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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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PP: Aṣṭasāhasrikā Prajñāpāramitā
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gaṅgadevībhaginīparivarta ekonaviṃśaḥ | 
de bzhin du tshor ba dang ’du shes dang ’du (5) byed rnams dang rnam par shes pa ni dge ba dang mi dge ba’i chos bsags pa dang bral ba’o || 
 
 
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Chapter XIX The goddess of the Ganges 
  atha khalv āyuṣmān subhūtir bhagavantam etad avocat - kiṃ punar bhagavan prathamacittotpādena bodhisattvo mahāsattvo ’nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate, utāho paścimacittotpādena bodhisattvo mahāsattvo ’nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate? paurvako bhagavaṃś cittotpādaḥ paścimakena cittotpādenāsamavahitaḥ, paścimakaś cittotpādaḥ paurvakeṇa cittotpādenāsamavahitaḥ |  kathaṃ bhagavan bodhisattvasya mahāsattvasya kuśalamūlānām upacayo bhavati? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - tat kiṃ manyase subhūte tailapradyotasya jvalato ’rciṣā prathamābhinipātena sā vartirdagdhā, utāho paścimābhinipātenārciṣā sā vartirdagdhā? subhūtir āha - no hīdaṃ bhagavan |  na hi bhagavan arciṣā prathamābhinipātena sā vartirdagdhā |  na ca prathamābhinipātamanāgamyārciṣā sā vartirdagdhā |  na ca bhagavan paścimābhinipātenārciṣā sā vartirdagdhā, na ca paścimābhinipātamanāgamyārciṣā sā vartirdagdhā |  bhagavān āha - tat kiṃ manyase subhūte api nu sā vartirdagdhā? subhūtir āha - dagdhā bhagavan, dagdhā sugata |  bhagavān āha - evam eva subhūte na ca prathamacittotpādena bodhisattvo mahāsattvo ’nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate, na ca prathamacittotpādamanāgamyānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate |  na ca paścimacittotpādenānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate, na ca paścimacittotpādamanāgamyānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate |  na ca taiś cittopādair na cānyatra tebhyaś cittotpādebhyo ’bhisaṃbudhyate |  abhisaṃbudhyate ca bodhisattvo mahāsattvo ’nuttarāṃ samyaksaṃbodhim || 
gzugs ni chos thams cad bsags pa dang bral ba’o ||  de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni chos thams cad bsags pa dang bral (6) ba’o ||  gzugs ni chos thams cad ting nge ’dzin mu med pa dang mtshungs pa’o ||  de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni chos thams cad ting nge ’dzin mu med pa dang mtshungs pa’o ||  gzugs ni bral ba ste gzugs kyi ngo bo nyid dang gzugs (7) kyi de bzhin nyid ni sangs rgyas kyi chos so ||  de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni bral ba ste rnam par shes pa’i ngo bo nyid dang rnam par shes pa’i de bzhin nyid ni sangs rgyas kyi chos so ||  gzugs ni chos thams cad mu med pa’i chos (260b1) nyid do ||  de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni chos thams cad mu med pa’i chos nyid do ||  gzugs ni stong pa mu med pa’i chos nyid do ||  de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni stong pa mu (2) med pa’i chos nyid do ||  gzugs ni sems dang sems las byung ba mu med pa’o || 
                     
                     
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1. Conditioned coproduction  Subhuti: If a Bodhisattva wins full enlightenment, is that due to the production of the first thought of enlightenment, or due to the last thought of enlightenment? Those two acts of thought can nowhere be synthesized [and therefore they cannot cooperate in producing a result].  How can an accumulation of a Bodhisattva’s wholesome roots take place? The Lord: What do you think, Subhuti, is the wick of a burning oil lamp burned up by the first incidence of the flame, or by the last incidence of the flame? Subhuti: Not so, O Lord!  It is not burned up by the first incidence of the flame,  nor independent of it,  and it is also not burned up by the incidence of the last flame, nor independent of it.  The Lord: Has then this wick been definitely burn up? Subhuti: Yes, Lord.  The Lord: In the same way, it is neither through the first nor through the last thought of enlightenment, nor independent of them (353) that a Bodhisattva wins full enlightenment.    He does not win it through these productions of thought, nor otherwise than through them.  And yet he does win full enlightenment. 
  evam ukte āyuṣmān subhūtir bhagavantam etad avocat - gambhīro ’yaṃ bhagavan pratītyasamutpādaḥ |  na ca nāma bhagavan prathamacittotpādenaiva bodhisattvo mahāsattvo ’nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate, na ca nāma prathamacittotpādamanāgamyānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate |  na ca nāma paścimacittotpādenaiva bodhisattvo mahāsattvo ’nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate, na ca nāma paścimacittotpādamanāgamyānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate, na ca nāma taiś cittotpādair na cānyatra tebhyaś cittotpādebhyo ’bhisaṃbudhyate |  abhisaṃbudhyate ca bodhisattvo mahāsattvo ’nuttarāṃ samyaksaṃbodhim || 
de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni sems dang sems las byung ba mu med pa’o ||  gzugs ni sems kyi spyod pa las byung ba’o ||  de bzhin (3) du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni sems kyi spyod pa las byung ba’o ||  gzugs ni dge ba dang mi dge ba dang mi dmigs pa’i bar du’o ||  de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni dge ba dang mi dge ba dang mi (4) dmigs pa’i bar du’o || 
         
         
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2. No development  Subhuti: Deep is this conditioned coproduction!       
evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - tat kiṃ manyase subhūte yac cittaṃ niruddham, api nu tat punar utpatsyate? subhūtir āha - no hīdaṃ bhagavan |  bhagavān āha - tat kiṃ manyase subhūte yac cittam anutpannam, api nu tan nirodhadharmi? āha - nirodhadharmi bhagavan |  bhagavān āha - tat kiṃ manyase subhūte yan nirodhadharmi, api nu tan nirotsyate? āha - no hīdaṃ bhagavan |  bhagavān āha - tat kiṃ manyase subhūte yac cittam anutpannam, api nu tan nirodhadharmi? āha - no hīdaṃ bhagavan |  bhagavān āha - tat kiṃ manyase subhūte yan nirodhadharmi, api nu tan nirotsyate? āha - no hīdaṃ bhagavan |  bhagavān āha - tat kiṃ manyase subhūte yac cittam anutpādānirodhadharmi, (176) api nu tan nirotsyate? āha - no hīdaṃ bhagavan |  bhagavān āha - tat kiṃ manyase subhūte yo dharmaḥ prakṛtyā svabhāvaniruddha eva, sa dharmo nirotsyate? āha - no hīdaṃ bhagavan |  bhagavān āha - tat kiṃ manyase subhūte yā dharmāṇāṃ dharmatā sā nirotsyate? āha - no hīdaṃ bhagavan |  bhagavān āha - tat kiṃ manyase subhūte tathaiva sthāsyati yathā tathatā? āha - tathaiva bhagavan sthāsyati yathā tathatā |  bhagavān āha - tat kiṃ manyase subhūte yadi tathaiva sthāsyati yathā tathatā, tadā mā kuṭasthā bhūt? āha - no hīdaṃ bhagavan |  bhagavān āha - tat kiṃ manyase subhūte gambhīrā tathatā? āha - gambhīrā bhagavan |  bhagavān āha - tat kiṃ manyase tathatāyāṃ cittam? āha - no hīdaṃ bhagavan |  bhagavān āha - tat kiṃ manyase subhūte cittaṃ tathatā? āha - no hīdaṃ bhagavan |  bhagavān āha - tat kiṃ manyase subhūte anyattathatāyāś cittam? āha - no hīdaṃ bhagavan |  bhagavān āha - samanupaśyasi tvaṃ subhūte tathatām? āha - no hīdaṃ bhagavan |  bhagavān āha - tat kiṃ manyase subhūte ya evaṃ carati sa gambhīre carati? āha - yo bhagavan evaṃ carati, sa na kvacic carati |  tat kasya hetoḥ? tathā hy asya te samudācārā na pravartante, na samudācaranti |  bhagavān āha - yaḥ subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāṃ carati, sa kva carati? āha - carati bhagavan paramārthe |  bhagavān āha - tat kiṃ manyase subhūte yo bodhisattvo mahāsattvaḥ paramārthe carati, sa nimitte carati? āha - no hīdaṃ bhagavan |  bhagavān āha - tat kiṃ manyase subhūte api nu tasya nimittam avibhāvitam? āha - no hīdaṃ bhagavan |  bhagavān āha - tat kiṃ manyase subhūte api nu bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato nimittaṃ vibhāvitaṃ bhavati? subhūtir āha - na sa bhagavan bodhisattvo mahāsattva evaṃ prayujyate - katham ahaṃ bodhisattvacaryāṃ carann ihaiva nimittaprahāṇam anuprāpnuyām iti |  sacet punar anuprāpnuyāt, apratipūrṇaiḥ sarvabuddhadharmaiḥ śrāvako bhavet |  etat tad bhagavan bodhisattvasya mahāsattvasyopāyakauśalyaṃ yat, tac ca nimittaṃ jānāti, yal lakṣaṇaṃ yan nimittamānimitte ca parijayaṃ karoti || 
gzugs ni seng ge’i sgra dang mtshungs pa’o ||  de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni seng ge’i sgra dang mtshungs pa’o ||  gzugs ni ’khrug pa med pa’o ||  de bzhin du tshor ba dang ’du shes dang ’du byed (5) rnams dang rnam par shes pa ni ’khrug pa med pa’o ||  rab ’byor de ltar na byang chub sems dpa’ sems dpa’ chen pos shes rab kyi pha rol tu phyin par rjes su rig par bya’o ||  rab ’byor gang gi tshe byang chub sems dpa’ sems dpa’ chen pos shes rab kyi pha rol tu phyin (6) pa de ltar rjes su rig par byed pa dang rnam par dpyod pa dang ’jug pa dang rtogs par byed pa dang sems pa dang ’jal ba dang nye bar rtog pa dang | sgyu dang g.yo thams cad rnam par spangs pa’i yid la byed pa dang le lo thams cad rnam par spangs pa’i yid la byed pa dang (7) rlom sems thams cad rnam par spangs pa’i yid la byed pa dang bdag stong pa rnam par spangs pa’i yid la byed pa dang gzhan la smod pa rnam par spangs pa’i yid la byed pa dang bdag tu ’du shes rnam par spangs pa’i yid la byed pa dang sems can du ’du shes rnam par (261a1) spangs pa’i yid la byed pa dang rnyed pa dang bkur sti dang tshigs su bcad pa rnam par spangs pa’i yid la byed pa dang sgrib pa lnga rnam par spangs pa’i yid la byed pa dang phrag dog dang ser sna rnam par spangs pa yid la byed pa dang skye bo thams cad spangs pa’i yid (2) la byed pa dag gis sgom par ’gyur ba de’i tshe de la yon tan thams cad yongs su rdzogs pa dang sangs rgyas kyi zhing bla na med pa dang sangs rgyas kyi chos rnams yongs su rdzogs pa rnyed dka’ bar mi ’gyur ro ||  ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa (3) las rjes su rig pa’i le’u zhes bya ste nyi shu rtsa dgu pa’o ||  || shes rab kyi pha rol tu phyin pa brgyad stong pa | bam po nyi shu gsum pa | rab ’byor gzhan yang shes rab kyi pha rol tu phyin pa ’di ci ltar byang chub sems dpa’ sems dpa’ chen po (4) rtag tu ngu gang da ltar de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas sgra dbyang ma mi zad par sgrogs pa’i drung du na tshangs par spyad pa spyod pa des yongs su btsal ba de bzhin du yongs su btsal bar bya’o ||  de skad ces bka’ stsal pa dang | bcom (5) ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to ||  bcom ldan ’das byang chub sems dpa’ sems dpa’ chen po rtag tu ngus shes rab kyi pha rol tu phyin pa de chol ba na ci ltar yongs su btsal lags | de skad ces gsol pa dang | bcom ldan ’das (6) kyis tshe dang ldan pa rab ’byor la ’di skad ces bka’ stsal to ||  byang chub sems dpa’ sems dpa’ chen po rtag tu ngu sngon shes rab kyi pha rol tu phyin pa yongs su tshol ba na lus la ched cher mi byed srog la mi lta rnyed pa dang bkur sti dang tshigs su bcad pa dag la mi gnas par yongs (7) su btsal bas yongs su btsal to ||  des shes rab kyi pha rol tu phyin pa yongs su tshol zhing ’brog dgon pa zhig tu phyin pa na bar snang las | rigs kyi bu shar phyogs su song zhig dang shes rab kyi pha rol tu phyin pa thos par ’gyur gyis | ci ltar lus ngal ba yid la byed pa mi skyed (261b1) pa dang gnyid dang rmugs pa yid la byed pa mi skyed pa dang bza’ ba yid la byed pa mi skyed pa dang btung ba yid la byed pa mi skyed pa dang mtshan mo yid la byed pa mi skyed pa dang nyin mo yid la byed pa mi skyed pa dang grang ba yid la byed pa mi skyed pa dang tsha ba yid la byed pa mi skyed pa de ltar (2) song zhig | nang ngam phyi rol gang la yang sems smon par ma byed cig rigs kyi bu g.yon du ma lta bar song zhig | g.yas su ma yin shar du ma yin lho ru ma yin nub tu ma yin byang du ma yin steng du ma yin ’og tu ma yin phyogs mtshams su yang ma lta bar song zhig | rigs (3) kyi bu ci ltar bdag las ma g.yos shing ’jig tshogs las kyang ma yin pa dang ci ltar gzugs las kyang ma g.yos pa dang ci ltar tshor ba dang ’du shes dang ’du byed rnams dang ci ltar rnam par shes pa las kyang ma g.yos pa de ltar song zhig | gang ’di las g.yos pa de ni rnam (4) par nyams par ’gyur ro ||  ci las nyams par ’gyur zhe na | sangs rgyas kyi chos rnams las nyams par ’gyur ro ||  gang sangs rgyas kyi chos rnams las nyams par ’gyur ba de ni ’khor pa la spyod do ||  gang ’khor ba la spyod pa de ni shes rab kyi pha rol tu phyin pa la (5) mi spyod de des shes rab kyi pha rol tu phyin pa rjes su mi ’thob bo zhes bya ba’i sgra thos par gyur to ||  de skad ces smras pa dang | byang chub sems dpa’ sems dpa’ chen po rtag tu dus sgra de la ’di skad ces de bzhin du bya’o ||  de ci’i phyir zhe na | nga ni sems can thams cad la (6) snang bar byed ’dod pa dang sangs rgyas kyi chos thams cad sgrub par ’dod pa’i phyir ro zhes smras so ||  de skad ces smras pa dang | sgra des byang chub sems dpa’ sems dpa’ chen po rtag tu ngu la ’di skad ces rigs kyi bu rtag tu ngu legs so legs so zhes smras so ||  de nas (7) byang chub sems dpa’ sems dpa’ chen po rtag tu ngus yang sgra thos te | rigs kyi bu khyod kyis stong pa nyid dang mtshan ma med pa dang smon pa med par chos thams cad la mos pa bskyed la shes rab kyi pha rol tu phyin pa yongs su btsal par bya’o ||  khyod kyis mtshan ma yongs (262a1) su spang ba dang dngos po yongs su spang ba dang sems can du lta ba yongs su spang bar bya’o ||  rigs kyi bu khyod kyis sdig pa’i grogs po dag yongs su spang bar bya’o ||  dge ba’i bshes gnyen gang chos thams cad stong pa nyid dang mtshan ma med pa (2) dang smon pa med pa dang ma byung ba dang ma skyes pa dang ma ’gags pa dang dngos po med par chos rnams ston pa dag la khyod kyis bsnyen par bya gus par bya bsnyen bkur bya’o ||  rigs kyi bu khyod kyis de ltar bsgrubs na ring po mi thogs par shes rab kyi pha rol tu phyin pa glegs bam du (3) chud pa ’am dge slong chos smra ba’i lus la yod pa thos par ’gyur te | rigs kyi bu gang las shes rab kyi pha rol tu phyin pa ’di thos pa de la khyod kyis ston par ’du shes bskyed par bya zhing khyod kyis byas pa gzo ba dang byas pa tshor bar bya ste | gang las shes rab kyi pha (4) rol tu phyin pa ’di thos pa ’di ni bdag gi dge ba’i bshes gnyen yin te ’di bdag gis thos pas myur du bla na med pa yang dag par rdzogs pa’i byang chub las phyir mi ldog par ’gyur | de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams la bsnyen par (5) ’gyur zhing | sangs rgyas kyi zhing de bzhin gshegs pa dang ma bral ba rnams su skye bar ’gyur ro || 
                                             
