Bibliotheca Polyglotta

大菩薩藏經

大乘菩薩藏正法經

’phags pa dkon mchog brtsegs pa chen po’i chos kyi rnam grangs le’u stong phrag brgya pa las le’u bcu gnyis pa ste byang chub sems dpa’i sde snod |

The Collected Teachings on the Bodhisatva

大寶積經卷第三十五大唐三藏法師玄奘奉詔譯

卷第一西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉　詔譯

bam po dang po | rgya gar skad du | āryabodhisatvapiṭakanāmamahāyānasūtra | bod skad du | ’phags pa byang chub sems dpa’i sde snod ces bya ba theg pa chen po’i mdo || sangs rgyas dang byang chub sems dpa’ thams cad la phyag ’tshal lo ||

Homage to all the buddhas and bodhisatvas! Homage to the princely Mañjuśrī!

菩薩藏會第十二之一開化長者品第一

長者賢護品第一之一

Chapter 1: The Householder

如是我聞。一時薄伽梵。於室羅筏國雨安居。過三月恣擧已。作衣服竟。¹ 與大苾芻衆千二百五十人倶遊化諸國。是薄伽梵。成就廣大微妙名稱。出現世間。爲諸天人之所讃頌

1. See also next record.

如是我聞。一時世尊。在舍衛國坐夏安居。滿三月已。出行訪其裁製成辦衣服之者。與大苾芻眾千二百五十人俱并餘苾芻苾芻尼優婆塞優婆夷國王大臣。沙門婆羅門長者及諸外道。乃至天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩[目*侯]羅伽等。於佛世尊。尊重恭信志誠供養。世尊受世供利。與世福田。所謂飲食衣服坐臥之具。病緣醫藥及餘廣多受用等物。以佛世尊名稱善譽殊勝高顯超出世間。

’di skad bdag gis thos pa dus gcig na | bcom ldan ’das mnyan yod na dbyar gnas su gnas nas zla ba gsum ’das te dgag dbye mdzad nas | chos gos mdzad de | chos gos zin nas dge slong stong nyis brgya lnga bcu’i dge slong gi dge ’dun chen po dang thabs cig tu ljongs rgyu zhing gshegs te | bcom ldan ’das la dge slong dang | dge slong ma dang | dge bsnyen dang | dge bsnyen ma dang | rgyal po dang | blon po dang | mu stegs can sna tshogs dang | dge sbyong dang || bram ze dang | khyim bdag rnams dang | lha dang | klu dang | gnod sbyin dang | dri za dang | lha ma yin dang | nam mkha’ lding dang | mi ’am ci dang | lto ’phye chen po rnams kyis bla mar byas | bkur stir byas | ri mor byas || mchod pa byas so || bcom ldan ’das kyis chos gos dang | zhal zas dang | mal stan dang | na ba’i gsos sman dang | yo byad bzang po mang po yang brnyes so |

This is what I have heard: the Blessed One once spent the rainy season in retreat at Śrāvastī. When the three months had passed, he prepared his mendicant robes, put them on, and started wandering the country again in the company of a large assembly of mendicants, 1,250 strong. The Blessed One was esteemed, revered, praised, and honored by monks and nuns, laymen and laywomen, by kings and ministers, by various followers of other teachings, ascetics, brahmins, and householders, by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas. The Blessed One received a great abundance of robes, foodstuffs, materials for sleeping and sitting, medical supplies, and utensils. The Blessed One was greeted with elegant and generous words of praise:

所謂如來應正等覺明行圓滿善逝世間解無。上丈夫調御士天人師佛薄伽梵。深住自證具足神通。威徳映蔽諸天世間魔王梵王阿常爲衆生説微妙法。開示初善中善後善。文義巧妙純一圓滿清白梵行。

如來應供正等正覺明行足善逝世間解無上士調御丈夫天人師佛世尊十號具足。於天人阿修羅沙門婆羅門。若魔若梵一切世間大眾之中。以自通力而證聖果。隨所遊止宣說正法。初善中善後善。文義深遠純一無雜。圓滿清白梵行之相。

| ’di ltar bcom ldan ’das de ni de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rig pa dang zhabs su ldan pa | bde bar gshegs pa | ’jig rten mkhyen pa | skyes bu ’dul ba’i kha lo sgyur ba bla na med pa | lha dang mi rnams kyi ston pa | | sangs rgyas bcom ldan ’das yin te | des lhar bcas pa dang | bdud du bcas pa dang | tshangs par bcas pa dang | dge sbyong dang | bram zer bcas pa’i skye dgu’i ’jig rten ’di dang | lha dang | mi dang | lha ma yin du bcas pa’i ’jig rten rnams zil gyis mnan te | rang gi mngon par shes pas mngon du byas nas bsgrubs te bzhugs shing de chos ston pa ni tshangs par spyod pa | thog mar dge ba | bar du dge ba | tha mar dge ba | don bzang po | tshig ’bru bzang po | ma ’dres pa | yongs su rdzogs pa | yongs su dag pa | yongs su byang pa rab tu ston to zhes bcom ldan ’das kyi dge bar grags pa’i sgra tshigs su bcad pa rgya chen po yang mngon par byung ngo ||

"Such indeed is the Blessed One: He has reached truth, he is worthy of offerings, a fully accomplished buddha, perfect in wisdom and conduct, he has reached bliss, he is a knower of the world, an unsurpassable guide for those who wish to train, a teacher of gods and men, awakened, and blessed. He surpassed the world with its gods, the world with its māras, brahmans, ascetics and brahmins, gods and men, when he himself attained realization and accomplishment through superior understanding. He teaches the true Dharma, he reveals the holy life, excellent in the beginning, excellent in the middle, and excellent in the end, accurate in meaning and well expressed, simple, complete, genuine and pure.

爾時世尊。次遊行至摩掲陀國。詣王舍大城住鷲峯山。時王舍城中有大長者。名曰賢守。已曾親覲過去諸佛宿殖善根。福感通被大族大富。資産財寶無不具足。

爾時世尊徐緩。而至摩伽陀國。次第經行至王舍大城。到已止於鷲峰山中。是時王舍城中。有一長者其名賢護。宿植善本於先佛所廣作佛事。具大財富廣多主宰受用之物。積以金銀財穀庫藏。增集摩尼真珠硨磲珊瑚吠琉璃等。及諸象馬牛羊奴婢侍從并營作人。

de nas bcom ldan ’das yul magadha’i ljongs rgyu zhing mthar gyis rgyal po’i khab kyi grong khyer chen po gang na yod pa der gshegs te | byon nas rgyal po’i khab kyi grong khyer chen po’i bya rgod phung po’i ri la bzhugs so || de’i tshe rgyal po’i khab kyi grong khyer chen po na khyim bdag tshong dpon bzang skyong zhes bya ba | sngon dge ba’i rtsa ba bskyed pa | sngon gyi sangs rgyas la bya ba byas pa | phyug cing nor mang ba | longs spyod che ba | bdag dbang ba mang ba | nor dang | yo byad mang ba | gser dngul mang ba | nor dang ’brus yongs su gang ba’i mdzod dang | bang ba mang pa | nor bu dang | mu tig dang | baidūrya dang | dung dang | man shel dang | byi ru mang ba | glang po che dang | rta dang | ba lang dang | lug mang ba | bran pho dang | bran mo dang | las byed pa dang | zho shas ’tsho ba mang ba zhig gnas te ||

It so happened that the Blessed One was travelling among the towns of the country of Magadha, and gradually made his way towards the great city of Rājagṛha. When he had arrived there, the Blessed One stayed at Vulture's Peak, near the great city of Rājagṛha. At that time, a merchant and householder by the name of Bhadrapāla was living in the great city of Rājagṛha. He had previously developed virtuous potential by honoring the victorious buddhas of the past. He was wealthy, with great riches and many pleasures, a great deal of property, many possessions and tools, much gold and silver, storerooms filled with great wealth and stocks of grain, an abundance of jewels, pearls, gems, shells, crystals, and coral, large stocks of elephants, horses, buffalos, cattle and sheep, and many male and female slaves, workers, and laborers.

時彼長者聞大沙門出釋氏宮。證於無上正等菩提。與諸大衆來遊此國。彼佛世尊。有如是等廣大名稱出現世間。十號具足。成就通慧説微妙法。乃至圓滿清白梵行。

時賢護長者。聞沙門瞿曇從王宮出淨信出家。與大苾芻眾。千二百五十人俱。經遊摩伽陀國。次第至於王舍大城。止其鷲峰山中。而彼沙門瞿曇。具足廣大色相功德。名稱善譽超出世間。成正覺果如來應供正等正覺明行足善逝世間解無上士調御丈夫天人師佛世尊。隨其所應宣說正法。初善中善後善。文義深遠純一無雜。圓滿清白梵行之相。

dge sbyong gau tam shākya’i rigs las mngon par byung nas | dge slong stong nyis brgya lnga bcu’i dge slong gi dge ’dun chen po dang thabs cig tu yul magadha’i ljongs rgyu zhing gshegs te | rgyal po’i khab kyi grong khyer chen por byon nas de rgyal po’i khab kyi grong khyer chen po na bya rgod kyi phung po’i ri la bzhugs te | ’di ltar bcom ldan ’das de ni de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rig pa dang zhabs su ldan pa | bde bar gshegs pa ’jig rten mkhyen pa | skyes bu ’dul ba’i kha lo sgyur ba || bla na med pa | lha dang mi rnams kyi ston pa | sangs rgyas bcom ldan ’das yin te | de chos ston pa ni tshangs par spyod pa | thog mar dge ba | bar du dge ba | tha mar dge ba | don bzang po | | tshig ’bru bzang po || ma ’dres pa yongs su rdzogs pa | | yongs su dag pa | yongs su byang ba rab tu ston to zhes dge sbyong gau ta ma de’i dge bar grags pa’i sgra tshigs su bcad pa rgya chen po de lta bu yang mngon par byung ba khyim bdag tshong dpon bzang skyong gis thos nas

The householder Bhadrapāla heard that the mendicant Gautama, who had renounced the Śākya clan and become an ascetic, was travelling in Magadha together with a great community of mendicants, 1,250 strong, that he had arrived at the great city of Rājagṛha, and that he was now staying on Vulture's Peak, near the city, and that he was being greeted with elegant and generous words of praise: "Such indeed is the Blessed One: He has reached truth, he is worthy of offerings, a fully accomplished Buddha, perfect in wisdom and conduct, he has reached bliss, he is a knower of the world, an unsurpassable guide for those who wish to train, a teacher of gods and men, awakened, and blessed. He teaches the true Dharma, he reveals the holy life, excellent in the beginning, excellent in the middle, and excellent in the end, accurate in meaning and well expressed, simple, complete, genuine and pure."

時彼長者作是思惟。我今當往鷲峯山王。爲欲奉見彼如來故。若我見者必獲善利。作是念已。與五百長者出王舍城將往佛所

長者即作是念。我今宜應詣彼沙門瞿曇之所親近瞻禮。彼佛如來應供正等正覺。色相功德斯為甚善。時賢護長者作是念已。即與五百長者俱。出王舍大城詣佛瞻禮。

de ’di snyam du sems te | de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas de lta bu dag mthong na legs par ’gyur gyis bdag dge sbyong gau ta ma de blta ba’i phyir ’gro’o snyam mo || See Previous Record de nas khyim bdag tshong dpon bzang skyong khyim bdag lnga brgya tsam dang lhan cig tu bcom ldan ’das la blta ba’i phyir rgyal po’i khab kyi grong khyer chen po nas byung ngo ||

He thought to himself: "Now I should really go to see the ascetic Gautama. It is wonderful to have the opportunity to see those who have reached truth and are worthy of offerings, who are fully accomplished buddhas." So it was that the merchant and householder Bhadrapāla left the great city of Rājagṛha in the company of 500 householders in order to see the Blessed One.

