起報心　於他無害想
常住於正法　此非我應作  我是於沙門　彼無沙門行
聞我正教誨　則謗修多羅  或斷於耳鼻　亦不樂見我
若聞實警覺　則謗於正法  當來諸苾蒭　受持正法者
爲其作留難　不令聞正法  於王離間語　破壞於大衆
我等承佛力　皆今得聞法  當彼惡世時　寧捨於身命
爲持正法故　作衆生利益  先知他意樂　後方共語言
當來大怖時　住是眞實行  我問世間眼　法王光明尊
由持此經典　爲得幾所福 
bcom ldan rkaṅ gñis dam pa ni || mya ṅan ’das slad bdag cag2 rnams ||
lus daṅ srog tu bcas btaṅ3 ste || dam pa’i chos (4) ni gzuṅ4 bar5 spro ||   rñed daṅ bkur sti spaṅs nas6 su || sten7 pa kun kyaṅ rab8 spaṅs te ||
saṅs rgyas ye śes bstan pa yi9 || chos ’di rjes10 su mi11 gtaṅ12 ṅo ||   dam pa’i chos ni13 gzuṅ14 slad du || gśe daṅ mi15 sñan16 mchi17 ba18 daṅ ||
ṅan du19 smra ba’i tshig rnams kyaṅ || bzod pa20 de dag (5) daṅ du blaṅs21 ||22   tshul ’di rab tu bzuṅ23 nas su || co24 ’dri ba daṅ sdigs25 pa daṅ ||26
mi27 bsṅags28 pa daṅ mi sñan29 pa || de dag thams cad bzod par bgyid30 ||   dmigs31 pa dag la rab32 gnas pa || bdud kyi pho ña bdud kyi phyogs33 ||
dam pa’i chos34 la skur35 ’debs ba’i36 || dge (6) sloṅ dag ni ’byuṅ bar ’gyur ||   tshul khrims ’chal37 pa38 sdig chos can || khyim pa daṅ39 ni bsten40 ciṅ gnas ||
bkur sti dag41 daṅ rñed42 la brkam43 || chos ’di tshol ba44 mi45 bgyid do ||  ’jig rten rgyaṅ46 phan rnams daṅ ’dre47 || bdag la rab tu stod48 bgyid ciṅ ||
rab tu des pa rnams (7) la smod49 || mi50 mkhas ṅa rgyal can dag ’byuṅ ||51   dgon pa’i52 gnas ni spaṅs nas su || rtag53 tu ’du ’dzi rnams la dga’ || ’jig54 rten gsaṅ tshig rnams la brtson || ’jig tshogs la ni rab tu gnas ||   mi55 mkhas pa dag dge ’dun las ||56 źal ta byed la57 rtag tu brtson ||
(323a1) bsam gtan bsam gtan byed spaṅs te || dkon mchog gsum daṅ ’dra58 mi59 bgyid ||   thos daṅ khrims60 kyis ma lags kyis61 || tshogs kyi62 naṅ na63 rñed64 pa65 tshol ||
sbyin pa dag66 la phyir phyir67 brtson ||68 rtog pa bcas69 śiṅ mya ṅan bcas ||70   ṅa yir71 ’du śes bzuṅ (2) nas su || mdza’72 daṅ sloṅ ster khyim73 la dga’ ||
de dag der ni rab ’jug ciṅ || ’jig rten pa yi74 gtam75 rnams76 bgyid ||   źiṅ gi77 don daṅ khyim gyi don || de dag ño tshoṅ bgyid la gnas ||
thoṅ gsol78 śal ba79 rnams80 ldan yaṅ81 || bdag cag82 dge sbyoṅ yin źes ’dzer83 ||   (3) dmigs84 pa yis ni rab tu bgyid || lta ba tha dad kun du85 gnas ||
stoṅ pa ñid kyi chos thos nas86 || de dag g-yaṅ sa bźin du ’gyur ||87   ’jig88 rten pha rol89 mi90 spyod91 ciṅ || las kyi rnam par smin92 pa ’dor ||
brdzun93 du94 smra daṅ rab tu ldan || chos ma lags la chos su ’dzin95 ||   dge (4) sbyoṅ96 rgyal po rab ’khrug97 ciṅ || de ltar rab tu ma ruṅs pa ||
rnam par ’jig tshe sems can phyir || bdag cag98 dam chos gzuṅ bar bgyi ||99   mdo sde rnams kyaṅ phan tshun du || ’thun par spyod100 par mi101 byed102 de ||
raṅ raṅ gi ni smra rnams la ||103 de dag rtag tu mos par bgyid104 ||  (5) mdo105 sde gaṅ dag rab zab ciṅ || rnam grol ’bras bur ldan pa rnams ||
rab tu ’dzin106 par mi107 bgyid de || de dag sna tshogs gtam108 rnams bgyid ||109   ’di ’dra ba yi110 dus ’di na111 || don bcas tshig ’brur112 ldan pa yi113 ||114
legs par gsuṅs pa’i chos rnams ni || rab tu115 rnam par (6) ’jig par ’gyur ||116   de yi117 tshe na sems can yaṅ || rab tu rnam par ’jig par ’gyur118 ||