                                             
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The Lord: Subhuti, will that [first] thought which has stopped [after its momentary appearance] be again produced [at the time of the second thought]? Subhuti: No Lord.  The Lord: That thought which has [in the past] been produced, is that by its very nature doomed to stop? Subhuti: Yes it is, O Lord.  The Lord: If something is by its very nature doomed to stop, will that be destroyed? Subhuti: No, Lord.  (354) The Lord: That thought which has [not yet] been produced, is that by its very nature doomed to stop? Subhuti: No, Lord [because something which has not been produced cannot be stopped].  The Lord: But when it comes to the point when by its own nature it is doomed to stop, will it then be destroyed? Subhuti: No, Lord.  The Lord: If the essential nature of that thought involves neither production nor stopping, will that then be stopped? Subhuti: No, Lord.  The Lord: If a dharma is, by its essential original nature, stopped already in its own-being, will that dharma be stopped? Subhuti: No, Lord.  The Lord: Will the true nature of dharmas be stopped? Subhuti: No, Lord.  The Lord: Will the Bodhisattva stand firm in the same way in which Suchness stands firm? Subhuti: Yes, he will.  (355) The Lord: Will then that Suchness not be in danger of being changed away from its overtowering immobility? Subhuti: No, Lord.  The Lord: Deep is Suchness. Subhuti: It is deep, O Lord.  The Lord: Is thought in Suchness? Subhuti: No, Lord.  The Lord: Is thought [identical with] Suchness? Subhuti: No, Lord.  The Lord: Is thought other than Suchness? Subhuti: No, Lord.  The Lord: Can you see a Suchness? Subhuti: No, Lord.  The Lord: One who courses like unto Suchness, he courses in the deep? Subhuti: He courses nowhere at all.  For any ideas as to his own performance habitually neither proceed in him, nor befall him.  The Lord: Where does a Bodhisattva course when he courses in perfect wisdom? (356) Subhuti: In ultimate reality.  The Lord: When coursing in ultimate reality does he course in a sign? Subhuti: No, Lord.  The Lord: Is then the sign to him something which he has not undone by meditational development? Subhuti: No, Lord.  The Lord: Does then the sign become to the Bodhisattva who courses in perfect wisdom, something which he has undone by his meditational development? Subhuti: That Bodhisattva does not make any efforts, while he courses in the course of a Bodhisattva, to reach in this present birth the state in which all signs are forsaken.  If he were to reach that state before all Buddha-dharmas are complete in him, he would automatically become a Disciple.  The skill in means of a Bodhisattva consists in this, that he cognizes that sign, both its mark and cause, and yet he surrenders himself completely to the Signless [realm of dharma, in which no sign has ever arisen]. 
atha khalv āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - ya āyuṣman subhūte bodhisattvo mahāsattvaḥ svapnāntaragatas trīṇi vimokṣamukhāni bhāvayati - śūnyatāmānimittamapraṇihitaṃ ca, api nu tasya prajñāpāramitā vivardhate? subhūtir āha - saced āyuṣman śāriputra divasabhāvanayā vivardhate, evaṃ svapnāntaragatasyāpi vivardhate |  tat kasya hetoḥ? avikalpo hi āyuṣman śāriputra svapnaś ca divasaś cokto bhagavatā |  saced āyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitālābhī divase divase prajñāpāramitāyāṃ carati, tato ’sya prajñāpāramitābhyāsataḥ svapnāntaragatasyāpi bodhisattvasya mahāsattvasya prajñāpāramitāvaipulyena bhavitavyam |  śāriputra āha - yat punar āyuṣman subhūte strī vā puruṣo vā svapnāntaragataḥ karma śubham aśubhaṃ vā karoti, kiṃ bhavati tasya karmaṇa ācayo vopacayo vā? subhūtir āha - yathā svapnopamāḥ sarvadharmoktā bhagavatā, tathā na tasya karmaṇo bhavaty ācayo vopacayo vā |  atha punar āyuṣman śāriputra sa puruṣaḥ prativibuddhaḥ san vikalpayan hatasaṃjñām utpādayati, (177) bhavati tasya karmaṇa ācayo vopacayo vā |  kathaṃ ca āyuṣman śāriputra vikalpayan hatasaṃjñām utpādayati? sacet svapnāntaragataḥ prāṇātipātaṃ kṛtvā prativibuddhaḥ sann evaṃ vikalpayati - aho hataḥ, sādhu hataḥ, suṣṭhu hataḥ, mayā hataḥ, ity evaṃ vikalpayan hatasaṃjñām utpādayati | 
mi khom pa rnams spong bar ’gyur ro ||  dal ba phun sum tshogs pa spyad pa thob par ’gyur ro ||  rigs kyi bu phan yon ’di rnams khyod kyis yongs su rtogs la dge slong chos (6) smra ba la ston pa yin par ’du shes bskyed par bya’o ||  rigs kyi bu khyod kyis ’jig rten gyi zang zing dang ldan pa’i sems kyi rgyud kyis dge slong chos smra ba’i phyi bzhin ’brang bar mi bya’i khyod kyis dge slong chos smra ba la chos don du gnyer ba dang chos la gus par bya bas phyi bzhin ’brang bar (7) bya’o ||  khyod kyis bdud kyi las rnams kyang rtogs par bya ste | rigs kyi bu bdud sdig can ni byang chub sems dpa’ sems dpa’ chen po rnams la gzugs dang sgra dang dri dang ro dang reg pa dag bsnyen pa dang bsten pa dang spyad par bya ba’i phyir nye bar sgrub ste | de dag chos sma ba des zil (262b1) gyis mnan nas thabs mkhas pas ’grogs shing sten pa dang bsnyen par byed pa yang yod de rigs kyi bu khyod kyis dge slong chos smra ba de la ma dad pa skyed par mi bya’o ||  gzhan du na sems ’di ltar bskyed par bya ste bdag ni thabs mkhas pa de mi shes kyi ’di ni thabs mkhas (2) pa rab tu shes so || 
           
           
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Sariputra: Does a Bodhisattva’s perfect wisdom increase when in his dreams he develops the three doors to deliverance, i.e. the Empty, the Signless and the Wishless? Subhuti: If it increases through development by day, then it also increases in one who dreams [about it].  For the Lord has said that dream and waking are indiscriminate, [essentially the same].  If (357) a Bodhisattva who has received perfect wisdom, day by day courses in perfect wisdom, then he also in his dreams remains quite close to perfect wisdom, and develops it even then in abundance.  Sariputra: If someone in his dreams does a deed, wholesome or unwholesome, will that be added on to the heap or collection of his karma? Subhuti: In so far as the Lord has taught that ultimately all dharmas are like a dream, in so far [i.e. from the standpoint of ultimate reality] that deed will not be added to his heap or collection of karma.  But on the other hand [from the standpoint of empirical reality], that deed will be added to the heap and collection of his karma if, after the man has woken up, he thinks the dream over, and consciously forms the notion that he wants to kill someone.  How does he do that? During his dream he may have taken life, and after he has woken up, he thinks it over like this: “it is good that he was killed! It is right that he was killed! It was just that he was killed! It was I who killed him.” Such thoughts are equivalent to the conscious notion that he wants to kill someone. 
  śāriputra āha - saced āyuṣman subhūte sa puruṣaḥ prativibuddhaḥ san vikalpayan hatasaṃjñām utpādayati - aho hataḥ, sādhu hataḥ, suṣṭhu hataḥ, mayā hata iti, bhavati tasya karmaṇa ācayo vopacayo vā? buddho bhagavān api vikalpayan kṣayasaṃjñām utpādayati |  tasyāpi karmaṇa ācayo vopacayo vā bhavet? subhūtir āha - no hīdam āyuṣman śāriputra |  tat kasya hetoḥ? sarvakalpavikalpaprahīṇo hi tathāgataḥ |  tadyathāpi nāma ākāśam eva āyuṣman śāriputra nānārambaṇaṃ karmotpadyate, nānārambaṇaṃ cittam utpadyate |  tasmāt tarhy āyuṣman śāriputra sārambaṇam eva karmotpadyate, nānārambaṇam |  sārambaṇam eva cittam utpadyate, nānārambaṇam |  dṛṣṭaśrutamatavijñāteṣv āyuṣman śāriputra dharmeṣu buddhiḥ pravartate |  tatra kācid buddhiḥ saṃkleśaṃ parigṛhṇāti, kācid buddhir vyavadānaṃ parigṛhṇāti |  tasmāt tarhi āyuṣman śāriputra sārambaṇaiiva cetanotpadyate nānārambaṇā, sārambaṇam eva karmotpadyate nānārambaṇam |  śāriputra āha - yadāyuṣman subhūte sarvārambaṇāni viviktāni ākhyātāni bhagavatā, tadā kasmād āyuṣman subhūte sārambaṇaiva cetanotpadyate nānārambaṇā? subhūtir āha - nimittīkṛtya āyuṣman śāriputra vidyamānam evārambaṇam ārambaṇīkṛtya sārambaṇaiva cetanotpadyate, nānārambaṇā |  cetanāpy āyuṣman śāriputra viviktā, nimittam api viviktam |  evam avidyāpratyayāḥ saṃskārā api viviktāḥ, saṃskārapratyayaṃ vijñānam api, yāvaj jātipratyayaṃ jarāmaraṇam api viviktam |  evam eva āyuṣman śāriputra sarvārambaṇāni viviktāni |  nimittena viviktā cetanā lokavyavahāram upādāyotpadyata iti || 
’di ni sems can gdul ba’i tshul gyis sems can rnams kyi dge ba’i rtsa ba yongs su gzung ba’i phyir chos ’di dag la brten cing ’grogs te bsnyen par byed kyi byang chub sems dpa’ sems dpa’ chen po rnams ni gang la yang chags pa ’am sgrib pa med (3) kyis | skad cig de nyid la rigs kyi bu khyod nyid kyis chos rnams kyi yang dag pa’i tshul so sor brtag par bya’o ||  rigs kyi bu chos rnams kyi yang dag pa’i tshul gang zhe na | ’di lta ste chos thams cad kun nas nyon mongs pa ma yin rnam par byang ba ma yin no ||  de ci’i (4) phyir zhe na | chos thams cad ni ngo bo nyid kyis stong pa’o ||  chos thams cad ni sems can med pa srog med pa gsob med pa skyes bu med pa gang zag med pa sgyu ma lta bu rmi lam lta bu sgra brnyan lta bu mig yor lta bu ste | rigs kyi bu khyod kyis chos thams cad kyi yang dag (5) pa’i tshul de ltar rtog cing chos smra ba’i rjes su ’brang na ring por mi thogs par shes rab kyi pha rol tu phyin pa la nges par ’byung bar ’gyur ro ||  rigs kyi bu gzhan yang khyod kyis bdud kyi las la sems shig | rigs kyi bu gal te chos smra ba dag shes rab kyi pha rol tu phyin pa (6) don du gnyer ba’i rigs kyi bu la brnyas par byed cing mi sems na de la rigs kyi bu khyod kyis phyir bsngo bar mi bya ste | gzhan du na chos don du gnyer tha nyid dang chos la gus par byed pa nyid dang yid mi skyo bas dge slong chos smra ba’i phyi bzhin ’brang bar bya’o zhes de skad kyang thos so ||  (7) de nas byang chub sems dpa’ sems dpa’ chen po rtag tu dus sgra de las rjes su bstan pa ’di blangs nas shar phyogs ga la ba der song ba dang | ring por ma phyin par de ’di snyam du sems te bdag gis sgra de la ci srid du ’gro bar bya ba ma dres so snyam du bsams nas des phyogs de (263a1) nyid du ngu zhing cho nges ’debs te de mya ngan byed la smre shing ’dug ste | de ’di snyam du sa phyogs ’di nyid du nyin zhag gcig gi bar du nyin mtshan ’da’ bar bya’o ||  nyin mtshan gnyis sam gsum mam bzhi ’am lnga ’am drug gam nyin mtshan bdun yang ’da’ (2) bar bya ste | shes rab kyi pha rol tu phyin pa thos par ma gyur gyi bar du | lus dal ba yid la byed pa mi skyed rmugs pa dang gnyid yid la byed pa mi skyed bza’ ba yid la byed pa mi skyed btung ba yid la byed pa mi skyed mtshan mor yid la byed pa mi skyed nyin mor yid la byed pa (3) mi skyed grang ba yid la byed pa mi skyed tsha ba yid la byed pa mi skyed do snyam du bsams so ||  rab ’byor ’di lta ste dper na skyes bu la la zhig bu gcig pu ’chi ba’i dus byas na sdug bsngal ba dang yid mi bde ba chen po dang ldan par ’gyur te | de bu’i mya ngan gyi bu gcig pu yid la (4) byed pa nyid ma gtogs par yid la byed pa gzhan gang yang mi ’byung ste | rab ’byor de bzhin du byang chub sems dpa’ sems dpa’ chen po rtag tu ngus yang de’i tshe bdag gis nam shes rab kyi pha rol tu phyin pa thos par ’gyur snyam pa ma gtogs par yid la byed pa gzhan (5) gang yang ma byung ngo ||  rab ’byor de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu de ltar gdung zhing ’dug pa’i mdun du de bzhin gshegs pa’i gzugs shig bzhugs nas legs so zhes bya ba byin te ’di skad du | rigs kyi bu khyod kyis tshig de skad smra ba (6) legs so legs so ||  ci ltar khyod kyis da ltar yongs su btsal ba de bzhin du rigs kyi bu sngon gyi de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams kyis kyang sngon byang chub sems dpa’ spyad pa spyod pa na shes rab kyi pha rol tu phyin pa yongs su (7) btsal to ||  rigs kyi bu de’i phyir khyod kyis brtson ’grus ’di nyid dang spro ba ’di nyid dang don du gnyer ba ’di nyid dang ’dod pa ’di lta bu nyid kyis rjes su ’brang zhing shar phyogs nyid du song shig dang | rigs kyi bu ’di nas dpag tshad lnga brgya na spos dang ldan pa zhes bya ba’i grong khyer rin po che (263b1) sna bdun gyi rang bzhin gyi ra ba rim pa bdun gyis bskor ba | ’obs rim pa bdun dang shing ta li ’phreng ba rim pa bdun gyis yongs su bskor ba | chur dpag tshad bcu gnyis zheng du dpag tshad bcu gnyis yod pa ’byor ba rgyas pa bde ba lo legs pa skye bo mang po dang mis gang (2) ba | bar gyi tshong khang gi phreng ba ri mo sna tshogs su bris pa lta bur blta na sdug pa phigs par gyur pa mnyam zhing mtshungs pa | skye bo dang khyogs kyi bzhon pa dang rkang gis ’gro ba’i gnas ’dzer dog med par gnas pa lnga brgya dag gis legs par bsgrubs pa | grong khyer gyi (3) khor yug tu zhol gyi phyir rin po che sna bdun gyi rang bzhin gyis bskor la | rin po che sna bdun gyi rang bzhin gyi ra ba de dag gi mda’ yab rnams ni ’dzam bu’i chu bo’i gser las byas pa | mtho zhing tshad dang ldan pa mda’ yab thams cad kyi rtse mo las kyang rin po che sna bdun gyi (4) rang bzhin gyi shing skyes te | rin po che sna tshogs bkra ba’i shing thog gi ’bras bu chags pa | mda’ yab las shing skyes pa thams cad las kyang rin po che’i rang bzhin gyi thag gu byung bas mda’ yab gnyis pa’i shing gzhan dang ’brel pa thams cad dang ldan pa’i grong khyer de gser (5) gyi dril bu g.yer ka’i dra bas khebs te | dril bu g.yer ka’i dra ba de dag la rlung gis btab na sgra ’jam zhing snyan pa yid du ’ong ba dag ’byung ba ’di lta ste | dper na yan lag lnga dang ldan pa’i rol mo sna tshogs pa | rol mo mkhan mkhas pas brdungs shing blangs na sgra (6) ’jam zhing snyan pa yid du ’ong ba dag ’byung ba de bzhin du | dril bu g.yer ka’i dra ba de dag la rlung gis btab na sgra ’jam zhing snyan pa yid du ’ong ba dag ’byung ste | sgra des sems can de dag rtse dga’ zhing dga’ mgur spyod do ||  grong khyer de khor yug tu ’obs chu rjes su (7) mthun par ’bab pa’i tshul yongs su gang zhing | chu ha cang yang mi grang ba ha cang mi dro bas gang bdag yod do ||  chu de dag nyid la sems can rnams kyi sngon gyi las kyi rnam par smin pas grub pa | rin po che sna bdun rnam par bkra zhing blta na sdug pa’i gru dag yod de | der (264a1) sems can dag zhugs nas rtse ’ga’ zhing dga’ mgur spyod do ||  chu de dag thams cad kyang ud pa la dang ku mu da dang pad ma dkar po dag gis khebs pa | me tog gi rigs che zhing bzang la dri bzang po’i ngad dang ldan pa gzhan dag gis kyang khebs te | stong (2) gsum gyi stong chen po’i ’jig rten gyi khams na yod pa’i me tog gi rigs las de na med pa gang yang med do ||  grong khyer de’i nang na skyed mos tshal lnga brgya yod de | thams cad kyang rin po che sna bdun gyi rang bzhin rnam par bkra zhing blta na sdug pa sha stag ste | skyed mos tshal de (3) dag re re na yang rdzing bu khor yug tu rgyang grags kyi tshad tsam lta brgya lnga brgya yod de | rdzing bu de dag thams cad nas rin po che sna bdun gyi rang bzhin gyi me tog ud pa la dang ku mu da deng pad ma dkar po rnam par bkra zhing blta na sdug pa dag skyes te de dag gis chu de khebs shing | ud (4) pa la dang ku mu da dang pad ma dkar po bzang po de dag thams cad kyang chu zheng du shing rta’i ’khor lo tsam ste | dri bzang ba sngon po kha dog sngon po sngon por ston pa sngon por snang ba | ser po kha dog ser po ser por ston pa ser por snang ba | dmar po kha dog dmar po dmar por (5) ston pa dmar por snang ba | dkar po kha dog dkar po dkar por ston pa dkar por snang ba dag yod do || rdzing bu de dag thams cad na ngang ngur dang khrung khrung dang kā raṇḍa dang sa ra sa sgra ’byin pa dag yod do || 
                             