爾時世尊於日初分。服僧伽胝執持衣鉢。諸苾芻僧侍從圍繞。在大衆前威儀嚴整。進止安庠正智而行。顧視屈申端嚴殊異。爲化衆生現乞食法。方欲入城處於中路。時賢守等五百長者。遙見如來。威嚴超挺衆所樂觀。成就金色之身大丈夫相三十有二。諸根寂定神慮憺怕。逮得上勝調順寂止。攝護諸根如大龍象。清淨無撓如澄泉池。足蹈七寶所成百千億葉紅蓮華上。爲諸無數天人藥叉之所供養。雨大天華散如來上。其華若流彌滿于地。諸長者等既覩世尊。以無量百千功徳莊嚴從遠而來。以清淨心往如來所。頂禮佛足却住一面爾時賢守等五百長者白佛言。

爾時世尊。日初分時著衣持缽。與苾芻眾恭信圍繞。入王舍大城次第乞食。而佛世尊威儀嚴肅履步調寂。清淨光明普照世間。進止屈伸端直清淨。時賢護等五百長者。遙見世尊徐徐而來。威容相好清淨端嚴。諸根調柔意念寂靜。勝善調伏如大龍王。復類泉流清淨無染。有無數天人大衆導從圍繞。身相巍巍猶紫金色。三十二相八十種好莊嚴具足。天雨眾花廣大殊妙。其所雨花周遍稠密。復有千俱胝葉七寶蓮花隨足而蹈。世尊具足無數百千威儀功德。自遠而來。時諸長者於其路左如是見已。於佛世尊深生淨信。以清淨心前詣佛所。到佛所已頭面禮足。肅躬恭信住立佛前。時賢護等五百長者。俱白佛言。

bcom ldan ’das kyang snga dro’i dus kyi tshe | sham thabs man bas | chos gos dang | lhung bzed bsnams nas | dge slong gi dge ’dun gyis bskor cing dge slong gi dge ’dun gyis mdun du bdar te | spyod lam mdzes pa dang | mngon du gshegs pa dang | phyir ldog pa mdzes pa dang | gzigs pas rnam par gzigs pa mdzes pa dang | snyang ba dang | bskum pa mdzes pa dang | chos gos snam sbyar dang | na bza’ dang | lhung bzed bsnams pa mdzes pa dang | kun nas mdzes pa bsod snyoms kyi phyir rgyal po’i khab kyi grong khyer chen por gshegs so khyim bdag tshong dpon bzang skyong dang | khyim bdag lnga brgya tsam po de dag gis bcom ldan ’das mdzes shing dga’ bar ’gyur ba | dbang po zhi ba | yid zhi ba | dul ba dang | zhi gnas dam pa brnyes pa | glang po ltar dbang po thul ba | mtsho ltar dang zhing gsal ba | rnyog pa med pa | lha du mas mchod pa | gnod spyin du mas mchod pa | mi du mas mchod pa | gser gyi kha dog gi sku skyes bu chen po’i mtshan sum cu rtsa gnyis dang ldan pa | dpe byad bzang po ba rgyad cus brgyan pa | me tog gi char chen po rab tu ’bebs shing | me tog gi chu po chen po rab tu ’bebs bzhin du rin po che sna bdun gyi pad ma ’dab ma bye ba brgya phrag stong yong pa la zhabs ’dor zhing gshegs pa rgyang ring po nas mthong ste | spyod lam brgya stong mang pos gshegs pa rgyang ring po nas mthong nas bcom ldan ’das la sems dad par gyur to | | de dag sems dad par gyur nas | bcom ldan ’das ga la ba der dong ste lhags nas bcom ldan ’das kyi zhabs la mgo bos phyag ’tshal te | bcom ldan ’das kyi spyan sngar phyogs gcig tu ’khod do | phyogs gcig tu ’khod nas bcom ldan ’das la khyim bdag bzang skyong dang || khyim bdag lnga brgya tsam po de dag gis ’di skad ces gsol to |

In the early part of the day the Blessed One put on his robes, took his bowl, and led the community of monks into the great city of Rājagṛha to collect alms. He conducted himself with grace, going from place to place with eyes downcast in a graceful manner, moving his limbs gracefully, and bearing his robes and bowl with exceeding grace. The merchant and householder Bhadrapāla, together with the 500 other householders, saw the Blessed One in the distance, approaching them in a graceful and pleasant manner, with his senses composed and his mind at ease, supremely disciplined and tranquil. His senses subdued, with the dignity of an elephant, he was clear and shining like a lake of pure water. He was honored by a great many gods, honored by a great many yakṣas, honored by a great many men. His body was golden, with the thirty-two marks of a great being, and adorned with the eighty secondary characteristics. A great rain of flowers, a great flood of flowers, rained down upon him, and so he walked among a thousand billion lotus petals made of the seven kinds of jewels. When they saw him approaching in the distance with this display of many hundreds of thousands of forms of pure conduct, they were filled with faith in the Blessed One. Their minds filled with faith, they approached the Blessed One, venerated him by placing their heads at his feet, and sat down at one side. Then the householder Bhadrapāla, accompanied by the other 500 householders, spoke to the Blessed One:

世尊。未曾有也。如來神力映奪天仙吉祥魔梵。如來威徳具大名稱。圓光妙色蔽諸大衆。世尊體相如大金山。容貌端嚴無等等者。世尊成就一切世間甚希奇法。我惟世尊威徳如是。觀何等相。棄捨家法。悟大菩提。

世尊瞿曇。於大眾中相好增勝。世尊瞿曇於大眾中威德增勝。世尊瞿曇於大眾中名稱增勝。世尊瞿曇。於大眾中光明增勝。世尊瞿曇真金色相最上增勝。世尊身相如古金仙。世尊身相妙無等等。世尊諸相具希有法。世尊瞿曇。一切世間無與等者。我見世尊具足如是威相功德。以何緣故捨家出家。

| bcom ldan ’das gau ta ma dpal gyis ’khor ’di zil gyis gnon par mdzad do | | bcom ldan ’das gau ta ma gzi brjid kyis ’khor ’di zil gyis gnon par mdzad do | | bcom ldan ’das gau ta ma ’od kyis ’khor ’di zil gyis gnon par mdzad do | | bcom ldan ’das gau ta ma gzugs kyis ’khor ’di zil gyis gnon par mdzad do | | bcom ldan ’das gau ta ma ni sku’i kha dog gser lta bu’o | | bcom ldan ’das gau ta ma ni skus lus can bde ba myong bar mdzad pa’o | | bcom ldan ’das gau ta ma ni dngos po thams cad kyis mi mnyam pa dang mnyam pa’o | | bcom ldan ’das gau ta ma ni ’jig rten thams cad kyi ngo mtshar rmad du byung ba’i chos dang ldan pa lags na | bcom ldan ’das gau ta ma bdag ’di snyam du sems te | bcom ldan ’das gau ta mas ci zhig gzigs na khang nas khang ma mchis par rab tu byung snyam sems so |

"Blessed One! Gautama! You overwhelm this assembly with your glory. Blessed One! Gautama! You overwhelm this assembly with your radiance. Blessed One! Gautama! You overwhelm this assembly with your splendor. Blessed One! Gautama! You overwhelm this assembly with your brilliance. Blessed One! Gautama! You overwhelm us with your beauty. The body of the Blessed One Gautama is golden. The Blessed One Gautama’s body is as beautiful as that of the sage Aṅgiras. The Blessed One Gautama has no equal, in any respect. The qualities of the Blessed One Gautama are the most extraordinary and marvelous qualities in the whole world. Blessed One! Gautama! It occurs to me: What did the Blessed One Gautama see to make him leave his home and become a renunciant?"

爾時賢守長者。即於佛前而説頌曰

爾時賢護長者。即以偈詞而伸讚歎。

de nas bcom ldan ’das la khyim bdag tshong dpon bzang skyong gis tshigs su bcad pa dag gis mngon par bstod do |

Then the merchant and householder Bhadrapāla praised the Blessed One with these verses:

我昔曾聞最勝尊　吉祥妙色大名稱
今覩威光勝所聞　如眞金像備衆徳如來色像喩金山　高廣嚴淨觀無厭
威徳莊嚴苾芻衆　猶如滿月處衆星世尊頂相無能見　高顯映發踰山王
頂髻周圓漸次歛　其相平偃猶天蓋紺髮軟膩而右旋　如安繕色帝青寶
鮮淨光踰孔雀項　我今瞻仰無厭足面貌端嚴額平正　眉相皎淨若天弓
白毫映徹無瑕穢　光潔照曜如星王發喜淨眼甚微妙　衆覩皆生欣樂心
我今奉觀無暫捨　頂禮淨眼世間依鼻相高平修旦直漸廣圓成如鑄金
脣相丹暉極清淨喩頻婆果末尼等妙齒鮮白含光潤　等鶴牛乳蓮華根
堅密齊平極明淨　調順奢摩他所感齒及隨齒根深固斷際上下皆齊整
佛牙光白最超勝如彼鴈行王處中善逝廣長之舌相覆面薄淨如蓮華
赤銅赤色末尼寶含暉皎鏡如初日世尊耳相極端嚴梵世天人不聞見
喬答摩種狻猊頷無畏猶如師子王我觀善逝咽喉相能引世間甘露味
清淨映徹無瑕穢具大神力不思議
頸前横約修＊旦直處中都無孅雜文
現人中勝天中天恒食味中第一味肩膊充圓悉成滿胸臆雄猛威容盛
人中尊相世未聞如山頂日光流照手足兩肩及項後七處光淨恒平滿修臂傭圓象王鼻雙掌垂下摩于膝上身廣厚如獸王瞿陀樹相周圓滿
那羅延力合成身具足大力及忍力無垢身毛皆上靡隨現一孔一毛生
煙塵不汚如蓮華右旋相成而細軟我昔傳聞隱密相陰藏深如天馬王
髀腨周圓漸次斂其相猶如天鹿王足厚隆起跟圓長手相網鞔如鴈王
平滿孅長二十指赤銅甲色如蓮華雙跖千輻金輪相光淨微妙具莊嚴
如來遊歩於世間瞿拉坡相不相觸去地四指蹈空行衆寶紅蓮隨足現顧視安行象王歩進趣端肅如天主
大聖威嚴無所畏處衆踰於師子王
行住說法度眾生天仙龍神咸恭敬
或散天華奏天樂紛然繁會滿虛空妙色映蔽毘沙門威光超勝百千日
梵世天人尚無等何況出過如來者今睹世尊大神變故我竊懷疑惑心
本觀何等勝功德出家趣於無上道爾時世尊告賢守長者曰。長者當知。我觀世 間一切衆生。爲十苦事之所逼迫。何謂爲十。一者生苦逼迫。