rgyal po’i119 las kyis bsdigs pa120 na || ’jigs śiṅ skrag121 nas ’bros par ’gyur ||122   ’jig dus rab tu mi123 zad mi124 pa || sdig pa’i dus ni ’di125 ’dra tshe126 ||
saṅs rgyas kyis ni (7) gaṅ bśad pa || chos ’di bdag127 cag128 gzuṅ bar bgyi ||[(cn :: Ta2) |||]   tshul ’di rab tu bzuṅ nas su || gaṅ dag chos la mi129 gnas pa’i ||
sems can rnams la byams par bgyi || de dag la ni sñiṅ rje’aṅ bgyi ||130   sems can rñed131 daṅ ’dod132 gnas pa || tshul khrims ’chal133 (323b1) pa134 mthoṅ nas su || de yi135 ’gro ba cir136 ’gyur źes || mchi ma’aṅ137 rab tu dbyuṅ138 bar bgyi ||139   dam pa’i chos la skur140 ’debs pa || de dag ’phral du141 mthoṅ na yaṅ ||
de dag gśe142 bar mi143 ’gyur par144 || riṅ nas byams pa btsal bar bgyi ||145   rab tu bsdams146 nas147 ṅag gi las || ñams (2) kyis ci nus bsruṅ148 bar bgyi ||
sdig pa la ni rab gnas pa || de la glo149 bur gtam mi150 bgyi ||151   nor sbyin de bźin bsti152 staṅ gis || mi153 rnams yoṅs su smin154 bgyis155 nas ||156
yaṅ dag sdig med157 spyod yul gyis158 || slad kyis159 de dag bskul bar bgyi ||160   khyim daṅ sten161 pa kun spaṅs (3) te162 || don ñuṅ ba daṅ163 bgyid ñuṅ ba ||
bas mtha’ dgon pa’i spyod yul ba164 || ri dags bźin du ’gyur bar165 bgyi166 ||167   ’phags pa’i rigs la dga’ ba daṅ || sbyaṅs pa’i tshul khrims gnas pa daṅ ||
mñam168 bźag śes rab ldan pa daṅ || g-yel169 ba170 ma171 mchis ’gyur172 bar bgyi ||173   (4) dul ba daṅ ni źi ba daṅ || grol bas174 groṅ175 du źugs nas kyaṅ || sems can gaṅ176 dag177 chos178 tshol ba ||
de la179 bdag cag chos bstan180 to ||181   chos ’dod par ni rtogs nas su || śin tu riṅ du’aṅ mchi bar182 bgyi ||
chos la dga’ źiṅ mos rñed nas || sems183 can rnams (5) kyi don yaṅ184 bgyi ||185   sems can rnams kyi ’khrul maṅ po || de dag mṅon par186 mthoṅ nas187 kyaṅ ||
chos daṅ ṅes par188 rab gnas nas || bdag la rab tu brtag189 par bgyi ||190   bsti191 staṅ192 bgyis daṅ ma bgyis la193 || ri rab lta bur gyur194 nas su ||
’jig rten gyis ni mi195 gos (6) pa ||196 ’jig rten ’dren197 par ’gyur bar bgyid198 ||199   dge sloṅ tshul las200 ñams rnams201 kyi || mi202 sñan203 pa dag rtogs nas kyaṅ ||
las ni bdag gir bya bar bgyi204 || de dag las205 ni smin206 ma ’gyur ||207   chos rnams la ni208 gnas pa la || ṅed la de ’dra’i209 chos rnams ni ||
ji lta (7) bur yaṅ yod210 med211 ces || gśed212 ma dag kyaṅ ’gyod213 par ’gyur ||214   bdag cag miṅ215 gi dge sbyoṅ ste || dge sbyoṅ yon tan med216 do źes ||
yaṅ dag bskul ba thos pa daṅ || mdo sde ’di ni217 spoṅ218 bar ’gyur ||219   sna daṅ rna chad de dag ni220 || me loṅ dga’ bar mi ’gyur ltar221 ||
yaṅ (324a1) dag bskul ba thos222 pa daṅ || de dag dam chos spoṅ223 bar ’gyur ||224   dge sloṅ gaṅ dag dam pa’i chos ||225 rab tu ’dzin226 par227 ’byuṅ ’gyur te228 ||
de dag bźin du229 tshul ’chos kyaṅ230 || gaṅ yaṅ chos ’di mi231 ñan232 to ||233   rgyal po rnams kyaṅ slu234 bar bgyid || skye bo chen235 (2) po ’byed236 ’gyur yaṅ ||
saṅs rgyas kyi237 ni238 byin rlabs239 kyis || sems can de rtag240 chos ñan ’gyur ||241   dus ṅan de tshe bdag cag rnams || sems can dag la sman242 slad du ||