                             
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3. No objective supports and no own-being  Sariputra: If as a result of such conscious reflections the deed of that man is added on to his collection of karma, then the deed of the Buddha, the Lord, when he, thinking to himself, consciously forms the notion that he wants to enter extinction,  (358) will also be added to the Buddha’s heap and collection of karma? Subhuti: No, indeed not, Sariputra.  For the Tathagata is one who has forsaken all reflections and discriminations.  Space on its own cannot raise a deed or a thought without the help of an objective support.  A deed can arise only with an objective support, not without one.  A thought can arise only with an objective support, not without one.  Intellectual acts must refer to dharmas which are seen, heard, felt, or known.  In respect of some objects intellectual acts take defilement upon themselves, in respect of others purification.  Acts of will and deeds can therefore arise only with objective support, not without.  Sariputra: Since the Lord has described all objective supports as isolated [without an inherent relation to a subject], how can an act of will arise only with objective support, and not without? Subhuti: An act of will is raised only with an objective support, and not without, in the sense that one treats an actually non-existent objective support as a sign, as an objective support.  In fact also the act of will is isolated, and also the sign.  And so are Karma-formations which are conditioned by ignorance, and so all the links of conditioned co-production, up to decay and death conditioned by birth.  Even so objective supports are isolated.  The act of will is isolated from the sign [which seems to cause it], and it arises only in reference to the conventional expressions current in the world. 
śāriputra āha - yad āyuṣman subhūte bodhisattvo mahāsattvaḥ svapnāntaragato dānaṃ dadyāt, tac ca dānam anuttarāyāṃ samyaksaṃbodhau pariṇāmayati |  pariṇāmitaṃ kiṃ tad dānaṃ vaktavyam? subhūtir āha - ayam āyuṣman śāriputra maitreyo bodhisattvo mahāsattvaḥ saṃmukhībhūtaḥ |  eṣa tathāgatena vyākṛto ’nuttarāyāṃ samyaksaṃbodhau |  eṣo ’trārthe kāyasākṣī |  eṣa praṣṭavyaḥ |  eṣa enam arthaṃ visarjayiṣyati |  atha khalv āyuṣmān śāriputro maitreyaṃ bodhisattvaṃ mahāsattvam etad avocat - ayam āyuṣman maitreya subhūtiḥ sthavira evam āha - mayaṃ maitreyo bodhisattvo mahāsattvaḥ |  eṣa enam arthaṃ visarjayiṣyatīti |  visarjaya āyuṣmann ajita enam artham |  atha khalu maitreyo bodhisattvo mahāsattva āyuṣmantaṃ subhūtim etad avocat - yad āyuṣmān subhūtir evam āha - ayaṃ maitreyo bodhisattvo mahāsattvaḥ |  eṣa enam arthaṃ visarjayiṣyatīti |  kiṃ punar āyuṣman subhūte yad etan nāmadheyaṃ maitreya iti? etad enam arthaṃ visarjayiṣyati, uta rūpaṃ visarjayiṣyati, uta vedanā saṃjñā saṃskārāḥ, atha vijñānaṃ visarjayiṣyati, utāho varṇo visarjayiṣyati, atha saṃsthānaṃ visarjayiṣyati, utāho yā rūpasya śūnyatā, sā visarjayiṣyati? evaṃ yā vedanāyāḥ saṃjñāyāḥ saṃskārāṇām, (178) yā vijñānasya śūnyatā, sā visarjayiṣyati? yā khalu punar āyuṣman subhūte rūpasya śūnyatā, na sā pratibalā visarjayitum |  evaṃ vedanāyāḥ saṃjñāyāḥ saṃskārāṇām |  yā khalu punar āyuṣman subhūte vijñānasya śūnyatā, na sā pratibalā visarjayitum |  tam apy aham āyuṣman subhūte dharmaṃ na samanupaśyāmi, yo dharmo visarjayet |  tam apy ahaṃ dharmaṃ na samanupaśyāmi, yo dharmo visarjayitavyaḥ |  tam apy ahaṃ dharmaṃ na samanupaśyāmi, yena dharmeṇa visarjayet |  tam apy ahaṃ dharmaṃ na samanupaśyāmi, yo dharmo vyākṛto ’nuttarāyāṃ samyaksaṃbodhau || 
skyed mos tshal de dag thams cad kyang nga yir bya ba med cing yongs su ’dzin (6) pa med de | ’di ltar yun ring por sems can de dag shes rab kyi pha rol tu phyin pa la spyod cing | sangs rgyas kyi tshul la gus par byed pa rjes su ’gro ba’i thos pa dang sems pa legs par rtogs pa | yun ring por chos zab mo la mos pa’i sems can de dag nyid kyi sngon gyi (7) las kyi rnam par smin pas grub pa yin no ||  nga la rigs kyi bu grong khyer spos dang ldan pa de’i dbus kyi bzhi mdo na byang chub sems dpa’ sems dpa’ chen po chos ’phags kyi khang pa rin po che sna bdun las byas pa khor yug tu dpag tshad kyi tshad tsam | rnam par bkra zhing blta na (264b1) sdug pa rab rim pa bdun dang ta la’i phreng ba rim pa bdun gyis yongs su bskor ba zhig yod de | khang pa de na khang pa’i longs spyad pa dang nye bar longs spyad pa dang | yongs su longs spyod pa dag rtag tu dga’ ba zhes bya ba’i skyed mos tshal dang mya ngan med ces bya ba dang mya ngan (2) bral zhes bya ba dang me tog sna tshogs pa zhes bya ba’i skyed mos tshal dang skyed mos tshal bzhi yod de | skyed mos tshal de dag re re na yang ’di lta ste | rdzing bu bzang po zhes bya ba dang bzang mchog ces bya ba dang dga’ ba zhes bya ba dang dga’ mchog ces bya ba dang bde ba zhes bya ba dang (3) bde mchog ces bya ba dang nges pa zhes bya ba dang mi ’bab pa ces bya ba brgyad brgyad yod de | yang rdzing bu de dag gi ngos gcig ni gser gyi rang bzhin | ngos gnyis pa ni dngul gyi rang bzhin | ngos gsum pa ni bai dūrya’i rang bzhin | ngos bzhi pa ni shel gyi rang bzhin | ’og (4) gi sa gzhi ni kar ge ta na’i rang bzhin la gser gyi bye ma bdal ba ste | rdzing bu de dag re re la yang them skas them pa rin po che’i rang bzhin sna tshogs rnam pa tha dad pas brgyan pa brgyad brgyad yod de | them skas de dag thams cad kyi bar nas kyang ’dzam bu’i chu bo’i gser gyi shing (5) ljon pa dag skyes so ||  rdzing bu de dag thams cad kyi chu ni me tog ud pa la dang ku mud dang pad ma dkar po sna tshogs kyis khebs shing ngang ngur dang khrung khrung dang kā ra ṇda dang sa ra sa rnams sgang ’byin to || rdzing bu de dag gi khor yug tu me tog gi shing rnam pa sna tshogs skyes te me tog gi (6) shing de dag la rlung gis bskyod pa dang | me tog rnams rdzing bu’i nang du ltung bas rdzing bu de dag thams cad kyi chu yang tsan dan gyi drir phyogs shing kha dog dang ldan dri dang ldan ro dang ldan reg dang ldan no ||  de nas byang chub sems dpa’ sems dpa’ chen po chos ’phags ’khor dang (7) bcas pa bud med drug khri brgyad stong dang lhan cig tu ’dod pa’i yon tan lnga dang ldan zhing dbang du gyur te | rtse dga’ zhing dga’ mgur spyod do ||  grong khyer de na sems can skyes pa dang bud med gang gzhan dag ’khod pa de dag thams cad kyang skyed mos tshal lam rdzing bu dag na (265a1) rtag tu dga’ zhing ’dod pa’i yon tan lnga dang ldan nas dbang du gyur te rtse dga’ zhing dga’ mgur spyod do ||  yang byang chub sems dpa’ sems dpa’ chen po chos ’phags de dus de srid du ’khor rnams dang lhan cig tu rtse dga’ zhing dga’ mgur spyod par byed cing (2) de na dus gsum du shes rab kyi pha rol tu phyin pa ston to ||  sems can gang dag grong khyer spos ldan na ’khod pa de dag kyang grong khyer gyi dbus kyi bzhi mdor byang chub sems dpa’ sems dpa’ chen po chos ’phags kyi khri gser gyi rkang pa dang dngul gyi rkang pa dang bai dūrya’i rkang (3) pa dang shel gyi rkang pa btsugs pa | shing bal bting bstan par tshangs can bting ba steng snying po can du byas pa ka shi ka’i gos bting ba ’phang du rgyang grags phyed yod pa bshams te | steng gi bar snang la yang gos kyi bla re mu tig gis brgyan pa bres pa la ci ’di legs par (4) gnas sam snyam pa | legs par gnas pa sna tshogs pa rnam par smin pas lhan cig tu mnyam par rab tu ’dzin par byed cing sa phyogs de khor yug tu yang me tog kha dog sna lnga pa dag mngon par gtor rab tu gtor yang dag par gtor bar byed la | ci ltar yang ’di (5) chos kyi bsam pa rnam par dag pa dang | byang chub sems dpa’ sems dpa’ chen po chos ’phags chos la gus pas | sa phyogs de yang dri dang bdug pa sna tshogs kyis shin tu bdug par byed do ||  de la byang chub sems dpa’ sems dpa’ chen po chos ’phags ’dug (6) nas shes rab kyi pha rol tu phyin pa ston te | rigs kyi bu sems can de dag ni de ltar chos la gus par byed cing chos rnams la rten pa dang | dad pa dang ldan pas dad pa dang dad pa skyed pas byang chub sems dpa’ sems dpa’ chen po chos ’phags kyi drung du shes rab kyi pha rol (7) tu phyin pa nyan to ||  de na gang dag nyan pa’i lha dang mi srog chags brgya phrag mang po | srog chags stong phrag mang po | srog chags brgya stong phrag mang po tshogs pa de dag las la la ni lung ’bogs | la la ni kha ton byed | la la ni yi ger ’dri | la la ni tshul bzhi (265b1) yid la byed pas rtogs par byed do ||  sems can de dag thams cad kyang log par mi ltung ba’i chos can te | bla na med pa yang dag par rdzogs pa’i byang chub las phyir mi ldog pa yin no ||  rigs kyi bu khyod byang chub sems dpa’ sems dpa’ chen po chos ’phags de’i (2) drung du song shig dang de las shes rab kyi pha rol tu phyin pa thos par ’gyur ro ||  rigs kyi bu de ni yun ring po nas khyod kyi dge ba’i bshes gnyen yin te | bla na med pa yang dag par rdzogs pa’i byang chub yang dag par ston pa | yang dag par ’dzin du ’jug pa | yang dag par gzengs (3) stod pa | yang dag par rab tu dga’ bar byed pa yin no ||  rigs kyi bu des kyang sngon da ltar khyod ci ltar tshol ba de bzhin du shes rab kyi pha rol tu phyin pa yongs su btsal gyis | rigs kyi bu khyod nyin mtshan du yid la byed pa rgyun ma bcad par bskyed pas song shig dang | (4) ring po mi thogs par shes rab kyi pha rol tu phyin pa thos par ’gyur ro zhes gsungs so ||  de nas byang chub sems dpa’ sems dpa’ chen po rtag tu dus de thos nas dga’ mgu yi rangs | rab tu mgu zhing dga’ ba dang yid bde ba skyes par gyur pa ’di lta ste | dper na skyes bu (5) mde’u dug can zhig gis phog na yid la byed pa gzhan mi skyed kyi | gang bdag zug rngu ’di sgrol cing bdag sdug bsngal ’di las thar par byed pa zug rngu ’byin pa’i snan pa bdag gis nam rnyed snyam sems pa de bzhin du | byang chub sems dpa’ sems dpa’ chen po (6) rtag tu ngus yang de’i tshe gang bdag la shes rab kyi pha rol tu phyin pa de thos par byed cing chos gang thos nas bdag gi dmigs pa yid la byed pa spong bar ’gyur pa’i rigs kyi bu de bdag gis rnam mthong snyam sems pa ma gtogs par chos gang yang yid la mi byed do ||  de nas (7) byang chub sems dpa’ sems dpa’ chen po rtag tu ngus phyogs de nyid du ’dug pa na | byang chub sems dpa’ sems dpa’ chen po chos ’phags de shes rab kyi pha rol tu phyin pa ston pa thos so ||  thos nas kyang chos thams cad la mi gnas pa’i ’du shes bskyed nas de ting nge ’dzin (266a1) gyi sgo du ma mngon du gyur pa ’di lta ste | chos thams cad kyi ngo bo nyid la lta ba zhes bya ba’i ting nge ’dzin dang | chos thams cad kyi ngo bo nyid mi dmigs pa zhes bya ba’i ting nge ’dzin dang | chos thams cad kyi ngo bo nyid shes pa las nges par ’byung ba (2) zhes bya ba’i ting nge ’dzin dang | chos thams cad tha dad pa med pa zhes bya ba’i ting nge ’dzin dang | chos thams cad ’gyur ba med par mthong ba zhes bya ba’i ting nge ’dzin dang | chos thams cad snang bar byed pa zhes bya ba’i ting nge ’dzin dang | chos thams cad mun pa dang (3) bral ba zhes bya ba’i ting nge ’dzin dang | chos thams cad mi shes pa sel ba zhes bya ba’i ting nge ’dzin dang | chos thams cad rnam par bsal ba zhes bya ba’i ting nge ’dzin dang | chos thams cad mi dmigs pa zhes bya ba’i ting nge ’dzin dang | me tog bkram pa zhes bya ba’i (4) ting nge ’dzin dang | chos thams cad bdag gi dngos po mi sgrub pa zhes bya ba’i ting nge ’dzin dang | sgyu ma rnam par spangs ba zhes bya ba’i ting nge ’dzin dang | me long gi dkyil ’khor snang bsgrub pa zhes bya ba’i ting nge ’dzin dang | sems can thams cad kyi sgra sgrub pa zhes bya ba’i ting (5) nge ’dzin dang | rdul med pa zhes bya ba’i ting nge ’dzin dang | sems can thams cad mngon par dga’ ba zhes bya ba’i ting nge ’dzin dang | sems can thams cad kyi sgra la mkhas pa’i rjes su song ba zhes bya ba’i ting nge ’dzin dang | sgra dang tshig dang yig ’bru sna tshogs mngon par sgrub (6) pa zhes bya ba’i ting nge ’dzin dang | khengs pa med pa zhes bya ba’i ting nge ’dzin dang | rang bzhin gyis tha snyad med pa zhes bya ba’i ting nge ’dzin dang | sgrib pa med pa’i rnam par thar pa thob pa zhes bya ba’i ting nge ’dzin dang | rdul dang bral ba zhes bya ba’i ting nge ’dzin dang | ming (7) dang nges pa’i tshig dang yig ’bru zhes bya ba’i ting nge ’dzin dang | chos thams cad la rnam par blta ba zhes bya ba’i ting nge ’dzin dang | chos thams cad yul dang bral ba zhes bya ba’i ting nge ’dzin dang | chos thams cad la sgrib pa med pa’i mtha’ zhes bya ba’i ting nge ’dzin dang | nam (266b1) mkha’ dang mtshungs pa zhes bya ba’i ting nge ’dzin dang | rdo rje lta bu zhes bya ba’i ting nge ’dzin dang | gzugs kyi rdul sel ba zhes bya ba’i ting nge ’dzin dang | phun sum tshogs pa zhes bya ba’i ting nge ’dzin dang | rgyal pa thob pa zhes bya ba’i ting nge ’dzin dang | phyir mi (2) ldog pa’i mig ces bya ba’i ting nge ’dzin dang | chos kyi dbyings su nges pa zhes bya ba’i ting nge ’dzin dang | chos kyi dbyings las nges par ’byung ba zhes bya ba’i ting nge ’dzin dang | dbugs ’byin pa sbyin pa zhes bya ba’i ting nge ’dzin dang | seng ge mngon par sgrogs pa zhes (3) bya ba’i ting nge ’dzin dang | sems can thams cad zil gyis gnon pa zhes bya ba’i ting nge ’dzin dang | rdul dang rnam par bral ba zhes bya ba’i ting nge ’dzin dang | kun nas nyon mongs pa med pa zhes bya ba’i ting nge ’dzin dang | pad ma bkod pa zhes bya ba’i ting nge ’dzin (4) dang | nem nur gcod pa zhes bya ba’i ting nge ’dzin dang | snying po thams cad kyi rjes su song ba zhes bya ba’i ting nge ’dzin dang | chos thams cad las mngon par ’phags pa zhes bya ba’i ting nge ’dzin dang | mngon par shes pa dang stobs dang mi ’jigs pa thob pa zhes bya ba’i (5) ting nge ’dzin dang | chos thams cad la nges par ’bigs pa zhes bya ba’i ting nge ’dzin dang | chos thams cad kyi ’byor pa’i phyag rgya zhes bya ba’i ting nge ’dzin dang | chos thams cad kyi ’byor pa rgya mtsho zhes bya ba’i ting nge ’dzin dang | chos thams cad bye brag med par lta (6) ba zhes bya ba’i ting nge ’dzin dang | lta bar gyur pa’i thibs po thams cad rnam par spong ba zhes bya ba’i ting nge ’dzin dang | mun pa dang bral ba zhes bya ba’i ting nge ’dzin dang | chos thams cad mtshan ma dang bral ba zhes bya ba’i ting nge ’dzin dang | chags pa thams cad las (7) rnam par grol ba zhes bya ba’i ting nge ’dzin dang | le lo thams cad dang bral ba zhes bya ba’i ting nge ’dzin dang | chos zab mo’i ’ong byed pa zhes bya ba’i ting nge ’dzin dang | ri rab ’dra ba zhes bya ba’i ting nge ’dzin dang | mi ’phrogs pa zhes bya ba’i ting nge ’dzin dang | bdud kyi dkyil (267a1) ’khor rnam par sel bar byed pa zhes bya ba’i ting nge ’dzin dang | ’jig rten gsum la mngon par ma chags pa zhes bya ba’i ting nge ’dzin dang | ’od zer sgrub pa zhes bya ba’i ting nge ’dzin dang | de bzhin gshegs pa mthong ba zhes bya ba’i ting nge ’dzin dang (2) de bzhin gshegs pa thams cad mthong ba zhes bya ba’i ting nge ’dzin te | ting nge ’dzin de dag la gnas pas phyogs bcu’i ’jig rten gyi khams na sangs rgyas bcom ldan ’das gzhal du med grangs med pa dag byang chub sems dpa’ sems dpa’ chen po dag la shes rab gyi pha (3) rol tu phyin pa ’di nyid rab tu ston pa dag mthong ste | de bzhin gshegs pa de dag gis legs so zhes bya ba byin nas dbugs dbyung ba mdzad de | tshig ’di skad ces rigs kyi bu nged kyis kyang sngon byang chub sems dpa’i spyad pa spyod pa na shes rab kyi pha rol tu phyin pa (4) ’di bzhin du yongs su btsal te | yongs su tshol pa na yang gang ’dir khyod kyis thob pa’i ting nge ’dzin ’di lta bu nyid dag thob ste | ting nge ’dzin ’di dag thob nas shes rab kyi pha rol tu phyin pa la rtogs par khong du chud par gyur te | phyir mi ldog pa’i sangs rgyas kyi chos la (5) gnas par gyur to ||  nged kyis ting nge ’dzin ’di dag gi ngo bo nyid dang rang bzhin la bltas na | gang mnyam par bzhag par bya ba ’am ldang bar bya ba’am | gang byang chub tu spyad par bya ba ’am | gang bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang (6) rgya bar bya ba’i chos de gang yang yang dag par rjes su ma mthong ngo ||  rigs kyi bu ’di ni shes rab kyi pha rol tu phyin pa de yin te chos gang gis kyang rlom sems sam | rlom sems med par mi byed pa la gnas nas | nged kyis ’di ’dra ba’i lus gser gyi kha dog lta bu thob ste | (7) skyes bu chen po’i mtshan sum cu rtsa gnyis dang | dpe byad bzang po brgyad cu dang ’od ’dom gang ba dang sangs rgyas kyi ye shes dang | sangs rgyas kyi shes rab bsam gyis mi khyab pa bla na med pa dang | sangs rgyas kyi ting nge ’dzin bla na med pa dang | sangs rgyas kyi chos kyi yon tan (267b1) thams cad kyi pha rol tu phyin pa rjes su thob ste | yon tan gyi pha rol tu phyin pa de la re zhig de bzhin gshegs pa dag gis kyang tshad gzung ba ’am | mtha’ bstan par mi nus na | nyan thos dang rang sangs rgyas dag gis lta ci smos | rigs kyi bu de lta bas na khyod kyis (2) chos ’di dag nyid la rab tu don du gnyer pa dang ’dod pas gus pa mchog tu bskyed par bya ste | rigs kyi bu don du gnyer ba dang ’dod pa la ni bla na med pa yang dag par rdzogs pa’i byang chub rnyed par dka’ ba ma yin no || 
                                   