如我昔聞佛世尊　名稱吉祥及威德
最上妙相我今觀　殊勝光明具如是清淨妙好真金相　金色高勝眾所觀
離塵無染處眾中　如眾星中妙月現我昔歸命人中尊　　如須彌山極高勝
猶天妙蓋頂相嚴　　周遍次第而普覆頂骨首髮軟復滑　　同彼帝青妙色相
頸相猶如孔雀王　　右旋宛轉而柔軟額廣平正復潔白　　雙眉猶如帝釋弓
眉間毫相淨復明　　如星中王善照曜兩目善妙喜愛相睹者咸生歡悅意
諦觀不起厭足心頂禮世尊清淨目我睹人中尊鼻相隆高修直如金山
唇如琥珀類頻婆清淨復如淨珠寶齒相明淨復潔白　　如乳如藕及如鴨
堅牢清淨密復齊　　隨所動轉而善愛大小諸齒密不厚四牙鋒利而無垢
猶如鵝王處鵝群光瑩清淨白中白面如初日淨光照赤優缽羅及銅色
舌相淨妙而廣長遍覆面門悉清淨我於天人梵世中未嘗見佛妙相好
耳輪猶如師子王具師子相善無畏我觀喉相具威德善納眾味淨光明
正直頸項無曲邪常得味中之上味容儀敦肅而殊妙七處平滿世所聞
最勝吉祥人中尊如日光明現峰頂七處平滿其所謂二手足心及二肩
一頸平滿七處同圓具清淨而明煥雙臂修直復傭圓其猶龍王妙清淨
無高無下二臂同雙垂二臂立過膝上半身如師子王如尼拘陀身圓滿
猶那羅延不壞身大力忍力皆具足身毛上靡而柔軟彼一一毛皆右旋
塵翳不染淨妙身譬彼蓮花不著水陰藏隱覆而復密猶如調善妙馬王
雙髀其猶軟草同雙[月*耑]次第而安住足跟平滿趺相稱手足皆具網鞔相
復如鵝王指纖長手足數周二十指[
手指纖長赤銅甲諸指柔毛而下覆足下圓具千輻輪踝骨不麤而不現
履步平滿無高下行時離地及四指
世間最勝妙相圓按地寶蓮隨足蹈世尊行步大無畏如師子王無高下
不遲不速處中平遊戲自在無恐畏諸天雨眾微妙花空中競奏妙音樂
非人供養啟恭虔此佛神通希有相色相超越毘沙門威光勝踰百千日
天人魔梵諸眾中悉無如是勝功德今我內心起疑念　　佛具最上神通力
復見何等功德門　　故佛出家成聖果爾時世尊告賢護等諸長者言。諸長者。我見十種諸嬈亂法世間合集。斯苦甚大。何等爲十。一者生爲嬈亂。

| rgyal ba’i dpal dang grags dang gzugs dag ni |
| sngon chad bdag gis ji skad thos pa bas |
| de bas lhag par gser gyi gzugs bzhin du |
| mdzes dang ldan par lham mer rab tu gda’ | gzugs ni shin tu mdzes shing blta na sdug ||
sku yi kha dog gser gyi mdog ’dra bas ||
skar mang dag gi dbus na zla ba ltar ||
dge slong mang po’i dbus na mdzes par mdzad || mi mchog gi ni spyi bo bltar mi gda’ ||
ri rab bzhin du mngon par ’phags (7) par gda’ ||
gtsug gi spyi bo lha yi gdugs bzhin du ||
kun nas byin gyis gzhol bar gyur pa lags || dbu yi skra ni ’jam zhing rab mnyen la ||
a na nga rnyil dang stang zil kha dog ’dra ||
nyas su ’khyil la shin tu ’jam pa ste ||
rma bya’i mgrin pa ji bzhin nyid du gda’ || smra ba mchog gi dpral ba shin tu mnyam ||
khyod kyi smin tshugs ’ja’ khugs lta bu ste ||
’od gsal ba ni skar ma’i rgyal po ltar ||
rdul bral smin mtshams spu ni shin tu mdzes || spyan bzang khyod kyi spyan ni dgar ’gyur ba ||
’gro ba rnams la mdzes shing mthong na dga’ ||
bdag ni lta bas ngoms par mi ’gyur te ||
mgon po rnam dag spyan la bdag phyag ’tshal || skyes bu dam pa’i shangs ni byin gyis mnyam ||
ji ltar gser gyi ri ltar rab tu gda’ ||
khyod kyi sgros ni bim ba byi ru bzhin ||
dag cing rnam dag nor bu rin chen ’dra || dul la dgyes pa’i tshems ni mdzes pa ste ||
snang bar byed pa rab tu dkar ba’i tshems ||
padma’i rtsa ba ba zho chu skyar ’dra ||
sra zhing dam la thags bzangs shin tu dag | tshems dang tshems kyi bar ni shin tu ’byor ||
rgyal ba’i mche ba mdzes shing rdul mi mnga’ ||
ngang pa’i khyu na ngang pa’i rgyal po ni ||
rnam dag dkar zhing rab tu dkar ba bzhin || bde bar gshegs pa’i ljags kyis zhal khebs te ||
ud pa la dmar po rnam dag zangs kyi mdog |
nyi ma ’char tshe nor bu dag mdog bzhin ||
sra ba la ring zhing skyon med shin tu yangs || gau ta ma’i snyan ni rab tu legs seng ge’i ’gram pa seng ge’i ’jigs med bzhin ||
tshangs bcas ’jig rten lha dang mi la yang ||
bdag gis gang yang ma thos ma mthong ngo || bde gshegs mthu yis mgur na mthong ba ni ||
mgur gyi mid pa gtsang la ’od gsal te ||
drang po dbus su ’gro ba yon po gsal ||
ro yi ro mchog mi dang lha yi lha ||
dpung mgo rab tu zlum zhing thal gong rgyas ||
bdun po mtho ba ’jig rten kun tu grags ||
mgon po mi dbang snying po dpal gyis kyang ||
ri yi rtse la nyi ma ’char ba bzhin || mtho ba gnyis ni zhabs kyi mthil nas skyes ||
phyag las gnyis skyes thal gong gnyis skyes te ||
mtho ba gcig ni ltag pa nyid na gcig |
dge zhing dag ste ’od gsal rab tu rgyas || bcom ldan gau ta ma yi phyag ring ba ||
ji ltar glang po’i rgyal po’i sna bzhin te ||
phyag gnyis po ni ’dud pa ma bgyis par ||
pus mo gnyis su phyag gis rab tu reg | sku yi ro stod seng ge bzhin du ’phags ||
sku ni sred med bu ltar rab tu brtan ||
nyagrodha bzhin chu zheng gab pa’i sku ||
bzod pa’i stobs dang ldan pa stobs po che || sku yi spu rnams nyas ’khyil gyen du phyogs ||
re reng skyes shing shin tu ’jam pa ste ||
ji ltar pad ma chu dang ’dam mi gos ||
de bzhin rdul dang du bas mi gos so | rta mchog dul ba yi ni ji lta bar ||
’doms kyi sba ba spubs su nub ces gda’ ||
brla ni rab zlum smyig ma’i snying po bzhin ||
khyod kyi rje ngar byin gyis rim bzhin mchis || zhabs gong dung ltar mtho zhing rting pa che ||
khyod kyi phyag dang zhabs ni dra bas ’brel ||
sor mo ring zhing sor mo nyi shu mnyam ||
sen mo zangs ’dra sor sen me tog can || khyod kyi zhabs mthil ’khor lo rab kyis mtshan ||
rtsib ma stong ldan rab tu ’od gsal ba ||
long bus long bu ’thab par mi ’gyur zhing ||
gom pas gom pa sa la yong mi ’dor || sa la kun tu sor bzhis mi reg par ||
’jig rten rnams kyi gtso bo rab gshegs te ||
khyod ni gang du gom pa bor ba yang ||
rin chen pad ma skyes pa ngo mtshar to || rgod par ma gyur dal zhing brtan par gshegs ||
stag dang lha dbang ’gros kyis gzhan gnon cing ||
bag tsha med par stabs ni bsgyings te gshegs ||
dpa’ bo khyod kyi ’gros ’dra su la ’ang med || mi ma lags pa rnams kyis bar snang las ||
lha yi me tog char ni rab ’bebs shing ||
glu dbyangs sgras ni khyod la mchod par bgyid ||
cho ’phrul ’di ’dra ’di dag rmad du byung || khyod kyi gzugs ni rnam thos bu bas lhag ||
gzi brjid dag ni nyi ma brgya bas ’phags ||
tshangs bcas lha mir bcas pa’i ’jig rten na ||
khyod ’dra ’ang med na lhag pa ga la mchis || bdag gis khyod kyi cho ’phrul mchog mthong nas ||
yon tan lhag pa gang dag gzigs gyur na ||
de bzhed pas na mi dbang rab byung snyam ||
bdag ni de la the tshom ’tshal bar gyur || de nas bcom ldan ’das kyis khyim bdag tshong dpon bzang skyong la ’di skad ces bka’ stsal to || kye ma’o khyim dag ’jig rten gnas pa ’di ni gtse ba bcus gtses par mthong ste | bcu gang zhe na | ’di lta ste | skye bas gtse ba dang |

I had heard about the glory, fame,
and splendour of the body of the Victorious One,
but you are even more sublime in person,
like an image in gold. Your body is graceful and beautiful.
Because of your exalted, golden form
you shine among the monks
like the moon among the stars. Never before have I seen the crown of the head of the greatest among men,
but now I see it rising up like Mount Meru,
like the parasol of the gods,
a sign that you have attained the highest degree of transformation. I see the hair on your head, delicate and supple,
shining like a dark sapphire.
Its soft curls twist to the right
Just like the neck of a peacock. The best of speakers has a smooth forehead,
your eyebrows shaped like rainbows.
Between your eyebrows shines a perfect curl of hair
blazing like the king of stars. Your eyes are exquisite, and delight all who look upon them.
They are beautiful, beloved by those who gaze upon them.
Merely observing is not enough for me,
I salute the protector with immaculate eyes. The nose of the best of men
is as magnificent as a golden horn,
his lips coral-red like the fruit of the ivy gourd,
exceedingly pure like a precious jewel. Your shining teeth are perfectly white,
like lotus-root, cow’s milk, or a crane.
Firm, whole, well set, supremely pure,
your teeth are an ornament to joyous discipline. The Victorious One's teeth are well-spaced,
the canine teeth shining spotlessly,
like the king of the geese, flying first in formation,
whiter than white, and completely pure. Like a pure red lotus, the color of copper,
red like the rising sun, the color of a pure jewel,
the Sugata’s tongue is delicate and smooth,
and so long and broad that it can cover his face. I have truly never seen or heard of anything
in the brahma-world, or in any human or divine realm,
like the exquisite ears of Gautama.
He has the jaws and the courage of a lion. By the power of the blissful one, I see his neck,
his pure and resplendent throat, extracting the subtle essence of flavors,
straight, not crooked, and centrally positioned.
His sense of taste is unrivalled, like that of the god of gods and men. You are broad-chested, and your shoulder blades are round.
Your seven supreme limbs are famed throughout the world.
Blazing with the highest glory, the archetypal king,
you are like the sun rising over the peak of the mountain. There are protrubrances on the soles of both of your feet,
on both of your hands, and on both shoulders,
and one protrubrance on the back of your neck.
The fullness of your beauty is pure and radiant. The arms of the Blessed One Gautama hang down,
like the trunk of the lord of elephants.
With both of your hands, you are able
to touch your knees without bending down. His mighty chest is like that of a lion.
Broad, like the trunk of a banyan tree,
his sturdy body is as strong and firm as that of Nārāyāṇa,
With the strength that comes from forbearance. The hairs on his upper body curl to the right.
They grow separately, and are very soft.
They are unaffected by dust and smoke,
just like lotuses in muddy water. Your male organ is said to be retracted in its sheath
like that of an excellent, well-trained horse.
Your well-rounded thighs are like the cores of bamboo.
Your calves are well-formed, with the correct proportions. You have flat insteps and broad heels.
Your hands and feet are finely webbed.
Your long, smooth fingers and toes number twenty,
with copper colored nails, like flowers. The symbol of the supreme thousand-spoked wheel
shines from the soles of your feet.
You do not put your feet down hard when you walk on the road. ¹
You stride lightly on the earth. You tread softly, lifting your feet four inches above ground
as you walk, O best of men!
Jeweled lotuses spring forth
wherever you set your feet. How extraordinary! You advance unopposed, undaunted, repelling your enemies,
like an elephant, like a tiger, like the lord of the gods.
You walk like nothing less than a hero.
Imperturbable, you stride elegantly. Superhuman beings shower you, lord, with divine flowers.
In the sky, they venerate you
with the sounds of singing.
Such magical displays are truly wondrous. Your beauty surpasses that of Vaiśravaṇa,
your splendor is like that of a hundred suns.
In the world of brahmans, of gods and men,
you have no equal. Truly, how could anyone be superior? Having now seen this incredible miracle,
I am filled with curiosity.
What are the superior qualities you have seen,
lord of men, that made you renounce ordinary life? The Blessed One then said this to the merchant and householder Bhadrapāla: “Alas! One who is involved with the world is tormented by the ten afflictions. What are these ten afflictions? They are the affliction of birth,

1. According to Tibetan and Chinese: ‘You do not strike your ankles against each other when you walk.’

二者老苦逼迫。

二者老爲嬈亂。

rga bas gtse ba dang |

the affliction of old age,

三者病苦逼迫

三者病爲嬈亂。

na bas gtse ba dang |

the affliction of disease,

四者死苦逼迫。

四者死爲嬈亂。

’chi bas gtso ba dang |

the affliction of death,

五者愁苦逼迫。

五者憂爲嬈亂。

mya ngan gyis gtse ba dang |

the affliction of sorrow,

六者怨恨逼迫。

六者悲爲嬈亂。

smre sngags ’don pas gtse ba dang |

the affliction of lamentation,

七者苦受逼迫。

七者苦爲嬈亂。

sdug bsngal gyis gtso ba dang |

the affliction of suffering,

八者憂受逼迫。

八者煩惱爲嬈亂

yid mi bde bas gtse ba dang |

the affliction of depression,

九者痛惱逼迫。

九者愁歎爲嬈亂。

’khrug pas gtse ba dang |

the affliction of grief,

十者生死流轉大苦之所逼迫。

十者輪迴爲嬈亂。

’khor bas gtso bo dang bcu ste |

and the affliction of cyclic existence.