lus daṅ srog kyaṅ rab btaṅ243 ste244 || dam pa’i chos ni gzuṅ bar bgyi ||245   ’jig pa246 chen247 po’i248 dus de (3) na249 || tshig tsam du ni250 ma lags kyi ||
sgrub pa251 sñiṅ por bgyid par yaṅ || mgon pos bdag cag252 bsam pa mkhyen ||253   dam254 chos ’di255 ni yoṅs bzuṅ na256 || bsod nams tshogs ni ji257 tsam mchis ||
chos kyi rgyal po ’od mdzad pa || ’jig rten snaṅ bar mdzad la źu ||258  
2. Ta1 gcag  3. F2 gtaṅ  4. F2 bzuṅ  5. F1 ‹bar› added in margin  6. F1 na  7. Ta1 stend  8. F1 ins. tu  9. F1F2 bstan pa’i; Ta1 bstand pa yi; ŚikṣD ston byed pa’i for bstan pa yi  10. ŚikṣD yoṅs  11. Ta1 myi  12. F1ŚikṣD gtoṅ; F2 ‹g›toṅ  13. F1 na  14. F1F2 ’di  15. Ta1 myi  16. Ta1 sñend  17. F1F2 mi mchi; Ta1 mcha’i; ŚikṣD ’che  18. F2 na  19. Ta1 ṅand tu for ṅan du  20. F1FTa1ŚikṣD pas  21. F1Ta1ŚikṣD blaṅ  22. F1 om.  23. F2 bzuṅs  24. F1 cho  25. Ta1ŚikṣD bsdigs  26. F2 om. this pāda  27. Ta1 myi  28. F1 sṅags  29. F1 ma sñin F1; Ta1 myi sñand for mi sñan  30. F1F2Ta1ŚikṣD bgyi  31. Ta1 dmyigs  32. F1 ins. tu  33. F1 tshogs  34. F2 cho  35. Ta1 skurd  36. F2Ta1 pa’i  37. F1 ’tshal; Ta1 ’chald  38. Ta1 pa’i  39. Ta1 dag  40. F1F2 sten; Ta1 bstend  41. Ta1 ins. la  42. Ta1 rñhed  43. F1 rkam; F2 rgam  44. F1F2 ’tshol bar; Ta1 tshol bar for tshol ba  45. Ta1 myi  46. F1 rkyaṅ  47. F1 ’dren  48. F1 ston  49. F2 smos  50. Ta1 myi  51. F1 om.  52. F1 om.  53. F2 kun  54. F2 ’jigs  55. Ta1 myi  56. F1 om.  57. F1F2 pa  58. F1 ‹’›dri; F2 ’dri; Ta1 ’dre  59. Ta1 myi  60. F1 tshul khrims for khrims  61. F1Ta1 kyi  62. F2 om.  63. F1F2Ta1 nas  64. Ta1 rñhed  65. F1F2 la  66. F1 bdag  67. F1 phyin; F2Ta1 sbyin  68. F1 om.  69. F1F2 bcaṅs  70. F1 om.  71. F2 na’i  72. Ta1 mdzad  73. F2 khyims  74. F1F2Ta1 pa’i  75. F2 gtams  76. F2 om.  77. F2 gis  78. F1 śol; F2 ‹g›śol; Ta1 gśol  79. F2 pa  80. Ta1 ins. daṅ  81. F1F2 źiṅ; Ta1 om.  82. Ta1 gcag  83. Ta1 ’dzerd  84. Ta1 dmyigs  85. F1 tu  86. Ta1Ta2 na  87. Ta2 |||  88. F1 ’ji  89. Ta1Ta2 rold  90. Ta1Ta2 myi  91. F1Ta1 dpyod  92. Ta1Ta2 smyind  93. F1F2 rjun  94. Ta1 tu  95. Ta1Ta2 ‹’dzind› damaged by fire  96. F1F2Ta1ŚikṣD sloṅ  97. Ta2 the part corresponding to dge sbyoṅ rgyal po rab ’khrug is damaged, probably by fire.  98. Ta1 gcag  99. Ta2 |||  100. F1F2Ta2 dpyod  101. Ta1Ta2 myi  102. F1Ta1Ta2 bgyid  103. F1 |  104. Ta2 the part corresponding to par bgyid is damaged, probably by fire.  105. Ta1 mdo’; Ta2 damaged probably by fire  106. Ta1 ’dzind  107. Ta1Ta2 myi  108. F1 gtan  109. Ta2 |||  110. F1F2Ta1 ba’i  111. F2 ni  112. F1F2Ta1 tshig ’bru; Ta2 yi ge for tshig ’brur  113. F1F2Ta1 pa’i  114. Ta2 |  115. Ta2 the part corresponding to rab tu is damaged, probably by fire  116. Ta2 |||  117. F1F2Ta1Ta2 de’i  118. Ta1 par’ ’gyur (duplicates ’ by change of line)  119. Ta1 po  120. Ta1Ta2 pas  121. F1 sgrag  122. Ta2 |||  123. Ta1Ta2 myi  124. Ta1Ta2 bzad for zad mi  125. Ta1 ‹’di›  126. F1 ba’i  127. F1 ‹b›dag  128. Ta1 gcag  129. Ta1Ta2 myi  130. Ta2 |||  131. Ta1 rñhed  132. Ta2 ’do- damaged  133. F1 ’tshal; Ta1 ’chald  134. Ta2 