                                   
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Sariputra: If in his dreams a Bodhisattva gives a gift, and dedicates it to full enlightenment,  can that gift be called effectively dedicated? (359) Subhuti: We are face to face with Maitreya, the Bodhisattva, the great being.  The Tathagata has predicted his supreme enlightenment.  He is a direct eyewitness of this matter,    he will dispose of this matter.  Sariputra: Subhuti the Elder, Maitreya, has said: “There is Maitreya, the Bodhisattva, the great being!  He will dispose of this matter.”  Dispose of this matter, Venerable Ajita!  Maitreya:    With reference to what the Venerable Subhuti has said, what corresponds to those words “Maitreya” and “he will dispose of this matter”? Will my form reply? Or my feeling, perception, impulses, or consciousness? Will my outward appearance reply, or my shape? Or will the emptiness of form reply, or the emptiness of feeling, perception, impulses, or consciousness? Obviously the emptiness of form, etc., does not have the capacity to reply.      (360) Nor do I see any dharma which could reply,  or which should reply,  or by which one could reply,  or any dharma which has been predicted to the supreme enlightenment. 
atha khalv āyuṣmān śāriputro maitreyaṃ bodhisattvaṃ mahāsattvam etad avocat - kaccit punar āyuṣman maitreya tvayā ete dharmā evaṃ sākṣātkṛtāḥ, yathainān vācā bhāṣase? maitreya āha - na mayā āyuṣman śāriputra ete dharmā evaṃ sākṣātkṛtāḥ, yathainān vācā bhāṣe |  evam apy aham enān āyuṣman śāriputra dharmān na vedmi, nopalabhe, na samanupaśyāmi, yathā vācā bhāṣe, cittena vā cintayāmi |  api tu khalu punar āyuṣman śāriputra na kāyena spṛśyeta, na vācā bhāṣyeta, na manasā samanvāhriyeta |  evaṃsvabhāvāḥ sarve dharmā asvabhāvatvāt |  atha khalv āyuṣmataḥ śāriputrasyaitad abhūt - gambhīraprajño batāyaṃ maitreyo bodhisattvo mahāsattvaḥ, yathāpi nāma dīrgharātraṃ prajñāpāramitāyāṃ caritāvī nirdiśati || 
rigs kyi bu khyod kyis dge ba’i bshes gnyen (3) la shin tu gus pa bskyed par bya’o ||  phangs par bya’o ||  rab tu dang bar bya’o ||  dge ba’i bshes gnyen gyis yongs su zin pa’i byang chub sems dpa’ sems dpa’ chen po ni myur du bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya’o zhes (4) kyang gsungs so ||  de nas de bzhin gshegs pa de dag la byang chub sems dpa’ sems dpa’ chen po rtag tu dus ’di skad ces bdag gi dge ba’i bshes gnyen gang lags zhes gsol to || 
         
         
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Sariputra: Maitreya, have you then perhaps really witnessed those dharmas in the way in which you teach? Maitreya: I have not.  Even I do not know those dharmas, do not apprehend, do not see them, in the way in which my words express, and my thoughts reflect on them.  But certainly the body could not touch them, speech could not express them, mind could not consider them.  That is the own-being of all dharmas, because they are without any own-being.  Sariputra thought: Deeply wise, indeed, is this Bodhisattva Maitreya the great being. How he expounds the perfection of wisdom in which he has coursed for such a long time! 
atha khalu bhagavān āyuṣmantaṃ śāriputram āmantrayate sma - kutas te śāriputra etad abhūt - gambhīraprajño batāyaṃ maitreyo bodhisattvo mahāsattva iti? samanupaśyasi tvaṃ śāriputra taṃ dharmaṃ yena dharmeṇa samanvāgato ’rhann iti prabhāvyate? śāriputra āha - na hy etad bhagavan |  bhagavān āha - evam eva śāriputra bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato naivaṃ bhavati - ayaṃ dharmo vyākṛto ’nuttarāyāṃ samyaksaṃbodhau, ayaṃ dharmo vyākariṣyate ’nuttarāyāṃ samyaksaṃbodhau, ayaṃ dharmo vyākriyate ’nuttarāyāṃ samyaksaṃbodhau, ayaṃ dharmo ’nuttarāṃ samyaksaṃbodhim abhisaṃbhotsyate |  evaṃ caran bodhisattvo mahāsattvaś carati prajñāpāramitāyām | 
de dag gis de la ’di skad ces rigs kyi bu khyod yun ring po nas byang chub sems (5) dpa’ sems dpa’ chen po chos ’phags kyis bla na med pa yang dag par rdzogs pa’i byang chub tu yongs su smin par byas shing yongs su bzung ste | shes rab kyi pha rol tu phyin pa dang thabs mkhas pa dang sangs rgyas kyi chos rnams la bslabs so ||  rigs kyi bu de ni khyod kyi dge ba’i (6) bshes gnyen yongs su ’dzin pa yin te | byas pa shes pa dang byas pa tshor bas des bsgo ba dang des byas pa bzhin du zung shigrigs kyi bu gal te khyod kyis byang chub sems dpa’ sems dpa’ chen po chos ’phags la bskal pa gcig gam bskal pa gnyis sam bskal pa (7) gsum mam bskal pa brgya ’am bskal pa stong ngam | bskal pa brgya stong ngam de las lhag par yang mgo la thod bzhin du thogs shing | bde ba’i yo byad thams cad kyis rim gror byas te | stong gsum gyi stong chen po’i ’jig rten gyi khams na gzugs dang sgra dang dri dang ro dang (268a1) reg pa ci snyed yod pa de dag thams cad phul yang rigs kyi bu khyod rigs kyi bu de’i byas pa de’i byas pa de nyid la lan lon pa ma yin no ||  de ci’i phyir zhe na | rigs kyi bu rigs kyi bu de’i mthus khyod kyis ’di lta bu’i ting nge ’dzin rnams rnyed par gyur te | shes rab gyi (2) pha rol tu phyin pa dang thabs mkhas pa thos shing shes rab kyi pha rol tu phyin par thob par gyur to zhes bka’ stsal to || 
     