長者。我見如是十種苦事逼迫衆生。爲得阿耨多羅三藐三菩提。出離如是逼迫事故。以淨信心捨釋氏家趣無上道。

如是十種諸嬈亂法。世間合集我見是已。是故我乃淨信出家。趣證阿耨多羅三藐三菩提果

khyim bdag ’jig rten gnas pa gtse ¹ ba ’di bcus gtses par mthong nas | bla na med pa yang dag par rdzogs pa’i byang chub thob par bya’o zhes dad pas khyim nas khyim med par rab tu byung ngo ||

1. D gtso

Householder, when I saw that one who is involved with the world is tormented by these ten afflictions, I decided to attain unsurpassed perfect awakening, and with that conviction I left ordinary household life behind and became a renunciant.”

爾時世尊。欲重宣此義。而説頌曰

爾時世尊欲重宣此義而説偈言

bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag gsungs so ||

He then went on to speak these verses:

我觀諸凡夫　閉流轉牢獄
常爲生老病　衆苦所逼迫

諸愚夫異生　輪迴網羈絆
生嬈亂愁歎　老病旋逼逐

’khor ba’i sgrom du chud pa yi ||
byis pa so so’i skye bo kun ||
skye bas nye bar gtse ba dang ||
na dang rga bas rab tu gzir ||

I saw that all immature, ordinary people
are trapped in the cage of cyclic existence,
that they are tormented by birth,
harassed by old age and disease.

愁憂及怨恨　死苦等所牽
爲除牢獄怖　令欣出離法

憂悲故苦惱　死法來呑食
若救度出離　解脱三有網

mya ngan byed cing smre sngags ’don ||
’chi ba’i dbang du song mthong nas ||
srid pa’i sgrom las thar bya zhes ||
bskyab pa’i phyir ni mngon par byung ||

They experience pain, they grieve.
I left in order to protect
those who are under the sway of death.
I will free them from the cage of existence.

復次長者。我觀世間一切衆生。爲十惱害互相憎嫉。

復次長者。瞋之一法互相損害世間合集。斯苦甚大。損害有十。

kye ma’o khyim bdag ’jig rten gnas pa ’di ni zhe sdang zhing kun nas mnar sems kyi dngos po bcus gcig la gcig mnar sems su byed par mthong ste ||

“Alas householder! I have seen the hatred caused by ten situations which lead to malice that make those who are involved with the world fight among themselves.

何謂爲十。

何等爲十。

bcu gang zhe na | ’di lta ste |

What are these ten situations which lead to malice?

一者曾於我身作不饒益。心生惱害。

一者以我心故。過去已作諸損害事。

bdag nyid la gnod pa byas zhes sems la kun nas mnar sems skye ba dang |

They are the malicious intent that arises when one thinks “I have been treated unjustly”,

二者今於我身作不饒益。心生惱害。

二者生起思念。現在今作諸損害事。

gnod pa byed do || zhes sems la kun nas mnar sems skye ba dang |

the malicious intent that arises when one thinks “I am being treated unjustly”,

三者當於我身作不饒益。心生惱害。

三者生起思念。未來當作諸損害事。

gnod pa byed par ’gyur ro || zhes sems la kun nas mnar sems skye ba dang |

the malicious intent that arises when one thinks “I will be treated unjustly”,

四者曾於我之所愛作不饒益。心生惱害。

四者我所愛者生起思念。而不已作諸損害事。

bdag gi mdza’ bo la gnod pa byas so || zhes sems la kun nas mnar sems skye ba dang |

the malicious intent that arises when one thinks “my loved one has been treated unjustly”,

五者今於我之所愛作不饒益。心生惱害。

五者我所愛者生起思念。而不今作諸損害事。

bdag gi mdza’ bo la gnod pa byed do ||

the malicious intent that arises when one thinks “my loved one is being treated unjustly”,

六者當於我之所愛作不饒益。心生惱害。

六者我所愛者生起思念。而不當作諸損害事。

zhes sems la kun nas mnar sems skye ba dang bdag gi mdza’ bo la gnod pa byed par ’gyur ro ||

the malicious intent that arises when one thinks “my loved one will be treated unjustly”,

七者曾於我所不愛而作饒益。心生惱害。

七者非我愛者生起思念。過去已作諸損害事。

zhes sems la kun nas mnar sems skye ba dang bdag dang mi mdza’ ba’i don byas so zhes sems la kun nas mnar sems skye ba dang ||

the malicious intent that arises when one thinks “my enemy has gained an advantage”,

八者今於我所不愛而作饒益。心生惱害。

八者非我愛者生起思念。現在今作諸損害事。

bdag dang mi mdza’ ba’i don byed do zhes sems la kun nas mnar sems skye ba dang |

the malicious intent that arises when one thinks “my enemy is gaining an advantage”,

九者當於我所不愛而作饒益。心生惱害。

九者非我愛者生起思念。未來當作諸損害事。

bdag dang mi mdza’ ba’i don byed par ’gyur ro zhes sems la kun nas mnar sems skye ba dang |

the malicious intent that arises when one thinks “my enemy will gain an advantage”,

十者於諸過失作不饒益。心生惱害。

十者生起思念。作無義利損害過失。

gnod pa’i rab tu sdang ba nyid dang bcu’o ||

as well as unjustified rage.

長者我見如是十種惱害。惱害世間一切衆生。爲得阿耨多羅三藐三菩提。出離如是惱害事故。以淨信心捨釋氏家趣無上道。

如是十種諸損害事世間合集。我見是已。爲令離彼諸損害故。是故我乃淨信出家。趣證阿耨多羅三藐三菩提果

khyim bdag kun nas mnar sems kyi dngos po bcu po ni de dag yin te || kun nas mnar sems thams cad sel ba bla na med pa yang dag par rdzogs pa’i byang chub thob par bya’o || zhes dad pas khyim nas khyim med par rab tu byung ngo ||

Householder, it was in order to get rid of all malice, caused by these ten situations that lead to malice, that I decided to attain unsurpassed perfect awakening, and with that conviction I left ordinary household life behind and became a renunciant.”

爾時世尊。欲重宣此義。而説頌曰

爾時世尊重説偈言

de nas bcom ldan ’das kyis don de nyid rab tu bstan pa’i phyir de’i tshe tshigs su bcad pa ’di dag gsungs so ||

Then, in order to expand on this point, the Blessed One went on to speak these verses:

衆生互憎嫉　皆由十惱生

衆生瞋最大　各各互相害
已現當損害　成十損害事

kye ma’o sems can zhe sdang ste ||
gcig la gcig ni phan tshun du ||
kun nas mnar sems dngos po bcus ||
kun la kun nas mnar sems gyur ||

Alas, sentient beings
relate to one another with anger,
and all their malice
stems from the ten kinds of malice.

於我及我親　三世倶惱害

愛者不生害　已作及當作
現作亦復然　不成損害法

bdag dang bdag gi nye du la ||
gnod par byas dang byed pa dang ||
gnod pa byed par ’gyur ro zhes ||
de yi kun nas mnar sems skye ||

“I or my relatives
were treated unjustly, will be treated unjustly,
are being treated unjustly.”
This gives rise to malice.

或於我非親　起諸饒益相
怨憎由此生　三世倶惱害

於我非友愛　作諸損害事
已現當亦然　生損害罪業

gang rnams bdag dang mi mdza’ ba ||
de dag gi ni don byas dang ||
byed do byed par ’gyur ro zhes ||
de yi kun nas mnar sems skye ||

“Those who are not my friends,
are receiving benefits,
have received them, will receive them.”
This gives rise to malice.

第十諸過失　生長怨憎苦
我觀如是過　厭患故出家

并無義過失　十損害纒縛
我見損害法　乃淨信出家

gnod pa’i sdang dang bcu yin de ||
gang gis mnar sems ’phel ’gyur ba ||
de mthong kun nas mnar sems rnams ||
mi ’dod pas na rab tu byung ||

Unjustified rage is the tenth way
in which malice spreads.
I saw all this, and then left behind
the senselessness created by malice.

復次長者。我觀世間一切衆生。入於十種惡見稠林。由異見故不能自出。

復次長者。種種見中諸險惡見。世間合集斯苦甚大。險惡見者。有其十種。

kye ma’o khyim bdag ’jig rten gnas pa ’di ni lta bar byas pa lta ba ngan pa thibs po bcus lta bar byas pa sna tshogs dang | lta ba ngan pa (5) thibs po dag gis non par mthong ste ||

“Alas householder! I have seen that one who is involved with the world is lost in the thicket of dogmatic views and mistaken beliefs due to being ensnared by ten mistaken views and beliefs.

何謂爲十。一者我見惡見稠林。

何等爲十。一者於我見中起險惡見。

bcu gang zhe na | ’di lta ste | bdag tu lta bar gyur pa lta ba ngan pa thibs po dang |

What are these ten beliefs? They are the mistaken belief in a self,

二者有情見惡見稠林。

二者衆生見中起險惡見。

sems can du lta bar gyur pa lta ba ngan pa thibs po dang |

the mistaken belief in a being,

三者壽命見惡見稠林。

三者壽者見中起險惡見。

srog tu lta bar gyur pa lta ba ngan pa thibs po dang |

the mistaken belief in a soul,

四者數取趣見惡見稠林。

四者於人見中起險惡見。

gang zag tu lta bar gyur pa lta ba ngan pa thibs po dang |

the mistaken belief in a person,

五者斷見惡見稠林。

五者於斷見中起險惡見。

chad par lta bar gyur pa lta ba ngan pa thibs po dang |

the mistaken belief in annihilation,

六者常見惡見稠林。

六者於常見中起險惡見。

rtag par lta bar gyur pa lta ba ngan pa thibs po dang |

the mistaken belief in eternity,

七者無作見惡見稠林。

七者無作見中起險惡見。

bya ba med par lta bar gyur pa lta ba ngan pa thibs pa dang |

the mistaken belief that there is no action,

八者無因見惡見稠林。

八者無因見中起險惡見。

rgyu med par lta bar gyur pa lta ba ngan pa thibs po dang |

the mistaken belief that there is no causality,

九者不平等因見惡見稠林。

九者不平等見中起險惡見。

mi ’thun pa’i rgyur lta bar gyur pa lta ba ngan pa thibs po dang |

the mistaken belief that actions have no consequences,

十者邪見惡見稠林。

十者於邪見中起險惡見。

log par lta bar gyur pa lta ba ngan pa’i thibs po dang bcu’o ||

and the mistaken belief in false doctrines.