ṅaṅ tshul ṅan can for tshul khrims ’chal  135. F1Ta1Ta2 de’i  136. F1 ciṅ; Ta1 ci  137. F1F2 ma’am  138. F1F2 byaṅ  139. Ta2 |||  140. Ta1 skurd  141. F1Ta1Ta2 ’phral thug; F2 ’phral thugs for ’phral du  142. Ta1 gśe’  143. Ta1Ta2 myi  144. ŚikṣD bas  145. Ta2 |||  146. F1 bsnams  147. Ta1 na  148. F1F2 sruṅ  149. F1F2 blo  150. Ta1Ta2 myi  151. Ta2 |||  152. F1F2Ta1Ta2 sti  153. Ta1Ta2 myi  154. F2 ins. par; Ta1 smind; Ta2 ‹smyind›  155. F1 bgyi; F2 bgyid  156. F1 om.  157. Ta1Ta2 myed  158. ŚikṣD gyi  159. F2 kyi  160. Ta2 |||  161. Ta1 bstend  162. Ta2 ste  163. F1 ins. |  164. ŚikṣD la  165. ŚikṣD ba  166. F1 gyi  167. Ta2 |||  168. Ta1 mñam’  169. F2 yel; Ta2 gti  170. Ta2 mug  171. F2 om.  172. F1F2 bgyi  173. Ta2 |||  174. ŚikṣD nas  175. F1 gol  176. F1F2 om.  177. F1 ins. ni  178. F1 ‹chos›  179. F2 damaged by fire  180. F2 ston; Ta1 bstand  181. Ta2 |||  182. F2 om.  183. ŚikṣD lus  184. ŚikṣD kyaṅ  185. Ta2 |||  186. Ta2ŚikṣD du  187. Ta2 damaged, possibly by fire  188. Ta2 la; ŚikṣD pa  189. F2 brtags  190. Ta2 |||  191. F2Ta2 sti  192. F1 stiṅ  193. ŚikṣD pa  194. Ta2 gyurd  195. Ta2 myi  196. F2 om. this pāda  197. Ta2 ’drend  198. F2Ta2 bgyi  199. Ta2 |||  200. Ta2 la- damaged by fire  201. F2 om.  202. Ta2 myi  203. Ta2 sñand  204. Ta2 raṅ gi las las ’gyur bar bgyi for las ni bdag gir bya bar bgyi  205. la F2  206. Ta2 smyind  207. Ta2 |||  208. F2 mi  209. F1F2 ’dri  210. F2 yaṅ; Ta2 yoṅ  211. Ta2 myed  212. F2 bśed  213. Ta2 ’gyed  214. Ta2 |||  215. F2 mig  216. Ta2 myed  217. F1 om.; Ta2 la  218. Ta2 smod  219. Ta2 |||  220. Ta2 sna ba daṅ ni sna chad rnams for sna daṅ rna chad de dag ni  221. Ta2 mye loṅ bltas kyaṅ ci sdug ces for me loṅ dga’ bar mi ’gyur ltar  222. Ta2 the-(damaged probably by fire)  223. Ta2 smod; ŚikṣD spaṅ  224. Ta2 |||  225. F1 om.  226. Ta2 ’dzind  227. F1F2Ta2ŚikṣD pa  228. ŚikṣD ba  229. ŚikṣD de bźin for bźin du  230. ŚikṣD te  231. Ta2 myi  232. Ta2 ñand  233. Ta2 |||  234. ŚikṣD bslu  235. Ta2 chend  236. F1 byed  237. ŚikṣD kyis  238. F1 ‹ni›  239. ŚikṣD brlabs  240. F1F2ŚikṣD dag  241. Ta2 |||  242. F1F2Ta2ŚikṣD phan  243. F1 gtaṅ  244. F2 te  245. Ta2 |||  246. Ta2 ’ji- for ’jig pa, damaged by fire  247. Ta2 chend  248. F2 po  249. F1F2 ni  250. F2 ‹ni›  251. F1 sgru ba’i; Ta2 sgrub pa’i  252. F1 ‹cag›  253. Ta2 |||  254. F1F2 ins. pa’i  255. F1 om.  256. F2 nas  257. F1F2 ci  258. Ta2 ||| 
At that time, the Lord said this to the bodhisatva Gaganagañja:  “Even if, son of good family, every thirty thousand world-system in the east is broken into the atomic-sized raindrops or the atomic-sized particles, and in the same way every thirty thousand world-system in the south, west, north, above, below and ten directions is also broken into the atomic-sized particles, and even if the buddha-fields in east, as numerous as all the particles, are put into one single atomic-sized particle, and in the same way, even if one calculates every single particle in the east until it is exhausted, it would not be enough to equal with the number of the buddha-fields,   and just like in the east, the buddha-fields in each of the ten directions are immeasurable.  