     
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The Lord: Why did that thought occur to you? Can you, Sariputra, see that dharma endowed with which you have been made into an Arhat? Sariputra: No, Lord.  (361) The Lord: In the same way it does not occur to a Bodhisattva who courses in perfect wisdom, that “this dharma has been predestined to full enlightenment, that dharma will be predestined, that dharma is being predestined, that dharma will know full enlightenment.”  When he courses in such a way, then he courses in perfect wisdom. 
  sa caran notrasyati, na saṃtrasyati, na saṃtrāsam āpadyate |  labdhabalādhānatvān nāhaṃ nābhisaṃbhotsya ity evaṃ yogam āpadyate |  saced evaṃ carati, carati prajñāpāramitāyām || 
de nas de bzhin gshegs pa de dag gis byang chub sems dpa’ sems dpa’ chen po rtag tu ngu dbugs byung nas mi snang bar gyur to ||  rigs kyi bu de yang (3) ting nge ’dzin de dag las langs te | yangs nas yang ’di snyam du sems so ||  de bzhin gshegs pa de dag gang nas byon de bzhin gshegs pa de dag gang du bzhud snyam ste | de de bzhin gshegs pa de dag ma mthong bas rab tu gdung zhing mi dga’ bar gyur to ||  yang (4) de ’di snyam du sems te | ’phags pa byang chub sems dpa’ sems dpa’ chen po chos ’phags ni gzungs thob pa | mngon par shes pa lnga dang ldan pa | sngon gyi rgyal ba rnams la lhag par bya ba byas pa ste | bdag gi dge ba’i bshes gnyen yang dag par yongs su ’dzin (5) pa | yun ring po nas des bdag gi don byas pa yin gyis | bdag byang chub sems dpa’ sems dpa’ chen po chos ’phags kyi drung du mngon par song ste nye bar phyin nas | de bzhin gshegs pa de dag gang nas byon | de bzhin gshegs pa de dag gang du bzhud ces (6) don ’di nyid dri’o snyam mo || 
       
       
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4. Five places which inspire fear  While he courses thus, he is not afraid.  He is impregnated with the strength that he has gained [in his coursings in the baseless], and that enables him to persist in his endeavours and to think: “It is not the case that I shall not be fully enlightened.”  If he courses thus, then he courses in perfect wisdom. 
punar aparaṃ śāriputra vyālakāntāramadhyagatena bodhisattvena mahāsattvena notrasitavyam, na saṃtrasitavyam, na saṃtrāsam āpattavyam |  tat kasya hetoḥ? tathā hi tena bodhisattvena mahāsattvena sarvaṃ parityaktavyaṃ sarvasattvānām arthāya |  tenaivaṃ cittam utpādayitavyam - yadi cen māṃ vyālā bhakṣayeyuḥ, tebhya eva tad dānaṃ dattaṃ bhavatu |  mama ca dānapāramitāparipūrir bhaviṣyati |  anuttarā ca me samyaksaṃbodhir āsannībhaviṣyati |  tathā ca kariṣyāmi, yathā me anuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya sataḥ tiryagyonigatāḥ sattvāḥ sarveṇa sarvaṃ sarvathā sarvaṃ sarvatra me buddhakṣetre na bhaviṣyanti, na prajñāsyante, divyopabhogaparibhogāś ca bhaviṣyantīti || 
de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu byang chub sems dpa’ sems dpa’ chen po chos ’phags la dga’ ba dang dad pa dang ri mo dang gus par bya ba nye bar bzhag ste | nye bar bzhag nas ’di snyam du | bdag gis ci lta bu’i (7) bkur stir bya bas byang chub sems dpa’ sems dpa’ chen po chos ’phags de’i drung du ’gro bar bya | bdag ni dbul te | gang gis byang chub sems dpa’ sems dpa’ chen po chos ’phags la bdag gis bkur stir bya ba’i gos sam | rin po che ’am gser ram nor bu (268b1) ’am mu tig gam bai dūrya ’am dung ngam man shel lam byi ru ’am dngul lam me tog gam bdug pa ’am dri ’am phreng ba ’am byug pa ’am phye ma ’am chos gos sam gdugs sam rgyal mtshan nam dril bu ’am ba dan de lta bu yang bdag la ci yang med na | bdag ’di bzhin du (2) byang chub sems dpa’ sems dpa’ chen po chos ’phags kyi drung du song na ni bdag gis mi rigs pa byas par ’gyur te | bdag dga’ ba ’am rangs pa yang mi skye’o snyam du bsams so ||  de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu de lta bu’i yon tan dag dang | (3) bla ma la gus pa yid la byed pa dang ldan pas song nas | mthar gyis grong khyer gzhan zhig tu phyin par gyur to ||  de nas byang chub sems dpa’ sems dpa’ chen po dag tu ngu grong bar gyi srang ga la ba der song ste | de’i grong bar gyi dbus su phyin nas de ’di snyam du | ’di (4) ltar bdag gi lus btsongs la | de’i rin gyis byang chub sems dpa’ sems dpa’ chen po chos ’phags la bkur stir bya’o ||  yun ring po nas bdag gi lus stong zhig cing zad de ’gags par btsongs so ||  ’khor ba dpag tu med pa na ’dod pa’i rgyu dang ’dod (5) pa’i gzhis yang dang yang sems can dmyal ba’i sdug bsngal dpag tu med pa dag myong yang | ’di lta bu’i chos kyi phyir ram ’di lta bu’i sems can chen po la bkur sti bya ba’i phyir ma yin no snyam du bsams so ||  de nas byang chub sems dpa’ sems dpa’ chen po rtag (6) tu ngus grong bar gyi tshong ’dus kyi dbus su ’dug ste | mi su ’dod mi su ’dod | mi su nyo bar ’dod ces sgra bsgrags shing skad kyis bos so || 
           
           
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Moreover a Bodhisattva is not afraid when he gets into a wilderness infested with wild beasts.  For it is his duty to renounce everything for the sake of all beings.  Therefore he should react with the thought: “If these wild beasts should devour me, then just that will be my gift to them.  The perfection of giving will become more perfect in me,  and I will come nearer to full enlightenment.  And after I have won full enlightenment I will take steps so that in my Buddha-field there will be no animals at all, that one will have even no conception of them, but that all beings in it will live on heavenly food.” 
punar aparaṃ śāriputra corakāntāramadhyagatena bodhisattvena mahāsattvena notrasitavyam, na saṃtrasitavyam, na saṃtrāsam āpattavyam |  tat kasya hetoḥ? sarvasvaparityāgakuśalābhiratā hi (179) bodhisattvā mahāsattvā bhavanti |  utsṛṣṭakāyenāpi ca bodhisattvena mahāsattvena bhavitavyaṃ parityaktasarvapariṣkāropakaraṇena |  tenaivaṃ cittam utpādayitavyam - sacen mama sattvāḥ sarvapariṣkāropakaraṇāni hareyuḥ, tebhya eva tad dānaṃ dattaṃ bhavatu |  yadi cen māṃ kecij jīvitādvyaparopayeyuḥ, tatra na mayā vyāpādakrodharoṣotpādayitavyāḥ |  teṣām api ca mayā na kāyena na vācā na manasā aparāddhavyam |  evaṃ ca me tasmin samaye dānapāramitā ca śīlapāramitā ca kṣāntipāramitā ca paripūriṃ gamiṣyati |  anuttarā ca me samyaksaṃbodhir abhyāsannībhaviṣyati |  tathā ca kariṣyāmi, tathā ca pratipatsye, yathā anuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya sataścorakāntārāṇy api tasmin buddhakṣetre sarveṇa sarvaṃ sarvathā sarvaṃ na bhaviṣyanti, na prajñāsyante |  tathā ca buddhakṣetrapariśuddhaye vyāpatsye, yathā me anuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya satastasmin buddhakṣetre ete cānye ca doṣāḥ sarveṇa sarvaṃ sarvathā sarvaṃ na bhaviṣyanti, na prajñāsyante || 
de nas bdud sdig can gyis ’di snyam du | byang chub sems dpa’ sems dpa’ chen po rtag tu ngu ’di ni chos ’dod pa’i phyir bdag nyid (7) btsongs nas byang chub sems dpa’ sems dpa’ chen po chos ’phags la bkur sti byed cing | ci ltar byang chub sems dpa’ sems dpa’ chen pos shes rab kyi pha rol tu phyin pa la spyad na myur du bla na med pa yang dag par rdzogs pa’i byang chub yongs su rdzogs par ’gyur zhes (269a1) shes rab kyi pha rol tu phyin pa dang thabs la mkhas pa yongs su ’dri bar ’gyur te | des thos pa rgya mtsho rjes su thob par ’gyur | bdud dang bdud kyi ris kyi lha dag gis mi thub par ’gyur | yon tan thams cad kyi pha rol tu phyin pa rjes su thob par ’gyur | der (2) sems can mang po dag gi don byed par ’gyur | bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas nas | de dang gzhan dag kyang nga’i yul las ’da’ bar byed par ’gyur gyis | bdag gis ’di’i bar chad bya’o snyam du bsams so ||  de (3) nas bdud sdig can gyis ci nas bram ze dang khyim bdag de dag gis byang chub sems dpa’ sems dpa’ chen po rtag tu ngus mi su ’dod mi su ’dod mi su nyo bar ’dod ces zer ba’i sgra ci ltar mi thos par ’gyur ba de ltar yongs su bsgribs so ||  de nas byang chub sems dpa’ sems (4) dpa’ chen po rtag tu ngu gang gi tshe bdag nyo ba ma rnyed pa de’i tshe | phyogs gcig tu song nas ngus te mchi ma phyung nas ’di skad du bdag gi lus btsongs la byang chub sems dpa’ sems dpa’ chen po chos ’phags la bkur sti bya snyam na | lus nyo ba yang bdag gis ma rnyed de kye ma (5) bdag ni thob pa ngan pa thob bo zhes smras so ||  de nas lha rnams kyi dbang po brgya byin gyis ’di snyam du | ’di ltar byang chub sems dpa’ sems dpa’ chen po rtag tu ngu ’di lta ste chos ’dod pa’i phyir bdag gi lus yongs su gtang bar lhag pa’i bsam pa phun sum tshogs pa yin nam ma yin pa (6) byang chub sems dpa’ sems dpa’ chen po rtag tu ngu bdag gis sad par bya’o snyam du bsams so ||  de nas lha rnams kyi dbang po brgya byin bram ze’i khye’u’i cha byad du mngon par sprul nas | byang chub sems dpa’ sems dpa’ chen po rtag tu ngu ga la ba der song ste ’ongs nas | byang chub (7) sems dpa’ sems dpa’ chen po rtag tu ngu la ’di skad ces smras so ||  rigs kyi bu ’di ltar khyod yid mi dga’ zhing gdung la mchi ma byung zhing gnas pa ci nyes | de la rtag tu ngus ’di skad ces smras so ||  bram ze’i khye’u nga’i lus btsong bar ’dod na lus ’di nyo ba yang ma rnyed do ||  (269b1) brgya byin bram ze’i khye’u’i gzugs can gyis smras pa | rigs kyi bu khyod ci’i phyir bdag nyid ’tshong bar ’dod | rtag tu ngus de la smras pa | bram ze’i khye’u nga ni chos ’dod pa’i phyir bdag nyid btsongs te | chos la mchod par bya bar ’dod cing | ’phags pa byang chub (2) sems dpa’ sems dpa’ chen po chos ’phags la yang bkur sti bya bar ’dod na | lus nyo ba de ngas ma rnyed nas de la nga ’di snyam du sems so ||  kye ma nga ni bsod nams chung bas ’di ltar lus btsongs te | shes rab kyi pha rol tu phyin pa la mchod pa bya ba dang | ’phags (3) pa byang chub sems dpa’ sems dpa’ chen po chos ’phags la yang bkur sti bya snyam na | bdag gi lus nyo ba yang ma rnyed do snyam mo ||  de nas bram ze’i khye’u des byang chub sems dpa’ sems dpa’ chen po rtag tu du la ’di skad ces smras so || 
                   
                   
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Moreover, a Bodhisattva should not be afraid if he finds himself in a wilderness infested by robbers.  For Bodhisattvas take pleasure in the wholesome practice of renouncing all their belongings.  A Bodhisattva must cast away even his body, and he must renounce all that is necessary to life.  He should react to the danger with the thought (362,1): “If those beings take away from me everything that is necessary to life, then let that be my gift to them.  If someone should rob me of my life, I should feel no ill will, anger or fury on account of that.  Even against them I should take no offensive action, either by body, voice, or mind.  This will be an occasion to bring the perfections of giving, morality and patience to greater perfection,  and I will get nearer to full enlightenment.  After I have won full enlightenment, I will act and behave in such a manner that in my Buddha-field wilderness infested with robbers will in no way whatsoever either be, or even be conceivable.  And my exertions to bring about perfect purity in that Buddha-field will be so great that in it neither these nor other faults will exists, or even be conceivable.” 
punar aparaṃ śāriputraṃ pānīyakāntāramadhyagatena bodhisattvena mahāsattvena notrasitavyaṃ na saṃtrasitavyaṃ na saṃtrāsam āpattavyam |  tat kasya hetoḥ? asaṃtrastānutrastadharmāṇo hi bodhisattvā mahāsattvā bhavanti |  evaṃ cānena cittam utpādayitavyam - sarvasattvānāṃ mayā sarvatṛṣṇācchedāya śikṣitavyam |  na ca bodhisattvena mahāsattvenotrasitavyam, na saṃtrasitavyam, na saṃtrāsam āpattavyam |  saced ahaṃ tṛṣṇayā kālaṃ kariṣyāmi, pretaloke mamopapattirbhaviṣyatīti |  api tu khalu punaḥ sarvasattvānām antike mahākaruṇācittam utpādayitavyam - aho batālpapuṇyā amī sattvāḥ, yad eteṣāṃ loke evaṃrūpāṇi pānīyakāntārāṇi prajñāyante |  tathā punar ahaṃ kariṣyāmi, tathā pratipatsye, yathā me anuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya satastasmin buddhakṣetre sarveṇa sarvaṃ sarvathā sarvaṃ pānīyakāntārāṇi na bhaviṣyanti, na prajñāsyante |  tathā ca sarvasattvān puṇyaiḥ saṃniyokṣye, yathā aṣṭāṅgopetapānīyalābhino ’mī bhaviṣyanti |  tathā ca dṛḍhaṃ vīryam ārapsye sarvasattvānāṃ kṛtaśaḥ, yathā vīryapāramitā ca me tasmin samaye paripūriṃ gamiṣyatīti || 
rigs kyi bu nga la mis ni bya ba med kyi ’on (4) kyang nga mchod sbyin zhig byed de | der mi’i snying dang khrag dang rus pa dang rkang dag nga la dgos na rin gyis nyon byin cig ces byas pa dang | de nas byang chub sems dpa’ sems dpa’ chen po rtag tu du ’di snyam du sems te | gang bdag gis bram ze’i khye’u ’di bdag gi snying dang khrag (5) dang rus pa dang rkang nyo ba rnyed pa ’di ni bdag gis rnyed pa’i mchog legs par rnyed do ||  bdag gi lus ni shes rab kyi pha rol tu phyin pa dang thabs mkhas pa dang sangs rgyas kyi chos rnams yongs su rdzogs par ’gyur ro snyam nas | de sems dga’ ba dang sems bde ba dang sems (6) rab tu dga’ bar gyur nas | bram ze’i khye’u de la ’di skad ces smras so ||  bram ze’i khye’u nga’i lus ’di las khyod gang dang gang ’dod pa sbyin no ||  des de la ’di skad smras so ||  rigs kyi bu khyod rin du ci ’dod pa sbyin no zhes byas pa dang | des de la ’di skad ces smras so ||  bram (7) ze’i khye’u khyod kyis gang yongs su btang ba de nga la byin cig | de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu mtshon rnon po thogs nas lag pa g.yas pa phug ste | khrag gzags so ||  brla g.yas pa sha med par btogs nas rus pa gcog tu rtsig pa’i drung du song ngo | (270a1) de nas tshong dpon gyi bu mo zhig khang pa’i yang thog na ’dug pa des byang chub sems dpa’ sems dpa’ chen po rtag tu ngu khrag mang po ’dzag pa dang | brla sha med par btogs nas rus pa gcog tu rtsig pa’i drung du song ba mthong nas | de ’di snyam du sems te | (2) rigs kyi bu ’di ci’i phyir bdag nyid la bdag nyid ’di lta bu’i na tsha byed pa | bdag rigs kyi bu de’i drung du song ste dri’o snyam mo ||  de nas tshong dpon gyi bu mo de byang chub sems dpa’ sems dpa’ chen po rtag tu ngu ga la ba der song ste phyin nas | byang chub sems dpa’ sems dpa’ (3) chen po rtag tu ngu la ’di skad ces smras so ||  rigs kyi bu khyod ci’i phyir bdag nyid la ’di lta bu’i na tsha dag byed | khrag dang rus pa dang rkang ’dis ci zhig bya | rtag tu ngus de la smras pa | bu mo bram ze’i khye’u ’di la lus btsongs te | shes rab kyi pha rol tu phyin pa la mchod (4) par bya’o || 
                 