長者。我見衆生入於十種惡見稠林不能得出。爲得阿耨多羅三藐三菩提。永斷如是諸惡見故。以淨信心捨釋氏家趣無上道。

如是十種諸險惡見。我見是已。爲欲普令破諸見故。是故我乃淨信出家。趣證阿耨多羅三藐三菩提果

khyim bdag lta bar gyur pa lta ba ngan pa’i thibs po ni de dag yin te | lta ba thams cad gzhig pa’i phyir bla na med pa yang dag par rdzogs pa’i byang chub thob par bya’o || zhes dad pas khyim nas khyim med par rab tu byung ngo ||

Householder, it was in order to get rid of all such views caused by these confused beliefs and mistaken ideas that I decided to attain unsurpassed perfect awakening, and with that conviction I left ordinary household life behind and became a renunciant.”

爾時世尊。欲重宣此義。而説頌曰

爾時世尊重説偈言

de nas bcom ldan ’das kyis don de nyid rgya cher bstan pa’i phyir de’i tshe tshigs su bcad pa ’di dag gsungs so ||

Then, in order to clarify this point further, the Blessed One went on to speak these verses:

一切愚凡夫　入惡見稠林
我見有情見　及以壽命見

我人衆生見　壽者見亦然
諸愚夫異生　險惡見所覆

byis pa so so’i skye bo kun ||
bdag tu lta dang sems can lta ||
srog tu lta ba rnams kyi yang ||
lta ba thibs pos rab tu nyogs ||

The idea of a self, the idea of a being,
as well as the idea of a soul,
these are the confused, mistaken ideas
that cloud the minds of all immature ordinary people.

斷見與常見　依無作見等
爲安立正見　是故我出家

斷常及無作　邪無因不平
令安立正見　是故我出家

rtag dang chad par lta ba dang |
bya med lta la gnas pa dag |
yang dag lta bar dgod do zhes ||
de phyir nga ni rab tu byung ||

They base themselves on views of annihilation
and permanence, the view of no activity.
In order to establish perfect views
I left and became a monk.

復次長者。我觀世間一切衆生。於無數劫具造百千那庾多拘胝過失。常爲十種大毒箭所中。

復次長者。有大病箭世間合集。斯苦甚大。大病箭者有其十種

kye ma’o khyim bdag ’jig rten gnas pa ’di ni zug rngu chen po bcus bskal pa grangs med pa bye ba khrag khrig brgya stong du zug rngus zug par mthong ste ||

“Alas householder! I have seen that one who is involved with the world is pierced by ten great arrows throughout uncountable hundreds, thousands, millions, billions of ages.

何謂爲十。一者愛毒箭。

何等爲十。一者愛箭。

bcu gang zhe na | ’di lta ste | sred pa’i zug rngu dang |

What are these ten great arrows? They are the arrow of thirst,

二者無明毒箭。

二者無明箭。

ma rig pa’i zug rngu dang |

the arrow of ignorance,

三者欲毒箭。

三者欲箭。

’dod pa’i zug rngu dang |

the arrow of desire,

四者貪毒箭。

四者貪箭。

’dod chags kyi zug rngu dang |

the arrow of passion,

五者過失毒箭。

五者瞋箭。

zhe sdang gi zug rngu dang |

the arrow of hatred,

六者愚癡毒箭。

六者癡箭。

gti mug gi zug rngu dang |

the arrow of delusion,

七者慢毒箭。

七者慢箭。

nga rgyal gyi zug rngu dang |

the arrow of pride,

八者見毒箭。

八者見箭。

lta ba’i zug rngu dang |

the arrow of views,

九者有毒箭。

九者成箭。

’byung ba’i zug rngu dang |

the arrow of existence,

十者無有毒箭。

十者壞箭。

’jig pa’i zhug rdu dang bcu’o ||

and the arrow of non-existence.

長者。我見衆生爲於十種毒箭所中。求阿耨多羅三藐三菩提。永斷如是諸毒箭故。以淨信心捨釋氏家趣無上道。

如是十種諸大病箭。我欲普令悉得拔除。是故我乃淨信出家。趣證阿耨多羅三藐三菩提果

khyim bdag zug rngu chen po bcu po ni de dag yin te | zug rngu thams cad bsal ba’i phyir bla na med pa yang dag par rdzogs pa’i byang chub thob par bya’o zhes dang pas khyim nas khyim med par rab tu byung ngo ||

Because of these ten great arrows, householder, I decided to attain unsurpassed perfect awakening in order to get rid of all arrows, and with that conviction I left ordinary household life behind and became a renunciant.”

爾時世尊。欲重宣此義。而説頌曰

爾時世尊重説偈言

de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag gsungs so ||

Then, in order to clarify this point further, the Blessed One went on to speak these verses:

愛箭毒衆生　過拘胝大劫
無明之所盲　從闇入於闇

愛箭故貪積　無智故暗冥
無明癡暗覆　旋趣於他蘊

sred pa’i zug rngus zug pa rnams ||
thog ma’i mtha’ ni mi shes te ||
ma rig pa yis ldongs byas nas ||
mun pa nas ni mun par ’gro ||

There is no end in sight for those
tormented by the arrows of desire.
Blinded by ignorance
they travel from misery to misery.

欲箭中諸蘊　吸染名貪箭
悶亂過失箭　被服愚癡箭

欲箭隨射激　貪箭故呑食
瞋箭起昏迷　癡箭都所覆

sred pa’i zug rngus zug pa dang |
’dod chags zug rngus rgyus pa dang |
zhe sdang zug rngus brgyal bas na ||
phung po dag ni len par byed ||

Taking hold of the skandhas
they are tortured by the arrows of desire,
consumed by the arrows of passion,
stupefied by the arrows of anger.

陵高發慢箭　違諍起見箭
因有無有箭　墮有及無有

見箭起違背　慢成壞亦然

gti mug gi ni zug rngus bkris ||
nga rgyal dag gi zug rngus snyems ||
’byung ba dang ni ’jig pa na ||
lta ba’i zug rngus mi ’phrod ’gyur ||

They are bound by the arrows of delusion,
swollen by the arrows of pride,
fettered by the arrows of views
of existence and non-existence.

諸愚癡凡夫　鋒刃由其口
更相起諍論　此實此非實

諸愚夫異生　乃互相毀呰
此妄止眞實　互相興違諍

byis pa so so’i skye bo kun ||
phan tshun tshig gi mtshon cha yis ||
’di ni brdzun gyis ’di bden zhes ||
phan tshun du ni rtsod par byed ||

All immature ordinary people
quarrel among themselves.
Saying “that is a lie, this is the truth”
they argue with each other.

爲拔毒箭故　如來興世間
救諸中箭者　出家成聖道

破世間病箭　唯佛無生法
世間諸衆生　常爲箭所射
爲救護拔除　悉令離諸苦

zug rngus zug pa’i sems can gyi ||
skyabs dang dpung gnyen ’gyur ba yi ||
zug rngu ’byin pa de bzhin gshegs ||
’jig rten ’dir ni ’byung bar ’gyur ||

In order to remove these arrows
the tathāgatas appear in the world.
For beings tormented by these arrows,
they are protectors and the ultimate refuge.

復次長者。我觀世間一切衆生。由十種愛建立根本。

復次長者。愛等諸法建立根本世間合集。斯苦甚大。愛根本法有其十種。

gzhan yang kye ma’o khyim bdag ’jig rten gnas pa ’di ni | sred pa’i rtsa ba las byung ba’i chos bcu po dag gis rtsa ba’i gnas la rab tu gnas par mthong ste |

“Furthermore, householder, I have seen that one who is involved with the world remains conditioned by ten phenomena that spring from desire.

何者爲十。

何等爲十。

bcu gang zhe na |

What are these ten phenomena?

所謂縁愛故求。

一者以愛縁故而起追求。

’di lta ste | sred pa la brten nas kun tu ’tshol ba dang |

They are as follows: because of desire one strives to obtain things,

縁求故得。

二者追求縁故乃生貪著。

kun tu tshol ba la brten nas rnyed pa dang |

and because of this striving one does obtain things.

縁於得故便起我所。

三者以貪縁故而興我見。

rnyed pa la brten nas nga yir ’dzin pa dang |

When one obtains things one develops a sense of ownership,

縁我所故起諸定執。

四者我見縁故計爲決定。

nga yir ’dzin pa la brten nas rnam par nges pa dang |

and this sense of ownership causes one to develop firm opinions.

縁諸定執故起欲貪。

五者決定縁故乃生欲貪。

rnam par gdon mi za ba la brten nas ’dun pa’i ’dod chags dang |

Such firm opinions lead to craving,

縁欲貪故起深耽著。

六者欲貪縁故即起計著。

’dun pa’i ’dod chags la brten nas lhag par chags pa dang |

and this craving creates attachment.

縁深耽著故起慳悋。

七者計著縁故而生慳悋。

lhag par chags pa la brten nas ser sna dang |

This attachment causes envy,

縁慳悋故起於聚斂。

八者慳悋縁故而爲執取。

ser sna la brten nas yongs su ’dzin pa dang |

which in turn leads one to accumulate property.

縁聚斂故起諸守護。

九者執取縁故即不防護。

yongs su ’dzin pa la brten nas yongs su srung ba dang |

When one accumulates property one needs to protect and defend it,

no chinese

十者不防護縁而生衆苦。

yongs su srung ba la brten nas sdug bsngal ba ste |

and this causes suffering.

縁守護故執持刀仗。

以不護故執持刀杖

yongs su srung ba’i gzhi las dbyig pa thogs pa dang | mtshon cha thogs pa dang |

In order to safeguard their property, people use sticks and other weapons.

諍訟譏謗起種種苦。又因此故興別離語。

鬪戰諍訟。

’thab pa dang | mtshang ’dru ba dang | ’gyed pa dang | rtsed pa rnams ’byung ngo ||

They get involved in quarrels, conflicts, feuds, and disputes,

由此因故興兩舌

de’i phyir phra ma la sogs pa

and this leads them to make unfounded accusations

長養諸惡不善之法。

等多種罪業不善之法。

sdig pa mi dge ba’i chos rnam pa mang po ’byung bar ’gyur te

and to do many other such evil, unwholesome things.

長者。我見衆生由此十種愛根本法之所建立。

如是十種愛根本法世間合集。我見是已。

khyim bdag sred pa’i rtsa ba las byung ba’i chos bcu po de dag gis ’jig rten gnas pa rab tu gnas par mthong nas

Householder, when I saw that one who is involved with the world remains conditioned by these ten phenomena that spring from desire,

求於阿耨多羅三藐三菩提。爲得無根無所依法故。

欲令安立無根本法。是故我乃淨信出家。趣證阿耨多羅三藐三菩提果

rtsa ba med pa gnas med pa’i bla na med pa yang dag par rdzogs pa’i byang chub thob par bya’o ||

I decided to attain the unsurpassed perfect awakening that has no root or foundation,

以淨信心捨釋氏家趣無上道。

zhes dang bas khyim nas khyim med par rab tu byung ngo ||

and with that conviction I left ordinary household life behind and became a renunciant.”

爾時世尊。欲重宣此義而説頌曰

爾時世尊。重説偈言

’di la chos nyid ni ’di yin te | de la ’di skad ces bya’o ||

To emphasize that this is the way things are, he said the following:

愛所呑衆生　尋逐於諸欲
得利興我所　從此生定執

衆生愛所呑　於此彼追求
得利貪我見　所受爲決定

sred pas mid pa’i sems can rnams || ’di nas ’di ni kun tu tshol || rnyed pa rnyed nas nga yir ’dzin || de las rnam par nges par ’gyur ||

Beings, swallowed by desire,
everywhere perpetually strive to obtain things.
Having obtained them, they make them their own,
and then firm opinions take hold.

我當作所作　欲貪縛増長
耽著慳悋等　相續次第生

此事我當作　乃欲貪増長
欲貪増長已　計著生慳悋

bya ba ’di dag bya’o zhes || ’dun pa’i ’dod gas rab tu ’phel || ’dun pa’i ’dod chags ’phel bas na || lhag par chags phyir ser sna ’gyur ||

“This is what I will make my purpose” they say,
and craving grows.
When craving arises,
attachment increases, leading in turn to envy.