What do you think, son of good family (tat kiṃ manyase kulaputra), can you calculate the particles in the ten directions, each of them contains the buddha-fields of the ten directions in such a way? Can you understand its limit?”  Gaganagañja replied: “O Lord, nobody can do that. But the tathāgata is an exception, who knows it by means of the unattached knowledge of the buddha (buddhāsaṅgajñāna).”  The Lord said: “If, son of good family, in all such buddha-fields there is a place in which the particles are posited, if all the buddha-fields become a town after having been encircled by a wall, and if the town, from its subterranean mass of water up to its highest point, is filled with only mustard seeds without roughness, then, what do you think, son of good family, how many mustard seeds would be there?”  Gaganagañja said: “O Lord, it is marvelous that such analogy was sought out by the tathāgata. Having heard this analogy, O Lord, those living beings with faith will come to be endowed with a most marvelous thing (āścaryādbhutadharma).”  The Lord said: “Son of good family, how many hundreds of, how many thousands of, how many hundred thousands of, how many vivāhas of, or how many akṣobhyas of mustard seeds there are, or how many buddha-fields there are, how many hundreds of buddha-fields there are, how many thousands of buddha-fields there are, or how many hundred thousands of buddha-fields there are, all of them the tathāgata knows.  Even though, son of good family, one who want to reach awakening fills so many buddha-fields with seven kinds of precious jewels (saptaratna) giving them as a gift for the sake of awakening, if anybody grasps the true dharma and is established in such dharma of good qualities, then he who grasps the true dharma of one tathāgata will generate a lot more merit.  Even though one honours, reveres, worships, adores and respects the buddhas as numerous as mustards seeds, if anybody accepts the profound dharma (gambhīradharma), then he will generate a lot more merit.   Even though one makes endless offerings as numerous as mustard seeds, if anybody makes the seven steps (saptapada), taking pleasure in and enduring the dharma without any hostility towards all beings (sarvasatvāpratihatacitta), he will generate a lot more merit.   Even though one [accomplishes the works of] Indras, Brahmās, universal kings and bodhisatvas (śakrabrahmacakravartirājabodhisatva) as numerous as mustard seeds, if anybody, who knows that all conditioned things are impermanent and suffering (sarvaṃ saṃskṛtam anityaduḥkham), who understands that extinction is calm (śāntaṃ nirvāṇam), engenders the great compassion for all beings (satveṣu mahākaruṇotpadyate) and produces the thought of incomparable complete awakening for the sake of keeping the succession of the three jewels unbroken (triratnavaṃśasyānupacchedanārthaṃ), then he will generate a lot more merit. 