                 
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Furthermore, in a waterless waste also a Bodhisattva should not be afraid.  For his character is such that he is not alarmed or terrified.  He should resolve that his own training might result in removing all thirst from all beings.  He should not tremble when he thinks that,  if he dies from thirst, he will be reborn as a Preta.  On the contrary, he should direct a thought of great compassion unto all beings, and think (363,1): “Alas, certainly those beings must be of small merit if in their world such deserts are conceivable.  After I have won enlightenment, I will see to it that in my Buddha-field no such deserts exist, or are even conceivable.  And I will bestow on all beings so much merit that they shall have the most excellent water.  Thus will I exert firm vigour on behalf of all beings, so that on that occasion also the perfection of vigour shall become more perfect in me.” 
punar aparaṃ śāriputra bubhukṣākāntāramadhyagatena bodhisattvena mahāsattvena notrasitavyaṃ na saṃtrasitavyaṃ na saṃtrāsam āpattavyam |  evaṃ cānena saṃnāhaḥ saṃnāhyaḥ - tathā dṛḍhaṃ vīryam ārapsye, tathā ca svaṃ buddhakṣetraṃ pariśodhayiṣyāmi, yathā me anuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya satastasmin buddhakṣetre evaṃrūpāṇi bubhukṣākāntārāṇi sarveṇa sarvaṃ sarvathā sarvaṃ na bhaviṣyanti, na prajñāsyante |  sukhitā eva te sattvā bhaviṣyanti sukhasamaṅginaḥ sarvasukhasamarpitāḥ |  tathā ca kariṣyāmi, yathā teṣāṃ sattvānāṃ yo ya evābhiprāyo bhaviṣyati, yad yad evākāṅkṣiṣyanti manasā, tat tad eva prādurbhaviṣyati tadyathāpi nāma devānāṃ trāyastriṃśānāṃ manasaiiva sarvam utpadyate, yathā teṣāṃ sattvānāṃ manasaiva sarvaṃ prādurbhaviṣyati, manasā sarvam utpatsyate, tathā dṛḍhaṃ vīryam ārapsye |  yathā teṣāṃ sattvānāṃ dhārmikā abhiprāyāḥ paripūriṃ gamiṣyanti, avaikalyaṃ ca jīvitapariṣkāraiḥ sarvasattvānāṃ (180) bhaviṣyati sarvathā sarvataḥ sarvadā, tathā ca svacittapariśuddhaye vyāyaṃsye sarvasattvānāṃ kṛtaśaḥ, yathā dhyānapāramitā ca me tasmin samaye paripūriṃ gamiṣyatīti || 
’phags pa byang chub sems dpa’ sems dpa’ chen po chos ’phags la yang bkur sti bya’o ||  de nas tshong dpon gyi bu mo des byang chub sems dpa’ sems dpa’ chen po rtag tu ngu la ’di skad ces smras so ||  rigs kyi bu khyod ’di ltar bdag gi snying dang khrag dang (5) rus pa dang rkang yang btsongs te | rigs kyi bu de la bkur stir bya bar ’dod pa khyod la yon tan gyi rigs sam | yon tan gyi khyad par ci zhig ’grub par ’gyur | des bu mo de la ’di skad ces bu mo rigs kyi bu de ni gang la ngas bslab par bya ba’i shes rab kyi pha rol tu phyin pa dang | (6) thabs mkhas pa dag ston par ’gyur te | de la ngas bslabs na bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas nas sems can thams cad kyi rten du ’gyur | lus gser gyi kha dog lta bu yang thob par ’gyur | skyes bu chen po’i mtshan sum cu rtsa (7) gnyis dang | dpe byad bzang po brgyad cu dang ’od ’dom gang ba dang ’od zer mtha’ yas pa dang byams pa chen po dang snying rje chen po dang dga’ ba chen po dang btang snyoms chen po dang mi ’jigs pa bzhi rab tu thob par ’gyur | so so yang dag par rig pa bzhi rab tu thob par ’gyur | (270b1) sangs rgyas kyi chos ma ’dres pa bco brgyad kyang rab tu thob par ’gyur | mngon par shes pa lnga bsam gyis mi khyab pa dang | tshul khrims rnam par dag pa bsam gyis mi khyab pa dang | ting nge ’dzin rnam par dag pa bsam gyis mi khyab pa dang | shes rab rnam par dag pa (2) bsam gyis mi khyab pa dang | de bzhin gshegs pa’i stobs bcu rab tu thob par ’gyur | bla na med pa’i sangs rgyas kyi ye shes kyang mngon par rdzogs par ’tshang rgya bar ’gyur | gang gis sems can thams cad la kun tu bgo bsha’ bya ba’i bla na med pa’i chos rin po che (3) yang rab tu ’thob par ’gyur ro zhes smras so ||  de nas tshong dpon gyi bu mo des byang chub sems dpa’ sems dpa’ chen po rtag tu ngu la ’di skad ces rigs kyi bu khyod kyis ’di ltar chos rgya chen po phul du byung ba ’di dag yongs su brjod pa ni ngo mtshar te | rigs kyi bu chos kyi don (4) ’di lta bu re re’i phyir yang bskal ba gang gā’i klung gi bye ma snyed du lus yongs su gtang bar bya ba yin na mang po’i phyir lta ci smos te | de tsam du khyod kyis chos ’di dag rgya che zhing phul du byung ba yongs su brjod pa ci lta phar bdag kyang ’dod cing bzod do ||  de lta na yang rigs kyi bu khyod (5) gang dang gang gis byang chub sems dpa’ sems dpa’ chen po chos ’phags la bkur sti bya ba’i gser ram | nor bu ’am mu tig gam bai dūrya ’am dngul lam mu sā ra gal pa ’am lo hi t ra ka ’am shel lam me tog gam bdug pa ’am dri ’am phreng ba ’am byug pa ’am phye ma ’am (6) gos sam gdugs sam rgyal mtshan nam dril bu ’am ba dan nam mar me khyod la ci dgos pa de dang de khyod la sbyin gyis bdag nyid la ’di lta bu’i sdug bsngal ma byed cig | bdag kyang khyed dang ’grogs te ’phags pa byang chub sems dpa’ sems dpa’ chen po chos ’phags ga (7) la ba der dong la | bdag kyang khyod dang lhan cig tu ’di lta ste | de lta bu’i chos de dag thob par bya ba’i phyir dge ba’i rtsa ba bskyed par bya’o zhes smras so || 
         
         
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Furthermore, in a foodless waste also a Bodhisattva should not be afraid.  He should arm himself with the thought: “I will exert firm vigour, I will purify my own Buddha-field in such a way that, after I have won enlightenment, in that Buddha-field there will be no foodless wastes, and none will be even conceivable.  The beings in that field shall be entirely happy, filled with happiness, possessed of all happiness.  And thus will I act that all the intentions and plans of those beings shall be realised. Just as with the Gods of the Thirty-three an idea in their minds is sufficient to produce anything they may desire, so I will exert firm vigour so that those beings can realize and produce everything by merely thinking of it in their minds.  In order that their legitimate intentions should be fulfilled, in order that all beings, everywhere and anywhere, should not go short of the requirements of life, (364) I will so struggle for perfect purity in my own thought, for the sake of all beings, that on that occasion also the perfection of concentration will become more perfect in me. 
punar aparaṃ śāriputra vyādhikāntāramadhyagatena bodhisattvena mahāsattvena notrasitavyaṃ na saṃtrasitavyaṃ na saṃtrāsam āpattavyam |  evaṃ cānenopaparīkṣitavyaṃ cintayitavyaṃ tulayitavyam - neha sa kaścid dharmo yo vyādhyā bādhyate, nāpi sa kaścid dharmo yo vyādhir nāma |  evaṃ tena śūnyatā pratyavekṣitavyā |  na cotrasitavyaṃ na saṃtrasitavyaṃ na saṃtrāsam āpattavyam |  na ca śāriputra bodhisattvena mahāsattvenaivaṃ cittam utpādayitavyam - cireṇānuttarāṃ samyaksaṃbodhim abhisaṃbhotsye iti notrasitavyaṃ na saṃtrasitavyaṃ na saṃtrāsam āpattavyam |  tat kasya hetoḥ? yo hi cittakṣaṇaḥ, iyatī saiṣā apūrvā koṭir yad utākoṭiḥ |  evaṃ tena bodhisattvena mahāsattvena na duṣkarasaṃjñotpādayitavyā - bahvī dīrghā caiṣā apūrvā koṭir iti, ekacittakṣaṇasamāyuktā hy eṣā apūrvā koṭir yad utākoṭiḥ |  evaṃ śāriputra bodhisattvena mahāsattvena cireṇānuttarāṃ samyaksaṃbodhim abhisaṃbhotsye iti notrasitavyaṃ na saṃtrasitavyaṃ na saṃtrāsam āpattavyam |  yaḥ khalu punaḥ śāriputra bodhisattvo mahāsattva ebhyaś cānyebhyaś ca dṛṣṭaśrutamatavijñātebhyo bhayabhair avebhyo notrasyati na saṃtrasyati na saṃtrāsam āpadyate, jñātavyam idaṃ śāriputra bhavyo ’yaṃ kulaputro vā kuladuhitā vā anuttarāṃ samyaksaṃbodhim abhisaṃboddhum iti |  evaṃ ca śāriputra bodhisattvena mahāsattvena mahāsaṃnāhaḥ saṃnaddhavyaḥ - tathā kariṣyāmi, tathā dṛḍhaṃ vīryam ārapsye, yathā me anuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya satastasmin buddhakṣetre sarvasattvānāṃ sarveṇa sarvaṃ sarvathā sarvaṃ sarvavyādhayo na bhaviṣyanti, na prajñāsyante |  tathā kariṣyāmi, yathā tathāgatānām uktavādī yathoktakārī ca bhaviṣyāmi |  tathā ca prajñāpāramitāyāṃ parijayaṃ kariṣyāmi sarvasattvānāṃ kṛtaśaḥ, yathā prajñāpāramitāpi me tasmin samaye paripūriṃ gamiṣyatīti || 
de nas lha rnams kyi dbang po brgya byin gyis bram ze’i khye’u’i cha byad mi snang bar byas nas | bdag nyid kyi lus su byang (271a1) chub sems dpa’ sems dpa’ chen po rtag tu ngu’i mdun du ’dug nas ’di skad ces rigs kyi bu khyod de lta bu’i yid ma la brtan pa dang | de lta bu’i chos don du gnyer pa ’di ni legs so legs so ||  sngon gyi de bzhin gshegs pa dgra bcom pa yang dag par (2) rdzogs pa’i sangs rgyas dag gis kyang sngon byang chub sems dpa’i spyad pa spyod pa na | shes rab kyi pha rol tu phyin pa dang thabs mkhas pa yongs su zhus pas chos rin po che shin tu thob nas bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas so ||  rigs kyi bu nga (3) la snying dang khrag dang rus pa dang rkang gis bya ba med kyi | nga khyod sad pa’i phyir ’dir ’ongs kyis | rigs kyi bu khyod kyis mchog slongs shig | rigs kyi bu khyod la mchog ci lta bu zhig sbyin par bya zhes smras so ||  des de la smras pa | brgya byin sangs rgyas kyi chos bla na med pa dag bdag (4) la stsol cig | brgya byin gyis smras pa | rigs kyi bu yul ’di la ni nga’i nus pa yod pa ma yin te | yang yul ’di sangs rgyas bcom ldan ’das rnams kyi yul du gyur pa yin gyis | mchog gzhan slongs shig | rtag tu ngus smras pa | bdag gi lus yongs su rdzogs (5) par bya ba’i gnas ’di la ni lha’i dbang po brgya byin khyod brtson pa chung bar gyis shig | lha’i dbang po nga’i lus ’di la bdag nyid kyis bden pa’i byin gyi rlabs bya’o ||  lha’i dbang po bden pa gang gis bdag bla na med pa yang dag par rdzogs pa’i byang chub las phyir mi ldog par de bzhin (6) gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams kyis lung bstan cing | bdag gi lhag pa’i bsam pa g.yo med par mkhyen na | bden pa de dang bden pa’i tshig des bdag gi lus sngon gyi ci lta ba bzhin du gyur cig ces byas pa dang | de nas skad cig (7) thang cig yud tsam de la sangs rgyas kyi mthu dang | lhag pa’i bsam pa yongs su dag pas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu’i lus sngon gyi ci lta ba bzhin du gnas pa dang | nad med pa dang gnod pa med par gyur to ||  de nas lha rnams kyi dbang po brgya byin (271b1) dang | bdud sdig can yang spobs pa med par gyur te | byang chub sems dpa’ sems dpa’ chen po rtag tu ngu la lan glan par spobs pa ma skyes nas de nyid du mi snag bar gyur to ||  de nas tshong dpon gyi bu mo des byang chub sems dpa’ sems dpa’ chen po rtag tu ngu la ’di skad ces (2) smras so ||  rigs kyi bu khyod tshur shog | bdag gi khyim gang na yod pa der ’dong ngo ||  bdag gis pha ma’i drung nas nor blangs te | ’di lta ste chos ’dod pa’i phyir gang gis shes rab kyi pha rol tu phyin pa de yang mchod par bya ba dang | ’phags pa byang chub sems dpa’ (3) sems dpa’ chen po chos ’phags de la yang bkur stir bya ba khyod la sbyin no ||  de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu tshong dpon gyi bu mo de dang ’grogs nas | de’i rang gi khyim gang na yod pa der dong ste phyin nas sgo drung du bsdad do ||  de nas tshong dpon gyi bu (4) mo de rang gi khyim du phyin nas pha ma la ’di skad ces smras so ||  yab yum gser dang dngul dang rin po che dang nor bu dang gos dang me tog dang bdug pa dang dri dang phreng ba dang byug pa dang phye ma dang chos gos dang gdugs dang rgyal mtshan dang dril bu dang ba dan dang rol mo’i yo byad sna tshogs (5) dag bdag la stsol cig | bdag kyang khyed kyis stsal pa’i g.yog mo bu mo lnga brgya ’di dag dang lhan cig dgyer gsol | byang chub sems dpa’ sems dpa’ chen po rtag tu ngu dang bdag cag ’grogs te | byang chub sems dpa’ sems dpa’ chen po chos ’phags kyi (6) drung du mchod pa bgyi ba’i slad du mchi’o || 
                       