慳過染世間　能起堅積聚
聚斂故守護　遍生無有間

世間慳過失　堅固而執著
以執故不護　起罪咎相續

ser sna’i nyes pas ’jig rten na || kun tu ’dzin pa sra bar ’gyur || yongs su ’dzin pas kun srung ba || rgyun mi ’chad par ’byung bar ’gyur ||

Because of the vice of envy
the world becomes thick with grasping.
Because of grasping, one’s need to safeguard one's property
grows incessantly.

守護在愚夫　刀仗相加害
種諸不善業　因此生衆苦

愚者以不護　執刀杖損害
廣作諸罪業　其後苦増長

byis pa kun tu bsrung ba’i phyir || dbyig pa dang ni mtshon ’debs shing || sdig pa thams cad byed pas na || de las sdug bsngal ’phel bar ’gyur ||

Due to the need to safeguard their property
the immature resort to sticks and weapons,
performing all sorts of evil deeds,
and then suffering escalates.

觀愛因縁已　衆苦則不生
無根無住覺　諸覺中最上

愛縁増長已　乃生於衆苦
我證勝菩提　令住無根本

sred pa’i gzhi las sdug bsngal kun || shin tu ’byung bar mthong bas na || rtsa ba med cing gnas med pa’i || byang chub dam pa rtogs par ’dod ||

Seeing that it is from desire
that all suffering comes about,
I decided to awaken to the unsurpassed awakening
that has no root or foundation.

復次長者。我觀世間一切衆生。皆由十種惡邪性故建立邪定。

復次長者。邪定聚法世間合集。斯苦甚大。邪法有十。

gzhan yang kye ma’o khyim bdag ’jig rten gnas pa ’di ni log pa’i chos bcus log pa nyid du nges par mthong ste |

"Furthermore, householder, I have seen that one who is involved with the world errs in ten ways which doom him to error.

何等爲十。

bcu gang zhe na |

What are these ten kinds of error?

一者邪見。

’di lta ste | log pa’i lta ba dang |

They are wrong view,

二者邪思惟。

log pa’i rtog pa dang |

wrong intention,

三者邪語。

log pa’i ngag dang |

wrong speech,

四者邪業。

log pa’i las kyi mtha’ dang |

wrong action,

五者邪命。

log pa’i ’tsho ba dang |

wrong livelihood,

六者邪精進。

六者邪勤。

log pa’i rtsol pa dang |

wrong effort,

七者邪念。

log pa’i dran pa dang |

wrong mindfulness,

八者邪定。

log pa’i (2) ting nge ’dzin dang |

wrong concentration,

九者邪解脱。

log pa’i rnam par grol ba dang |

wrong liberation,

十者邪解脱智見。

十者邪智。

log pa’i shes pa dang bcu ste |

and wrong understanding.

長者。我觀衆生由如是等十邪性故建立邪定。

如是十種邪定聚法。世間合集斯苦甚大。我見是已。

khyim bdag ’jig rten gnas pa ’di ni log pa’i chos bcu po de dag gis log par nges par mthong nas |

Householder, when I saw that one who is involved with the world is doomed by these ten kinds of error,

爲欲證得阿耨多羅三藐三菩提出離如是諸邪性故。

普令超越一切邪法。是故我乃淨信出家。趣證阿耨多羅三藐三菩提果

log pa thams cad las yang dag par bzla ba’i phyir bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar bya’o zhes dang pas

I decided to overcome them all and fully awaken to unsurpassed perfect awakening.

以淨信心捨釋氏家趣無上道。

khyim nas khyim med par rab tu byung ngo ||

With that conviction, I left ordinary household life behind and became a renunciant.”

爾時世尊。欲重宣此義。而説頌曰

爾時世尊。重説偈言

de nas bcom ldan ’das kyis don ’di nyid rgya cher bstan pa’i phyir de’i tshe tshigs su bcad pa ’di dag gsungs so ||

Then, to clarify this point further, the Blessed One spoke these verses:

懷邪見衆生　邪思惟境界
宣説於邪語　及行諸邪業

邪見所含藏　邪思惟境界
談説邪語言　起作諸邪業

gang dag log pa’i lta chags dang | log par rtog pa’i spyod (4) yul dang | log pa’i tshig tu smra ba dang | log pa’i las mtha’ spyod pa dang ||

Those who defend wrong views,
who hold wrong intentions,
who utter wrong speech,
who perform wrong activities,

邪命邪精進　邪念與邪定
成就邪解脱　及趣邪智見

邪命及邪勤　邪念與邪定
起彼邪解脱　一向生邪智

log pa’i ’tsho dang log pa’i rtsol || log pa’i dran dang mnyam par ’jog | log pa’i rnam mgrol rdzogs pa dang || log pa’i shes la gzhol ba yi ||

have wrong livelihood, wrong effort,
wrong mindfulness and concentration,
attain wrong liberation,
and are intent upon wrong knowledge,

邪性決定聚　愚夫之所依
爲令住正性　故趣無上道

此諸邪定聚　諸愚者安立
令翻邪入正　是故我出家

log par rengs pa’i phung po ni || byis pa de (5) la gnas pa dag || yang dag nyid la dgod do zhes || de phyir nga ni rab tu byung ||

these immature people who stand fixed
among those doomed to error
I shall establish in right action.
It was in order to do this that I went forth into homelessness.

復次長者。我觀世間一切衆生。由於十種不善業道。而能建立安處邪道多墮惡趣。

復次長者。惡道深險世間合集。斯苦甚大。漸向惡趣増長惡趣廣開惡趣。謂不善業有其十種。

gzhan yang kye ma’o khyim bdag ’jig rten gnas pa ’di ni lam ngan par zhugs shing | mi dge ba bcu’i las kyi lam rnams kyis phal cher ngan song du gzhol ba | ngan song du ’bab pa | ngan song du bab par mthong ste |

“Furthermore, householder, I have seen that one who is involved with the world sets out on the wrong path by way of ten unwholesome actions, and is certain to sink into the lower realms, to descend into the lower realms, to be borne into the lower realms.

何等爲十。

bcu gang zhe na | ’di lta ste |

What are these ten actions?

一者奪命。

一者殺生。

srog gcod pa dang |

They are killing,

二者不與取。

二者偸盜。

ma byin par len pa dang |

taking what is not given,

三者邪婬。

三者邪染。

’dod pa la log par nyem pa dang |

sexual misconduct,

四者妄語。

四者妄言。

brdzun du smra ba dang |

lying,

五者離間語。

五者綺語。

phra ma zer ba dang |

slander,

六者麁語。

六者兩舌。

ngag rtsub po dang |

uttering harsh words,

七者綺語。

七者惡口。

tshig kyal pa dang |

idle talk,

八者貪著。

八者貪。

brnab sems dang |

covetousness,

九者瞋恚。

九者瞋。

gnod sems dang |

maliciousness,

十者邪見。

log par lta ba (7) dang bcu ste ||

and holding wrong views.

長者。我見衆生由是十種不善業故。乘於邪道多趣多向多墮惡道。

如是十種不善業道。漸向惡趣増長惡趣廣開惡趣。我見是已。爲令出離諸險惡道。

khyim bdag mi dge ba bcu’i las kyi lam rnams kyis ’jig rten gnas pa ’di la mngan par zhugs shing phal cher ngan song du gzhol ba | ngan song du ’bab pa | ngan song du bab par mthong nas

Householder, when I saw that one who is involved with the world sets out on the wrong path by way of ten unwholesome actions, and is certain to sink into the lower realms, to descend into the lower realms, to be borne into the lower realms,

爲欲證得阿耨多羅三藐三菩提超出一切諸邪道故。

是故我乃淨信出家。趣證阿耨多羅三藐三菩提果

ngan song thams cad las yang dag par bzla ba’i phyir bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar bya’o zhes

I decided to leave all of these wrong paths behind and fully awaken to unsurpassed perfect awakening.

以淨信心捨釋氏家趣無上道。

dad pas khyim nas khyim med par rab tu byung ngo ||

With that conviction, I left ordinary household life behind and became a renunciant.”

爾時世尊。欲重宣此義。而説頌曰

爾時世尊。重説偈言

de nas bcom ldan ’das kyis don de nyid rgya cher bstan pa’i phyir de’i tshe tshigs su bcad pa ’di dag gsungs so ||

Then, to illustrate this point in further detail, the Blessed One spoke these verses:

諸害命衆生　劫盜他財物
行諸邪欲行　速墮於地獄

衆生起殺命　侵取他財物
欲邪行遍行　速墮於地獄

srog gcod pa yi sems can dang || gzhan gyi nor la ’phrog pa dang || ’dod la log par nyem pa dag || sems can dmyal bar myur du ’gro ||

Beings who take life,
who steal the property of others,
and who engage in sexual misconduct,
soon end up in hell.

麁言離間語　妄語乖寂靜
綺語等凡夫　愚癡之所縛

兩舌及惡口　妄言無決定
愚者綺飾語　異生煩惱縛

dbyen byed pa dang tshig rtsub dang || brdzun du smra zhing mi sdom pa ||
byis pa kyal pa smra ba rnams || so so skye bo slu bas bcings ||

Those who create discord, use harsh language,
tell lies and are unreliable,
these infantile fools, chattering continuously,
are bound by delusion.

貪著他資財　數起於瞋恚
興種種邪見　是人趣惡道

貪心樂他富　瞋起諸過失
邪見破壞多　當墮於惡趣

gzhan gyi spyod la brnab sems dang || gnod sems dag ni mang ba dang ||
mi mang lta ba log zhugs pa || ngan ’gro dag tu ’gro bar ’gyur ||

Coveting the wealth of others,
full of malicious intent,
holding destructive views,
many men are led to the lower realms.

三種由身起　四種語業生
意能成三惡　故名惡行者

身有三種罪　語四種應知
意三罪亦然　作者墮惡趣

lus kyis sdig pa rnam gsum dang | ngag gis sdig pa rnam bzhi dang ||
yid kyis sdig pa rnams gsum ni || sdig byed pa dag rab tu byed ||

Three sins of the body,
four committed by speech,
three sins of the mind,
these are the actions of evil-doers.

行諸惡業已　牽趣惡道中
吾今現世間　拔濟令出離

若造諸罪者　定墮於惡趣
若離此三罪　必不墮惡趣

sdig pa’i las rnams byas pas na || de phyir ngan ’gror ’gro bar ’gyur ||
ci nas ngan ’gror mi gtang bar || bskyab pa’i phyir ni rab tu byung ||

Having committed an evil act
they go to the lower realms.
I left in order to save myself,
from going to the lower realms.

復次長者。我觀世間一切衆生。由於十種染汚法故。處在煩惱墮煩惱垢中。

復次長者。煩惱隨煩惱。諸雜染垢世間合集。斯苦甚大。雜染有十。

gzhan yang kye ma’o khyim bdag ’jig rten gnas pa ’di ni kun nas nyon mongs pa bcu dag gis nyon mongs pa dang | nye ba’i nyon mongs pa dang | kun nas nyon mongs pa’i dri ma dang ldan par mthong ste |

“Furthermore, householder, I have seen that, alas, one who is involved with the world is tainted by the defilements of major and minor vices in ten ways.

何謂爲十。

何等爲十。

bcu gang zhe na |

What are these ten ways?