.  .  .  .  .  .  .  .  .  .  .  . 
爾時世尊告大虚空藏菩薩及諸菩薩摩訶薩言。  善男子譬如東方一世界析爲十三千大千世界。如是南西北方四維上下。各各析爲十三千大千世界。如是世界盡末爲塵。復以一塵爲一世界。若復有人於東方過爾所塵世界下於一塵。復更東行過爾所塵世界又下一塵。如是展轉盡爾所塵。於東方諸佛世界無有邊際。  南西北方四維上下亦復如是。  善男子於汝意云何。如是十方世界。所下微塵知其數不。  不也世尊。如是微塵世界唯有如來以無礙智之所究了。非餘能知。  佛言善男子是諸世界。若下微塵及不下處。盡諸世界以爲大城圍遶牆壁。上至有頂下窮水際。 滿此城中著淨芥子。以一芥子爲一佛世界。善男子於意云何。是諸芥子世界寧爲多不。  甚多世尊。  佛言善男子。如是芥子及諸世界。我知其數知百知千。乃至知緊迦羅彌未羅阿閦婆等。  若有善男子善女人求菩提故。以七寶滿爾所世界。施於爾所芥子數住功徳法。  菩薩諸佛及恭敬供養若復有人聞此甚深微妙經典。能淨信忍所得福徳勝前福徳。  若復有人以爾所芥子數行無遮施。或復有人得聞此經。於諸有情生無礙心住調柔忍。如七歩頃繋念思惟。所得福徳勝前福徳。  若復有人修諸福業。成就爾所芥子數天主帝釋大梵天王轉輪聖王。或復有人受持此經。能知無常苦空無我涅槃寂靜。如是知已於諸有情生於大悲。爲不斷三寶種故。發無上正等菩提之心。如是福徳勝前福徳 
(4) de’i tshe bcom ldan ’das kyis byaṅ chub sems dpa’ nam mkha’ mdzod la bka’ stsal pa |  rigs kyi bu ’di lta ste dper na | śar phyogs kyi stoṅ sum cu’i ’jig rten gyi khams re re yaṅ rdul phra rab kyi char rdul phra rab kyi rdul du bśig la | de bźin du lho daṅ | nub daṅ | (5) byaṅ daṅ | steg daṅ | ’og daṅ | phyogs bcu kun du stoṅ sum cu’i ’jig rten gyi khams re re yaṅ rdul phra rab kyi rdul du bśig ste | de nas rdul phra rab de dag thams cad ji sñed par śar phyogs su saṅs rgyas kyi źiṅ de sñed ’das śiṅ rdul phra rab kyi rdul gcig bźag la | (6) tshul de lta bur śar phyogs su rdul phra rab de thams cad zad zad du bźag kyaṅ | śar phyogs kyi saṅs rgyas kyi źiṅ gi mthar thug pa gaṅ yaṅ med do ||  śar phyogs su ji lta ba de bźin du phyogs bcu kun gyi phyogs re rer yaṅ saṅs rgyas kyi źiṅ de sñed do ||  rigs kyi bu ’di ji (7) sñam du sems | phyogs bcu’i saṅs rgyas kyi źiṅ de dag gi rdul phra rab rnams tshul de lta bus phyogs bcur bźag pa las tshad dam mtha’ rtogs par nus sam |  gsol pa | bcom ldan ’das de ni mi nus so || gźan du na de bźin gśegs pas saṅs rgyas kyi (324b1) ye śes chags pa mi mṅa’ bas mkhyen pa ni ma gtogs so ||  bcom ldan ’das kyis bka’ stsal pa | rigs kyi bu de ltar saṅs rgyas kyi źiṅ ji sñed pa de dag la sa gaṅ du rdul phra rab de dag bźag par gyur pa’i saṅs rgyas kyi źiṅ de dag thams cad groṅ khyer gcig tu gyur te (2) brtcig pas bskor nas ’og gi chu’i phuṅ po nas bzuṅ ste | srid pa’i rtse mo’i bar gyi groṅ khyer de dag yuṅs ’bru mi rtsub pa ’ba’ źig gis yoṅs su gaṅ bar gyur na | rigs kyi bu ’di ji sñam