                       
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Furthermore, a Bodhisattva will not be afraid in a district infested by epidemics.  But he should consider, reflect and deliberate that ‘there is no dharma here which sickness could oppress, nor is that which is called ‘sickness’ a dharma.”  In that manner he should contemplate emptiness,  and he should not be afraid.  But he should not think that “it will be an excessively long time before I shall win full enlightenment,” and he should not tremble at such a thought.  For that thought-moment [which in reality has not been produced] is the extreme limit of something which has no beginning; in other words, it is the absence of a limit.  A Bodhisattva should therefore avoid dwelling in his mind on difficulties, and he should think that “great and long is this limit which has no beginning, for it is connected with one single thought-moment, in other words, it is the absence of a limit.”  This will prevent a Bodhisattva from trembling at the thought that it will be long before he will win full enlightenment.  Moreover, Subhuti, if these and other fears and terrors, be they seen, heard, felt or known, do not cause a Bodhisattva to tremble, then one should know that “this son or daughter of good family is capable of knowing full enlightenment.”  A Bodhisattva should therefore put on the great armour of the thought (365,1): “Thus will I act, thus will I exert firm vigour that, after I have won full enlightenment, all beings in my Buddha-field shall not suffer from sickness, and shall not even know what it is.  I will act in such a way that I shall preach what the Tathagatas have taught, and that I will do what I have preached.  And I will so master the perfection of wisdom, for the sake of all beings, that on that occasion also the perfection of wisdom will in me come to fulfillment.” 
  atha khalu tatra parṣadi anyatarā strī saṃnipatitā saṃniṣaṇṇābhūt |  sotthāyāsanād ekāṃsam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam etad avocat - ahaṃ bhagavan atra sthāne notrasiṣyāmi, na saṃtrasiṣyāmi, na saṃtrāsam āpatsye |  anutrastā cāsaṃtrastā ca sarvasattvebhyo dharmaṃ deśayiṣyāmīti |  atha khalu bhagavāṃs tasyāṃ velāyāṃ suvarṇavarṇasmitaṃ prādurakarot |  tad anantāparyantān lokadhātūn ābhayā spharitvā yāvad brahmalokam abhyudgamya punar eva pratyudāvṛtya bhagavantaṃ triḥ pradakṣiṇīkṛtya bhagavata eva mūrdhni antaradhīyata |  samanantaraṃ prāduṣkṛte ca bhagavatā tasmin smite atha khalu sā strī suvarṇapuṣpāṇi gṛhītvā bhagavantaṃ suvarṇapuṣpair abhyavākirad abhiprākirat |  atha khalu tāni suvarṇapuṣpāṇy asaktāni antarīkṣe vihāyasi sthitāny abhūvan || 
de yang bdag cag la chos ston par ’gyur zhing des bdag gis kyang sangs rgyas kyi chos rnams rnyed par ’gyur ro ||  de nas bu mo de’i pha mas bu mo de la ’di skad ces smras so ||  bu mo byang chub sems dpa’ sems dpa’ chen po rtag tu (7) ngu zhes bya ba de su zhig de da lta gang na ’dug | bu mos smras pa | rigs kyi bu de de lta’o skol gyi sgo drung na mchis te | rigs kyi bu de ni lhag pa’i bsam pas bla na med pa yang dag par rdzogs pa’i byang chub tu mngon par rdzogs par ’tshang rgya bar yang dag par zhugs pa ’di lta ste | (272a1) sems can thams cad ’khor ba’i sdug bsngal dpag tu ma mchis pa las thar bar bgyi bar ’tshal bas de chos ’tshal ba’i slad du bdag nyid btsongs la shes rab kyi pha rol tu phyin pa la mchod pa bgyi bar ’tshal | ’phags pa byang chub sems dpa’ (2) sems dpa’ tshan po chos ’phags la yang bkur sti bgyi bar ’tshal na | de’i lus nyo ba ’ga’ yang ma rnyed cing ma rnyed pas sdug bsngal zhing yid mi bde nas mi dga’ bar sems shing mchi ma phyung nas mchis pa dang | lha rnams kyi dbang po brgya byin bram ze’i khyi’u’i gzugs su (3) bsgyur bas smras pa | rigs kyi bu khyod sdug bsngal ba dang yid mi bde bas mi dga’ bar sems shing mchi ma phyung nas gnas pa ci nyes | des de la smras pa | bdag nyid ’tshong bar ’dod na bdag gi de nyo ba yang ma rnyed do ||  bram ze’i khye’u’i gzugs kyi brgya byin gyis smras pa | (4) rigs kyi bu khyod gang gi phyir lus ’tshong bar ’dod ces bgyis pa dang | rtag tu ngus smras pa | shes rab kyi pha rol tu phyin pa la mchod par bya ba dang | ’phags pa byang chub sems dpa’ sems dpa’ chen po chos ’phags de la yang bkur sti bya’o ||  nga’i sangs rgyas kyi chos (5) rnams ni de la rag las pas ’di lta ste | chos ’dod pa’i phyir ro zhes bgyis pa dang | bram ze’i khye’u’i gzugs kyi brgya byin gyis smras pa | rigs kyi bu khyod ni nga mi ’dod de | ’on kyang nga mchod sbyin zhig byed pa der mi’i snying dang khrag dang rus pa dang rkang dag dgos so zhes (6) bgyis pa dang | rigs kyi bu des yi ma bsad par de la ’di skad du sbyin no zhes smras nas | de mtshon rnon po thogs te bdag gi lag pa phug nas khrag gzags | brla sha med par btogs te rus pa gcog tu rtsig pa’i drung du song nas phyogs gcig tu ’dug ste | rus pa dang rkang (7) sbyin no snyam nas rigs kyi bu de khrag gzags pa bdag khang pa’i yang thog na mchis pas mthong ste | de la bdag ’di snyam du bgyid do ||  mi ’di ci’i slad du ’di lta bur bdag nyid la na tsha dag bgyid snyam ste | de’i thang du bdag mchis nas ’di skad du bgyis so ||  rigs kyi bu (272b1) ’di ltar bdag nyid kyis lus kyi khrag gzags pa ’dis ci zhig bya zhes bgyis pa dang | de bdag la ’di skad ces mchi ste | bu mo bram ze’i khye’u ’di la khrag dang snying dang rus pa dang rkang sbyin no ||  de ci’i phyir zhe na | nga ni dbul te nga la nor gzhan ci yang med do zhes (2) mchi’o || 
               
               
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5. Prediction of the goddess of the Ganges  Thereupon a certain woman came to that assembly, and sat down in it.  She rose from her seat, put her upper robe over one shoulder, saluted the Lord with folded hands, and said: ‘I, O Lord, when placed in those positions, will not be afraid,  and, without fear, I shall demonstrate dharma to all beings.’  Thereupon the Lord at that time smiled a golden smile.  Its lustre irradiated endless and boundless world systems, it rose up to the Brahma-world, returned from there, circulated three times round the Lord, and disappeared again in the head of the Lord.  When she saw that smile, that woman seized golden flowers, and scattered them over the Lord.  Without being fixed anywhere, they remained suspended in the air. 
atha khalv āyuṣmān ānanda utthāyāsanād ekāṃsam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam etad avocat - ko bhagavan hetuḥ, (181) kaḥ pratyayaḥ smitasya prāduṣkaraṇāya? nāhetukaṃ nāpratyayaṃ tathāgatā arhantaḥ samyaksaṃbuddhāḥ smitaṃ prāduṣkurvanti |  evam ukte bhagavān āyuṣmantam ānandam etad avocat - iyam ānanda gaṅgadevā bhaginī anāgate ’dhvani suvarṇapuṣpo nāma tathāgato bhaviṣyati arhan samyaksaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca |  buddho bhagavāṃl loka utpatsyate, tārakopame kalpe ’nuttarāṃ samyaksaṃbodhim abhisaṃbhotsyate |  seyam ānanda gaṅgadevā bhaginī strībhāvaṃ vivartya puruṣabhāvaṃ pratilabhya itaś cyutvā akṣobhyasya tathāgatasyārhataḥ samyaksaṃbuddhasya buddhakṣetre abhiratyāṃ lokadhātāv upapatsyate |  tatra copapannā akṣobhyasya tathāgatāsyārhataḥ samyaksaṃbuddhasyāntike brahmacaryaṃ cariṣyati |  tataś cyutā satī buddhakṣetrād buddhakṣetraṃ saṃkramiṣyati avirahitā tathāgatadarśanena |  tato ’pi buddhakṣetrād buddhakṣetrāṇi saṃkramiṣyati |  yāny avirahitāni bhaviṣyanti buddhair bhagavadbhis tatra tatra saṃkramiṣyati |  tadyathāpi nāma ānanda rājā cakravartīṃ prāsādāt prāsādaṃ saṃkrāmet, sa yāvajjīvaṃ pādatalābhyāṃ dharaṇītalaṃ nākrāmet, sa yāvanmaraṇāvasthāyāṃ bhūmitalaṃ pabhdyāmanākramya kālaṃ kuryāt, evam eva ānanda iyaṃ gaṅgadevā bhaginī buddhakṣetraṃ saṃkramiṣyati |  tatra cāvirahitā bhaviṣyati buddhair bhagavadbhir yāvan nānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate || 
bdag gis khyod la nor gyis ci zhig bya zhes bgyis pa dang | de bdag la ’di skad du | ’di lta ste | chos ’dod pa’i phyir shes rab kyi pha rol tu phyin pa la mchod par bya’o ||  ’phags pa byang chub sems dpa’ sems dpa’ chen po chos ’phags la yang bkur (3) stir bya’o zhes mchi nas | bdag gis de la ’di skad ces bgyis te rigs kyi bu des khyod la yon tan gyi rigs sam yon tan gyi khyad par ci zhig ’byung bar ’gyur | de bdag la ’di skad du sangs rgyas kyi yon tan bsam gyis mi khyab pa brjod pa dang | sangs rgyas kyi chos (4) gzhal byar med pa rnams rab tu ston par ’gyur ro ||  ’di lta bu’i sangs rgyas kyi chos rnams de las ’byung bar ’gyur ro zhes bdag la mchi ste | sangs rgyas kyi yon tan bsam gyis mi khyab pa de dag thos nas | bdag kyang dga’ ba dang rab tu mgu ba chen po skyes nas ’di (5) snyam du bgyid de | rigs kyi bu ’di shin tu chos ’dod pa’i phyir ’di lta bur gang rang gi lus kyi bar du yang mi gnas par spro ba ni dka’ ba bgyid pa ste ngo mtshar to ||  rigs kyi bu ’di ni chos ’dod pa’i phyir bdag nyid kyang yongs su gtod na | bdag cag la longs spyod gang dag mang zhing rgya (6) che ba dag yod na | ci’i phyir bdag cag chos la mchod pa mi bgyid | ’di lta bu’i gnas dag la smon lam ci.i’i phyir mi gdab snyam nas | rigs kyi bu de la bdag gis ’di skad ces bgyis so ||  rigs kyi bu khyod bdag nyid la ’di lta bu’i srog ’phrog pa’i tshul gyi na tsha dag ma byed (7) cig | khyod don gang gis ’phags pa byang chub sems dpa’ sems dpa’ chen po chos ’phags la bkur stir bya ba dang | bla mar bya ba’i nor mang po dag bdag gis pha ma las blangs te bdag kyang khyod dang ’grogs te byang chub sems dpa’ sems dpa’ chen po chos ’phags ga la ba der (273a1) mchi’o ||  bdag gis kyang rigs kyi bu de la mchod par bgyi’o ||  gang khyod kyis yongs su brjod pa ’di lta ste | sangs rgyas kyi chos bla na med pa de lta bu’i chos dag bdag gis kyang rdzogs par bgyi’o zhes bgyis na | yab yum gyis dkor gyi phung po chen po (2) de bdag la stsal ba gnang bar mdzad du gsol | bdag gis kyang rigs kyi bu de dang lhan cig tu ’phags pa byang chub sems dpa’ sems dpa’ chen po chos ’phags la mchod par bgyi’o ||  || shes rab kyi pha rol tu phyin pa brgyad stong pa | bam po nyi shu bzhi (3) pa | de nas bu mo de’i pha mas bu mo de la ’di skad ces smras so ||  rigs kyi bu de’i dka’ ba’i gnas dag khyod kyis bstan pa las na chos de dag ni gcig tu nges par bsam gyis mi khyab pa ’jig rten thams cad las khyad par du ’phags pa sems can thams cad bde ba thob par byed pa’i (4) bar ni ngo mtshar to ||  rigs kyi bu gang dag de dag gi phyir de lta bu’i dka’ ba’i gnas dag la spo bar byed na khyod nged kyis gnang gis | bu mo nged kyang khyod dang lhan cig tu byang chub sems dpa’ sems dpa’ chen po chos ’phags blta ba dang phyag bya ba dang bsnyen bkur bya ba dang (5) mchod pa byed du ’gro yis nged ’gro ba’i go skabs phye shig | de nas tshong dpon gyi bu mo de byang chub sems dpa’ sems dpa’ chen po chos ’phags la mchod par bya ba dang | bkur stir bya ba’i phyir chas te rang gi pha ma la rig par byas nas ’di skad ces | yab yum ci skad gsungs (6) pa de bzhin du mdzod cig dang bdag ni dge ba’i phyogs gang gi yang bar chad mi bgyid do zhes smras nas tshong dpon gyi bu mo de | byang chub sems dpa’ sems dpa’ chen po chos ’phags lam chod pa dang bkur stir bya ba’i phyir chas par gyur to || 
                   