一者慳垢染汚。

一者慳悋垢雜染。

’di lta ste | ser sna’i dri ma kun nas nyon mongs pa dang |

They are the taint of envy,

二者惡戒垢染汚。

二者毀戒垢雜染。

’chal pa’i tshul khrims kyi dri ma kun nas nyon mongs pa dang |

the taint of immorality,

三者瞋垢染汚。

三者瞋恚垢雜染。

gnod sems kyi dri ma kun nas nyon mongs pa dang |

the taint of malice,

四者懈怠垢染汚。

四者懈怠垢雜染。

le lo’i dri ma kun nas nyon mongs pa dang |

the taint of laziness,

五者散亂垢染汚。

五者散亂垢雜染。

nyeng ba’i (6) dri ma kun nas nyon mogs [should be mongs] pa dang |

the taint of distraction,

六者惡慧垢染汚。

六者惡慧垢雜染。

’chal pa’i shes rab kyi dri ma kun nas nyon mongs pa dang |

the taint of misunderstanding,

七者不遵尊教垢染汚。

七者無聞垢雜染。

sri zhu med pa’i dri ma kun nas nyon mngos [should be mongs] pa dang |

the taint of inattentiveness,

八者邪疑垢染汚。

八者疑惑垢雜染。

the tshom yi dri ma kun nas nyon mongs pa dang |

the taint of doubt,

九者不信解垢染汚。

九者無信解垢雜染。

ma mos pa’i dri ma kun nas nyon mongs pa dang |

the taint of mistrust,

十者不恭敬垢染汚。

十者不尊重垢雜染。

ma gus pa’i dri ma kun nas nyon mongs par dang bcu ste |

and the taint of disrespect.

長者。我見衆生以如是等十染汚法之所染汚。爲得阿耨多羅三藐三菩提證於無染無上法故。

如是十種諸雜染法世間合集。我見是已。普令安住無雜染法。是故我乃淨信出家。趣證阿耨多羅三藐三菩提果

khyim bdag ’jig rten gnas pa ’di ni kun nas nyon mongs pa bcu po de dag gis kun nas nyon mongs par mthong nas kun nas nyon mongs pa med pa’i bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar bya’o ||

Householder, when I saw that one who is involved with the world is defiled by these ten vices, I decided to attain undefiled unsurpassed perfect awakening.

以淨信心捨釋氏家趣無上道。

zhes dad pas khyim nas khyim med par rab tu byung ngo ||

With that conviction, I left ordinary household life behind and became a renunciant.”

爾時世尊。欲重宣此義。而説頌曰

爾時世尊。重説偈言

’di la chos nyid ni ’di yin te | de la ’di skad ces bya’o ||

To emphasize that this is the way things are, he said the following:

世多分衆生　十染所逼迫
樂有爲煩惱　曾不生厭離

世間相續法　十雜染逼迫
著有爲雜染　暫時無疲懈

’jig rten ’di dag phal cher ni || kun nas nyon mongs bcu yis gzir ||
’dus byas kun nas nyon mongs dga’ || nam yang skyo bar byed mi ’gyur ||

No matter how much those in this world
are tortured by the ten kinds of corruption,
they still take joy in the various combinations of corruptions,
and never grow tired of them.

慳垢所染汚　一切愚凡夫
犯戒非寂靜　不習三摩地

諸愚夫異生　慳垢所染汚
戒學攝衆生　破壞而不具

byis pa so so’i skye bo kun || ser sna’i dri mas nyon mongs te ||
bslab pa yang dag bzung nas kyang || sdom pa med cing nyams par spyod ||

All immature common people,
defiled by the taint of envy,
say “I will assume the training”,
but are faulty in conduct and lack discipline.

瞋垢背忍辱　懈怠退正勤
其心不專住　惡慧愚鈍者

愚者背忍辱　懈怠劣精進
不能安定心　惡慧而癡鈍

byis pa bzod la rgyab kyis phyogs || brtson ’grus chung ba le lo can || sems kyang gnas pa ma yin pa || shes rab ’chal pa blun zhing rmongs ||

Fools turn their back on patience,
they are lazy and lack vigor.
Their minds are fickle,
and they are deluded by misunderstanding.

於父母師長　不遵奉言教
疑見網衆生　不求照世覺

父母及尊長　師尊皆遠離
不見世光明　惡慧起疑念

pha dang ma dang phu bo dang | bla ma la ni sri zhu spangs || ’jig rten snang mdzad sangs rgyas dag | mthong nas blo ngan nem nur byed ||

They lack reverence for parents,
for elders, and for teachers,
and even when they see the light of the world,
the buddhas, the weak-minded still doubt.

誹謗於甚深　佛所説妙法
被服無明蘊　聖蘊懷輕賤

佛説甚深法　而生於毀謗
癡暗法所覆　聖法不尊重

zab mo rgyal bas gsungs pa yi || dam pa’i chos ni spong bar byed || mun pa’i phung pos rab tu khebs || ’phags pa’i tshogs la gus mi byed ||

They reject the authentic teaching,
the profound utterances of the Victorious One.
Tied down by dull skandhas
they have no admiration for the noble assembly.

觀是染汚已　誰樂處有爲
當勤證寂滅　無爲無染汚

見雜染法已　不著於有爲
無爲無染汚　令衆生寂滅

kun nas nyon mongs ’di gzigs nas || ’dus byas gang la ’ang mi dga’ ste | nyon mongs med pa ’dus ma byas || mya ngan ’das pa thob par bya ||

Having seen this corruption,
I took no joy in anything conditioned
and decided to attain cessation,
the unconditioned, the uncorrupted.

復次長者。我觀世間一切衆生。爲十種纒縛之所纒縛。何謂爲十。一者由慳嫉網之所纒縛。二者由無明膜之所覆翳。三者煩惱迷醉墮愚癡坎。四者愛欲駛流之所漂沒。五者末摩死節邪箭所中。六者忿恨密煙之所熏㶿七者貪欲盛火之所燒然。八者過失毒藥之所悶亂。九者諸蓋毒刺之所遮礙。十者常處生死流轉飢饉曠野正勤疲怠。長者。我觀衆像生爲如是等十種纒縛所纒縛已。求阿耨多羅三藐三菩提爲證無纒無縛法故。以淨信心捨釋氏家趣無上道。

復次長者。生死怖畏世間合集。斯苦甚大。此有十種。何等爲十。一者慳之與嫉覆蓋成結。斯苦甚大。二者無明分法常所縈纒。斯苦甚大。三者欲海汎溢。斯苦甚大。四者欲中艱苦支節摧壞。斯苦甚大。五者親愛纒縛欲箭所射。斯苦甚大。六者忿恨煙塵蓬㶿充塞發明熾焔。斯苦甚大。七者貪火燒然。斯苦甚大。八者瞋毒隱覆。斯苦甚大。九者癡障如刺。斯苦甚大。十者生死曠野險難怖畏纒縛隨逐。斯苦甚大。我見如是十種法已。欲令除斷。是故像我乃淨信出家。趣證阿耨多羅三藐三菩提果

gzhan yang kye ma’o khyim bdag ’jig rten gnas pa ’di ni ’di lta ste | phrag dog dang ser sna’i kun tu sbyor ba dang ldan par shes | | kye (5) ma’o khyim bdag ’jig rten gnas pa ’di ni ’di lta ste | ma rig pa’i ling tog gis khebs par mthong | | kye ma’o khyim bdag ’jig rten gnas pa ’di ni ’di lta ste | gti mug gi ’obs su nub par mthong | kye ma’o khyim bdag ’jig rten gnas pa ’di ni ’di lta ste | ’dod pa’i klung gis ded par mthong | kye ma’o khyim bdag ’jig rten gnas pa ’di ni ’di lta ste | ’dod pa’i zug rngus gshis su zug par mthong | kye ma’o khyim bdag ’jig rten gnas pa ’di ni ’di lta ste | khro ba dang ’khon du ’dzin pa’i du bas shin tu bdugs par mthong | kye ma’o khyim bdag ’jig rten gnas pa ’di ni ’di lta ste | ’dod chags kyi mes kun tu ’bar bar mthong || kye ma’o khyim bdag ’jig rten gnas pa ’di ni ’di lta ste | zhe sdang gi dug gis kun tu khebs par mthong || kye ma’o khyim bdag ’jig rten gnas pa ’di ni ’di lta ste | sgrib pa’i tsher mas bskor bar mthong || kye ma’o khyim bdag ’jig rten gnas pa ’di ni ’di lta ste | ’khor ba’i ’brog dgon pas brtson ’grus nyams par mthong ste | khyim bdag ’jig rten gnas pa yongs su ’khrib bcu bo de dag gis yongs su dkris par mthong nas dang pas khyim nas khyim med par rab tu byung ngo ||

“Furthermore, householder, I have come to know that one who is involved with the world is bound by the chains of destructive envy. O householder, I have seen that the vision of one who is involved with the world is clouded by the cataracts of ignorance. O householder, I have seen that one who is involved with the world drowns in the moat of delusion. O householder, I have seen that one who is involved with the world is carried away by the waves of lust. O householder, I have seen that one who is involved with the world is wounded by the arrows of desire. O householder, I have seen that one who is involved with the world is enveloped by the smoke of wrath and hatred. O householder, I have seen that one who is involved with the world is ablaze with the fire of passion. O householder, I have seen that one who is involved with the world is drenched in the poison of anger. O householder, I have seen that one who is involved with the world is encircled by the thorns of oppression. O householder, I have seen that one who is involved with the world loses his vigor in the forest of cyclic existence. Householder, when I saw that the vision of one who is involved with the world is clouded by these ten cataracts of ignorance, I was convinced to leave ordinary household life behind and become a renunciant.”

爾時世尊。欲重宣此義。而説頌曰

爾時世尊。總以前義。重説偈言

de nas bcom ldan ’das kyis don de nyid rgya cher bstan pa’i phyir de’i tshe tshigs su bcad pa ’di dag gsungs so ||

Then, in order to clarify this point further, the Blessed One went on to speak these verses:

老呑少盛年　老壞淨妙色
老損念定慧　終爲死所呑病能摧勢力　劫奪勇猛心
壞諸根聚落　羸劣無依怙死如羅刹女　猛健甚可畏
常隨逐世間　飮竭衆生命我已厭世間　老病死逼迫
爲求無老死　清安法出家世爲三火燒　我觀無救者
雨甘露法雨　滅除三毒焔觀諸失道者　生盲癡瞽等
爲與世間眼　示導故出家衆生疑乳養　蘊蓋所蔽障
爲彼除悔惱　説法故出家愚夫互違反　伺隙興加害
爲和怨憎故　利世故出家於父母師長　力慢無恭敬
爲摧憍慢幢　是故我出家觀貪障世間　由財相損害
爲得七聖財　斷諸法貧者或致相刑殘　利已終非益
我觀定捨身　求離三有獄三有昔未知　眞實利益事
爲開眞實益　是故我出家觀趣地獄者　惡業因熾然
受無邊重苦　爲脱故出家觀諸畜生趣　互相加殺害
無依爲作依　悲心故出家觀焔魔鬼趣　飢渇大苦逼
爲證妙菩提　施不死甘露人道追求苦　諸天捨命苦
觀苦遍三有　爲濟故出家我觀耽欲者　遠離諸慚愧
凌逼於尊親　荒婬甚猪狗又觀諸愚夫　女媚所呑食
放逸造非義　爲捨故出家觀劫濁衆生　惡法嬈魔使
我爲摧伏故　趣成無上覺在家衆過本　出家趣菩提
故捨大地等　爲窮生死際