du sems | yuṅs ’bru de dag maṅ ṅam |  gsol pa | bcom ldan ’das (3) de bźin gśegs pas ji ltar dpe ’di btsal ba ṅo mtshar to || bcom ldan ’das gaṅ dpe ’di thos nas dad par ’gyur ba’i sems can de dag kyaṅ ṅo mtshar rmad du byuṅ ba’i chos daṅ ldan par ’gyur ro ||  bcom ldan ’das kyis bka’ stsal pa | rigs kyi bu de bźin gśegs (4) pa ni yuṅs ’bru de dag brgya phrag ’di sñed cig ce’am | stoṅ phrag ’di sñed cig ce’am | brgya stoṅ phrag ’di sñed cig ce’am | dkrigs pa daṅ | gtams pa daṅ | khyad phyin daṅ | mi ’khrugs pa phrag ’di sñed cig ce’am | saṅs rgyas kyi źiṅ ’di sñed cig ce (5) ’am | saṅs rgyas kyi źiṅ brgya phrag ’di sñed cig ce’am | saṅs rgyas kyi źiṅ stoṅ phrag ’di sñed cig ce’am | saṅs rgyas kyi źiṅ brgya stoṅ phrag ’di sñed cig yod do ||  rigs kyi bu byaṅ chub ’dod pa la la źig gis saṅs rgyas kyi źiṅ de sñed (6) rin po che sna bdun gyis rab tu bkaṅ ste | sbyin pa byin pa bas ji ltar skyes bu dam pa dam pa’i chos yoṅs su ’dzin pa gaṅ yon tan gyi chos ’di lta bu la gnas pa de dag gis de bźin gśegs pa gcig gis dam pa’i chos yoṅs su bzuṅ na ’di de bas bsod nams ches (7) maṅ du skyed do ||  yuṅs ’bru ji sñed pa de sñed kyi saṅs rgyas bcom ldan ’das rnams la gaṅ la la źig gis bsti staṅ du byas | bla mar byas | ri mor byas te mchod pa byas gaṅ zab mo’i chos la bzod pa de ni de bas bsod nams ches maṅ du skyed do ||  yuṅs ’bru ji sñed pa (325a1) de sñed kyi gtan pa med pa’i mchod sbyin byin pa bas | gaṅ gźan źig sems can thams cad la khoṅ khro ba med pa’i sems kyis chos la rab tu dga’ źiṅ bzod pas gom pa bdun por na de bas de bsod nams ches maṅ du skyed do ||  yuṅs ’bru de dag ji sñed (2) ba de sñed du brgya byin daṅ | tshaṅs pa daṅ | ’khor los sgyur ba’i rgyal po daṅ | byaṅ chub sems dpa’ sñed pa bas gźan gaṅ gis ’dus byas thams cad mi rtag pa daṅ | sdug bsṅal bar rig ciṅ chos thams cad la bdag med par rig la | mya ṅan las ’das (3) pa źi bar rig nas | sems can rnams la sñiṅ rje chen po bskyed de | dkon mchog gsum gyi rigs rgyun mi ’chad pa’i phyir bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed na | de ni de bas ches bsod nams maṅ du skyed do || 
 
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