                   
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(366) Ananda: What is the reason, O Lord, of this smile? It is not without reason that the Tathagatas manifest a smile.  The Lord: This Goddess of the Ganges, Ananda, will, in a future period, become a Tathagata, “Golden Flower” by name, - an Arhat, fully Enlightened, proficient in knowledge and conduct, Well-Gone, a knower of the world, unsurpassed, a tamer of men to be tamed, a teacher of Gods and men,  a Buddha, a Lord. In the starlike aeon he will appear in the world and know full enlightenment.  When she has deceased here she will cease to be a woman, she will become a man. He will be reborn in Abhirati, the Buddha-field of the Tathagata Akshobhya,  in whose presence he will lead the holy life.  After his decease there he will pass from Buddha-field to Buddha-field, never deprived of the sight of the Tathagata.  He will go on passing from Buddha-field to Buddha-field,  from here to there, always choosing those in which he is not without the Buddhas, the Lords.  A universal monarch can pass from palace to palace, and the soles of his feet never, during his entire life, tread upon the surface of the earth, (367) and he dies without ever, up to the time of his death, having trodden with his feet on the ground. Just so the Ganges Goddess will pass from Buddha-field to Buddhafield,  and she will never at any time be deprived of the Buddhas and Lords, until the time of her full enlightenment. 
atha khalv āyuṣmata ānandasyaitad abhūt - ye tatrākṣobhyasya tathāgatāsyārhataḥ samyaksaṃbuddhasyāntike bodhisattvā mahāsattvā bhaviṣyanti, tathāgatasaṃnipāta eva sa veditavyaḥ |  atha khalu bhagavān āyuṣmata ānandasya imam evaṃrūpaṃ cetasaiva cetaḥparivitarkam ājñāya āyuṣmantam ānandam etad avocat - evam etad ānanda, evam etat |  uttīrṇapaṅkās te bodhisattvā mahāsattvāḥ, ye akṣobhyasya tathāgatasyārhataḥ samyaksaṃbuddhasya buddhakṣetre brahmacaryaṃ caranti |  bodhipariniṣpaty upagatās te ānanda bodhisattvā mahāsattvā veditavyāḥ |  tasya khalu punar ānanda suvarṇapuṣpasya tathāgatasyārhataḥ samyaksaṃbuddhasya na pramāṇabaddhaḥ śrāvakasaṃgho bhaviṣyati |  tat kasya hetoḥ? tāvanto hy ānanda tatra śrāvakā bhaviṣyanti yeṣāṃ nāsti pramāṇam |  api tv aprameyā asaṃkhyeyā ity evaṃ saṃkhyāṃ gamiṣyanti |  tena khalu punar ānanda kālena tena samayena tasmin buddhakṣetre na vyālakāntārāṇi bhaviṣyanti, na caurakāntārāṇi na pānīyakāntārāṇi na vyādhikāntārāṇi na durbhikṣakāntārāṇi bhaviṣyanti |  etāni cānyāni ca ānandāsātakāntārāṇi tasmin buddhakṣetre sarveṇa sarvaṃ sarvathā sarvaṃ na bhaviṣyanti, na prajñāsyante |  suvarṇapuṣpasya khalu punar ānanda tathāgatasyārhataḥ samyaksaṃbuddhasyānuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya imāny evaṃrūpāṇi bhayabhair avakāntārāṇi sarveṇa sarvaṃ sarvathā sarvaṃ tadānīṃ na bhaviṣyanti, na prajñāsyante || 
de nas tshong dpon gyi bu mo des shing rta (7) lnga brgya yang rgyan gyis brgyan | bu mo lnga brgya de dag kyang rgyan gyis brgyan to ||  rgyan gyis brgyan nas me tog tha dad pa kha dog sa chogs pa dag dang gos kha dog sna tshogs thogs | bdug pa dang de dang phreng ba dang byug pa dang phye ma dang chos gos dang gdugs dang rgyal mtshan dang dril (273b1) bu dang ba dan dag thogs | rin po che sna tshogs rnam pa tha dad pa dag dang rin po che sna tshogs rnam pa tha dad pa’i rang bzhin gyi me tog dag kyang thogs | bza’ ba dang bca’ ba dang myang ba mang po pha mas kyang thogs nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu dang shing rta gcig (2) tu lhan cig tu zhugs te | bu mo lnga brgya shing rta lnga brgya’i nang du zhugs pa de dag gis yongs su bskor cing mdun du bdar nas pham la sogs pa ’khor mang po dang shar phyogs ga la ba der logs su dong ste mthar gyis song ba dang | byang chub sems dpa’ sems dpa’ chen po (3) rtag tu ngus rgyang ring mo zhig nas grong khyer spos ldan rin po che sna bdun rnam par bkra ba blta na sdug pa las byas pa | rin po che sna bdun gyi rang bzhin gyi rab rim bdun gyis bskor ba | rta babs bdun yod pa | ’obs rim bdun par ta la’i phreng ba rim bdun gyis yongs su bskor (4) ba | chur dpag tshad bcu gnyis zhing du dpag tshad bcu gnyis yod pa | ’byor cing rgyas pa bde ba lo legs pa mi dang skye bo mang pos gang ba | bar gyi tshong khang gi phreng ba ri mo sna tshogs su bris pa lta bu blta na sdug pa phigs par gyur pa mnyam zhing mtshungs pa | skye bo dang (5) khyogs kyi bzhon pa dang rkang gis ’gro ba’i gnas ’dzer dog med par gnas pa lnga brgya dag gis legs par bsgrubs pa | grong khyer de’i dbus kyi bzhi mngon byang chub sems dpa’ sems dpa’ chen po chos ’phags chos kyi khri la ’dug nas ’khor brgya phrag du ma dang ’khor stong phrag (6) du ma dang ’khor brgya stong phrag du mas yongs su bskor cing mdun du byas nas chos ston pa mthong ste | mthong ma thag tu de ’di lta bu’i bde ba thob pa ’di lta ste | dper na dge slong bsam gtan dang po rtse gcig tu yid la byed pas snyoms par zhugs pa bzhin no ||  de mthong (7) nas ’di snyam du sems te bdag shing rta’i nang du zhugs bzhin du byang chub sems dpa’ sems dpa’ chen po chos ’phags kyi drung du ’gro ba ni bdag gi mchi’o snyam nas shing rta las babs so ||  de nas shing rta de las babs pa dang gzhan tshong dpon gyi bu mo de dang bu mo lnga brgya po de (274a1) dag kyang mnyam du shing rta las babs so ||  de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu tshong dpon gyi bu mo la sogs pa bu mo lnga brgyas yongs su bskor cing mdun du bdar te mchod pa’i bkod pa tshad med pa dang byang chub sems dpa’ sems dpa’ chen (2) po chos ’phags ga la ba der dong ngo ||  yang de’i tshe byang chub sems dpa’ sems dpa’ chen po chos ’phags kyis shes rab kyi pha rol tu phyin pa’i khang pa brtsegs pa rin po che sna bdun gyi rang bzhin las byas pa tsan dan dmar pos brgyan cing mu tig gi dra bas g.yogs pa zhig byed du (3) bcug ste | khang pa brtsegs pa de’i gru bzhir nor bu rin po che bzhags par gyur te de dag sgron ma’i bya ba byed do ||  bdug spos kyi snod dngul las byas pa bzhi yang phyogs bzhir btags te ’di lta ste shes rab kyi pha rol tu phyin pa la mchod pa bya ba’i phyir a ga ru nag po ’ba’ zhig gis (4) bdug par byed do ||  khang pa brtsegs pa de’i dbus su rin po che sna bdun las byas pa’i khri bzhi btsugs te de’i steng du rin po che’i sgrom bzhi bzhag nas de’i nang du shes rab kyi pha rol tu phyin pa gser gyi glegs bam la bai dūrya bzhu bas bris pa bcug ste khang pa brtsegs pa de yang dar gyi chun (5) po sna tshogs rnam pa tha dad pa ’phyang bas brgyan to ||  de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu tshong dpon gyi bu mo la sogs te bu mo lnga brgya dang bcas pas khang pa brtsegs pa de mchod pa’i bkod pa tshad med pas brgyan pa mthong zhing de na lha stong phrag du ma dag kyang mthong (6) ste | lha rnams kyi dbang po brgya byin yang lha’i me tog man dā ra ba dang lha’i tsan dan gyi phye ma dang lha’i gser gyi phye ma dang lha’i dngul gyi phye ma dag gis | khang pa brtsegs pa de la ’thor mngon par ’thor mngon par rab tu ’thor bar mthong ngo lha’i sil snyan dag kyang thos so | (7) mthong zhing thos nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngus lha rnams kyi dbang po brgya byin la ’di skad ces smras so ||  lha’i dbang po khyod lha stong phrag du ma dag dang lhan cig rin po che’i khang pa brtsegs pa ’di la ci’i phyir lha’i me tog man dā ra ba dang lha’i tsan dan (274b1) gyi phye ma dang lha’i gser gyi phye ma dang lha’i dngul gyi phye ma dag gis ’thor zhing mngon par ’thor mngon par rab tu ’thor lha’i sil snyan ’di dag kyang lha rnams par snang la ci’i phyir rdung | de skad ces smras pa dang lha rnams kyi dbang po brgya byin gyis byang chub sems dpa’ sems dpa’ (2) chen po rtag tu ngu la ’di skad ces smras so || 
                   
                   
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Ananda thought: Those Bodhisattvas who will be with the Tathagata Akshobhya must actually be considered as the congregation of the Tathagata.  The Lord read Ananda’s thoughts, and said: So it is, Ananda.  Those Bodhisattvas who lead the holy life in the Buddha-field of Akshobhya, the Tathagata, should be known as having emerged from the mud,  as having approached to the accomplishment of enlightenment.  In addition, Ananda, the community of the disciples of the Tathagata “Golden Flower” will not be bound by any measure.  For his disciples will be so many that there will be no measure to them.  They will, on the contrary, have to be styled “immeasurable, incalculable.”  In addition, Ananda, at that time, on that occasion there will be in that Buddha-field no wilderness infested with wild beasts, or with robbers, and no waterless wastes, and no districts infested by epidemics, and no foodless wastes.  (368) All these, and all other disagreeable places will in that Buddha-field, in no way whatsoever either be, or be conceived.  It is quite certain that, after the Tathagata “Golden Flower” has known full enlightenment, all these kinds of places which inspire fear and terror will then no longer exist, or be even conceivable. 
evam ukte āyuṣmān ānando bhagavantam etad avocat - anayā bhagavan gaṅgadevayā bhaginyā katamasya tathāgatasyāntike prathamacittotpādakuśalamūlam avaropitam anuttarāyāṃ samyaksaṃbodhau? evam ukte bhagavān āyuṣmantam ānandam etad avocat - anayā ānanda gaṅgadevayā bhaginyā dīpaṃkarasya (182) tathāgatasyārhataḥ samyaksaṃbuddhasyāntike prathamacittotpādakuśalamūlam avaropitam, anuttarāyāṃ samyaksaṃbodhau pariṇāmitaṃ ca |  sa ca dīpaṃkaras tathāgato ’rhan samyaksaṃbuddhaḥ suvarṇapuṣpair evāvakīrṇo ’nuttarāṃ samyaksaṃbodhiṃ prārthayamānayā |  yadā mayā pañcabhir utpalair dīpaṃkaras tathāgato ’rhan samyaksaṃbuddho ’vakīrṇaḥ, anutpattikeṣu ca mayā dharmeṣu kṣāntiḥ pratilabdhā, tato ’haṃ dīpaṃkareṇa tathāgatenārhatā samyaksaṃbuddhena vyākṛto ’nuttarāyāṃ samyaksaṃbodhau - bhaviṣyasi tvaṃ māṇavakānāgate ’dhvani śākyamunir nāma tathāgato ’rhan samyaksaṃbuddho vidyācaraṇ asaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān iti |  tadā etasyā bhaginyā mama vyākaraṇaṃ śrutvā evaṃ cittam udapādi - aho batāham apy evaṃ vyākriyeyānuttarāyāṃ samyaksaṃbodhau yathāyaṃ māṇavako vyākṛto ’nuttarāyāṃ samyaksaṃbodhau |  evaṃ ca ānanda etasyā bhaginyā dīpaṃkarasya tathāgatasyārhataḥ samyaksaṃbuddhasyāntike prathamacittotpādakuśalamūlam avaropitam abhūd anuttarāyāṃ samyaksaṃbodhau |  evam ukte āyuṣmān ānando bhagavantam etad avocat - kṛtaparikarmā bateyaṃ bhagavan kṛtaparyantā gaṅgadevā bhaginī vyākṛtā anuttarāyāṃ samyaksaṃbodhau |  evam ukte bhagavān āyuṣmantam ānandam etad avocat - evam etad ānanda, evam etat yathā vadasi - kṛtaparikarmā bateyaṃ kṛtaparyantā gaṅgadevā bhaginī vyākṛtā anuttarāyāṃ samyaksaṃbodhāv iti || 
rigs kyi bu ’di ni shes rab kyi pha rol tu phyin pa byang chub sems dpa’ sems dpa’ chen po rnams kyi yul dang yongs su ’dren pa yin te | ’di la bslabs pas byang chub sems dpa’ sems dpa’ chen po dag yon tan thams cad kyi pha rol (3) tu phyin par rjes su ’gro ba dang | sangs rgyas kyi chos thams cad dang rnam pa thams cad mkhyen pa nyid kyang myur du thob par ’gyur pa yin na khyod mi shes sam | de skad ces smras pa dang byang chub sems dpa’ sems dpa’ chen po rtag tu ngus lha rnams kyi dbang po brgya byin la (4) ’di skad ces smras so ||  kau shi ka shes rab kyi pha rol tu phyin pa byang chub sems dpa’ sems dpa’ chen po rnams kyi yum dang yongs su ’dren pa de gang na bzhugs | brgya byin gyis smras pa | rigs kyi bu de ni khang pa brtsegs pa ’di’i nang na gser gyi glegs bam la bai dūrya bzhu (5) pas bris pa ’phags pa byang chub sems dpa’ sems dpa’ chen po chos ’phags kyis rgya rim bdun gyis rgyas btab nas bzhag ste nged kyis khyod la bstan par dka’o ||  de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu tshong dpon gyi bu mo la sogs te | bu mo lnga (6) brgya dag dang lhan cig tu de dag gis me tog dang phreng ba’i chun po dang gos rin po che dang bdug pa dang dri dang phreng ba dang byug pa dang | phye ma dang chos gos dang gdugs dang rgyal mtshan dang dril bu dang ba dan dag dang gser dang dngul las byas pa’i me tog gang dag thogs te | (7) ’ongs pa’i tshogs pa de dag gis | shes rab kyi pha rol tu phyin pa la mchod pa byas te ’di lta ste ’phags pa byang chub sems dpa’ sems dpa’ chen po chos ’phags la mchod pa’i phyir de dag las gzhan dang gzhan ches so sor bzhag go ||  de nas byang chub sems (275a1) dpa’ sems dpa’ chen po rtag tu ngu dang tshong dpon gyi bu mo la sogs pa bu mo lnga brgya dag gis me tog dang bdug pa dang dri dang phreng ba dang byug pa dang phye ma dang chos gos dang gdugs dang rgyal mtshan dang dril bu dang ba dan dang tsan dan gyi phye ma dang gser dang dngul (2) las byas pa’i me tog dang lha’i rol mo rnams kyis | shes rab kyi pha rol tu phyin pa la sngar mchod pa byas nas byang chub sems dpa’ sems dpa’ chen po chos ’phags ga la ba der song ste phyin nas chos la mchod pa nyid kyi phyir byang chub sems dpa’ sems dpa’ chen po chos ’phags (3) la me tog dang bdug pa dri dang phreng ba dang byug pa dang phye ma dang chos gos dang gdugs dang rgyal mtshan dang dril bu dang ba dan dag dang tsan dan gyi phye ma dang gser dang dngul las byas pa’i me tog dag gis gtor mngon par gtor mngon par rab tu gtor to ||  lha’i sil snyan dag kyang (4) yang dag par rab tu dkrol lo ||  de nas me tog de dag byang chub sems dpa’ sems dpa’ chen po chos ’phags kyi spyi bo’i steng na me tog gi khang pa brtsegs pa zhig tu gyur to ||  gser dang dngul las byas pa’i me tog dang kha dog sna tshogs pa’i me tog de dag nam mkha’ la (5) gzhal med khang ’dra bar ’dug par gyur to || 
             
             
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Ananda: Who was the Tathagata in whose presence this Goddess of the Ganges has planted the wholesome root of the first thought of enlightenment, and turned it over to supreme enlightenment? The Lord: That was under the Tathagata Dipankara.  And she actually scattered golden flowers over the Tathagata when she requested of him [the prediction to] the supreme enlightenment.  It was when I strewed the five lotus flowers over Dipankara, the Tathagata, and I acquired the patient acceptance of dharmas which fail to be produced, and then Dipankara predicted my future enlightenment with the words: “You, young man, will in a future period become a Tathagata, Shakyamuni by name!”  Thereupon, when she had heard my prediction, that Goddess produced a thought to the effect that (369,1): “Oh, certainly, like that young man I also would like to be predicted to full enlightenment!”  And in that way, Ananda, in the presence of the Tathagata Dipankara, that Goddess planted the wholesome root of the first thought of enlightenment, [and turned it over to] full enlightenment.  Ananda: Certainly, as one who has made the necessary preparations, as one who has made the grade has this Goddess of the Ganges been predicted to full enlightenment.  The Lord: So it is, Ananda, as you say. 
āryāṣṭasāhasrikāyāṃ prajñāpāramitāyāṃ gaṅgadevībhaginīparivarto nāma ekonaviṃśatitamaḥ || (183) 
de’i chos gos dang gos rin po che de dag kyang bar snang la rin po che sna tshogs kyi sprin gyi dkyil ’khor ’dra bar ’dug par gyur to || 
 
 
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