生及壯年老呑食　色相壞爲非色相
無念無慧損減門　此法能壞世間相病能呑食於色力　勢分精進悉摧毀
而復損減於諸根　負劣力而無依怙死怖其猶羅刹吼　常時隨逐群生類
時來命盡無愛心　壞滅世間諸壽命老病死法極猛惡　嬈亂世間諸衆生
不老不死安樂門　我出家爲勤求故三火燒然於世間　不見世間救護者
我起救護世間心　願灑甘雨息諸火世間正道皆破壞　無目昏冥復癡暗
願開淨目施衆生　出家顯示於正道衆生疑惑心所起　乃爲諸障所障覆
我願當除惡作心　故出家已宣正法衆生互相起違背　伺求過失而斷壞
故我出家利世間　普願衆生息瞋恚世間父母極親愛　衆生慢心不尊重
欲令摧折我慢幢　是故出家爲救護我見衆生貪所覆　由財物縁致墜墮
若能獲得七聖財　當令世間離貧苦衆生互相起違害　以無義利已資養
決定破壞於自身　是故我令離三有愚人不了於義利　如是遍滿三界中
我欲利益故出家　當示世間正義法衆生耽湎於地獄　我見極受諸苦惱
種種惡毒廣無邊　我出家故令解脱衆生互相起殺害　旋復畜生諸趣中
起悲願故我出家　無依衆生作依怙我見餓鬼趣衆生　極受饑渇諸苦惱
我證無上大菩提　普施最上甘露食人中追求爲大苦　天中謝滅苦極増
了知三界諸苦深　故我出家爲救拔世間有諸無慚者　爲欲迷亂惡衆生
不擇眷屬及尊親　欲染呑食猶猪犬著欲繋屬於女人　我見衆生爲所縛
起無義利憍醉心　故我出家爲救護衆生破壞不自在　恐怖至死不解脱
我出家已得菩提　普令覺悟皆自在白衣舍中無義利　我見百千種過失
我今轉此諸地方　皆令出離生死際

rga bas skyes bu rnams kyi gzhon pa ’joms || gzugs kyang rnam par ’jig cing gzugs ngan byed ||
dran dang blo dang dga’ ba med par byed || ’gro ba rnams ni ’chi ba’i sgo mor khrid || nad ni stobs dang drag shul rab tu ’joms || mthu dang pha rol gnod pa thams cad ’phrog ||
dbang po’i grong rnams mtha’ dag ’joms par byed || mgon med shin tu brtul ba zhan par ’gyur || ’chi ba srin mo lta bur mi bzad de || rtag tu skye dgu rnams kyi phyi bzhin ’brang ||
stobs kyis rab tu mnan nas ’gro ba yi || phangs ba’i tshe ni ma lus zad par ’thung || rga ba dang ni ’chi bas skyo gyur te | ’jig rten dag ni nad kyis gtser rig nas ||
mi rga² mi ’chi zhi zhing bde ba yi || chos rnams tshol phyir nga ni rab tu byung || me gsum gyis ni ’jig rten rab tshig pa || ’gro ba dag la skyabs gzhan ma mthong nas ||
nga ni skyabs dang dpung gnyen gyur byas te || bdud rtsi’i char phab me rnams zhi bar bya || skye dgu dag ni lam rnams rab stong cing || mig med ldongs pa rmongs par gyur pa mthong ||
nga ni ’jig rten dag la mig sbyin cing || lam rnams bstan phyir nga ni rab tu byung || sgrib pa dag gis bsgribs shing kun bsgribs nas || the tshom kun nas langs pa’i sems can dag |
the tshom rab tu bsal bar ’gyur ba (7) dang | chos rnams bstan phyir nga ni rab tu byung || sems can ’di dag phan tshun mi ’thun te | glags dang skabs tshol gnod pa’i nyes pa can ||
’gras pa dag gi sdums ni bya ba dang || ’gro la phan ’dod phyir ni nga rab byung || pha dang ma dang sdug pa’i mchog rnams la nga rgyal dbang gis mi gus sems can dag |
nga rgyal rgyal mtshan rab tu bsnyal ba’i phyir || khyim bdag de phyir nga ni rab tu byung || chags pa yis ni bsgribs pa’i sems can rnams || rdzas phyir ltung bar byed pa mthong ba dang ||
nor bdun rgya chen rab tu rnyed gyur te || des ni sems can dbul ba med par bya || sems can ’di dag phan tshun gsod byed cing || lus ni gdon mi za bar dor dgos kyang ||
byis pa don med bdag lus gso mthong nas || srid pa gsum las nga ni rnam par log || ji ltar khyod ni don mi shes pa bzhin || de ’dra bas ni ’jig rten gsum po gang ||
’jig rten dag la don rnams bstan pa’i phyir || phan par ’dod pas nga ni rab tu byung || sems can dmyal bar ltung ba’i sems can dag | mi bzad rnam pa sna tshogs mtha’ yas kyi ||
sdug bsngal drag po byang par mthong bas na || de dag thar bar bya phyir nga rab byung || gcig la gcig ni gnod byed sems can rnams || byol song ’gro bar rnam par spyod mthong nas ||
skye dgu mgon med mgon ni bya ba’i phyir || snying rje’i bsam pas nga ni rab tu byung || gshin rje yis ni gtses pa’i sems can rnams || bkres skom mi bzang sdug bsngal gzir mthong ste |
byang chub dam pa thob nas de dag la || bdud rtsi’i ro mchog kha zas sbyin par bya || mi yi kun tu tshol ba’i sdug bsngal dang | lha rnams ’chi ’pho sdug bsngal rig nas ni ||
’jig rten gsum kun sdug bsngal sdug bsngal gyis || nyen par mthong nas nga ni rab tu byung || khrel ba dang ni ngo tsha med pa dang || ’dod pas rab tu brgyal ba’i sems can rnams ||
ma dang srid mo bla ma’i chung ma la || nyal ba khyi dang phag rnams ji bzhin no || ’dod pa’i dga’ ba yis ni ’di dag mid || sems can bud med dbang song ’di mthong nas ||
tshong dpon bud med dag ni mi ’dod pas || khyim yang spangs nas nga ni rab tu byung || byis pa rnams ni ’dod pa’i dga’ la gnas || thams cad sdig pa rtsod pa’i dbang du song ||
bdud rnams thams cad la ni dbang byas te || byang chub rim par ’tshang rgyar nga rab byung || khyim na gnas pa dag ni nyes pa stong || ’di ’dra ba yi gnod pa ’di mthong nas ||
sa rnams thams cad rnam par spangs nas ni || skye ba zad par bya phyir nga rab byung ||

2. D has dga’ and Q has dge

The youthful grow old,
their bodies crippled and disfigured.
Memory, intellect, and decisiveness are taken away,
and one is led through the door of death. Disease destroys one's power and vitality.
It robs one of all strength and courage,
and dulls all the senses.
With fading courage, one is without protection. Death is like a ravenous rākṣasī,
always hunting sentient beings.
With its power it drags them along
and drinks their precious life force. The world dreads death.
It is tormented by disease.
Seeing this, I left in search of the Dharma,
unaging, undying, tranquil peace. The world is ablaze with three fires,
and seeing no other protector for living beings,
I vowed to become a protector, a refuge,
to be a rain of nectar to quench the fires. Seeing that living beings have lost their way,
without vision, blind and bewildered,
I vowed to give eyes to the world.
To show them the path, I became a renunciant. Deluded beings entertain doubt,
dragged down and overcome by oppression.
So I vowed to soothe their guilty consciences.
To proclaim the Dharma I became a renunciant. People argue among themselves,
trying to find each other's weak points, and being hurtful for no reason.
So I vowed to reconcile the hateful.
For the benefit of all beings I became a renunciant. Because of the strength of their pride, living beings have no respect
for their mothers, their fathers, or the most precious ones.
So in order to lower the banner of pride,
I renounced the householder’s life. I saw beings overcome by greed,
 their possessions bringing on their downfall.
Seeing this, I obtained the seven great treasures
and vowed to free living beings from poverty. Foolish beings slay each other,
whilst pointlessly trying to protect themselves.
Seeing that this body must inevitably be discarded
I left the three forms of existence behind. For the sake of those like you
who lack understanding, who fill the threefold world,
I became a renunciant,
so that I might show them the way. I see the beings who have fallen into hell
being tortured in agonizing ways,
with no end to all their horrible states.
I became a renunciant, their liberator. Seeing living beings 
fighting each other like animals,
moved by compassion I became a renunciant,
so that I might be a protector for those without protection. Seeing living beings oppressed by Yama
suffering from intense hunger and thirst,
I attained supreme awakening
so that they might taste the sublime ambrosia. When I understood the human suffering of always wanting more,
and the immortals’ suffering of falling into another state of existence,
when I saw that the three worlds are pervaded
by overt suffering, I became a renunciant. I saw that living beings possessed by desires
have no trace of shame or modesty,
that just like dogs or pigs they lie
with their mother, their sister, with their teacher’s wife. Living beings are led astray, delighting in the pleasures of the senses,
they are ensnared by women.
Seeing the futility of the life of a greedy merchant,
I abandoned my home and became a renunciant. Fools delight in the pleasures of the senses,
and are overpowered by evil and discord.
I overpowered all the demonic forces,
and became a renunciant to reach the awakened state. When I saw all of this, this futile existence,
and the thousands of evils that befall the house-dweller,
I abandoned land and property
in order to completely put an end to birth.

爾時五百長者。聞佛所説得未曾有。方知如來是眞覺者。即於佛前。異口同聲。而説頌曰

爾時賢護等五百長者。聞佛所説發希有心。咸作是言。佛菩提者斯爲廣大。我等方知佛爲眞覺時諸長者異口同音。而説偈言

de nas khyim bdag lnga brgya tsam po de dag kye ma’o ’di ni sangs rgyas yin no zhes ngo mtshar thob par gyur te | de dag gis sangs rgyas so sangs rgyas so snyam du rig nas sgra skad mgrin gcig tu bcom ldan ’das la tshigs su bcad pa ’di dag gsol to ||

At this, the whole group of 500 householders was astounded, and they thought to themselves, “This must be the Buddha!" Certain that "This is the Buddha! This is the Buddha!”, together they spoke these verses to the Blessed One, as if with one voice:

我等怖畏老死逼願宣妙法盡其際世尊諸有趣清淨離有性淨超諸有
願拔諸有令不有及在禁閉有家者世雄離染最解脱遠離塵垢心清淨
調御法中大調御願開微妙甘露門備上妙色勝丈夫天人世間無等者
世無等等最勝尊願説妙法濟群生三垢永滅吐諸過慧眼清淨翳障消
淨塵離闇開癡網願無等尊宣妙法衆生苦聚無依怙溺大有池無救者
願起慈悲廣濟心速拔高昇安隱岸有河憍慢癡迴澓鬪訟病苦波濤盛
衆生漂沒無依救願發慈心濟有流朗日千億曜金山佛身光盛踰於彼
願以勝妙梵音聲宣布端嚴最上法諸法自性本清淨體相洞徹等明珠
無有作者無受者不從他聞遍照覺自然具足力無畏行妙淨行稱無邊
無邊智解如遊空願大法王宣妙法

我等五百諸長者以老怖故來投佛
願説無上勝法門出離老死苦邊際世尊圓淨相清淨已離三有得解脱
救度三有成壞門離三有舍令自在離貪解脱無所畏離塵無垢清淨心
無上善調大導師開明無上甘露法無上丈夫住勝相天人世間無與等
無等等者世間尊演上中上大悲法盡諸過失三垢斷具清淨目離昏冥
塵暗癡網悉蠲除宣説無邊離塵法悲愍世間無依怙三有流中爲提拔
悲心中起大慈心速令出離善安住憍慢癡惡生死海病苦違害如潮流
無救沈溺諸衆生佛悲愍故爲救度佛身清淨如金山圓具百種勝威光
甘美最上大梵音妙寶語言宣勝法諸法自性皆清淨本來明亮淨亦然
無作作受亦不亡爲無聞者善開示無邊名稱所行善十力無畏自然智
意等虚空智無邊善説沙門誓願法

tshong dpon ’dus pa lnga brgya tsam po dag | rga bas ’jigs skrag rgyal ba’i drung du mchis ||
’di la chos mchog dam pa rgya che ba || rga shis mtha’ ’byin rab tu bshad du gsol || srid pa’i ’gro ba yongs dag bsam pa dag || bcom ldan srid bral ’jigs las rnam par grol ||
’byung ba ’jig par mdzad pa skyabs mdzod de | srid pa’i khyim zhugs ’gro ba thar bar mdzod || dpa’ bo ’dod chags bral zhing rnam par grol || rdul bral drim mi mnga’ rnam dag sems ||
’dul la mkhas pa kha lo sgyur ba’i mchog | bdud rtsi dam pa chos kyi rgyun phye shig | skyes bu dam pa gzugs rab mchog ’dzin pa | khyod ’dra sa dang lha yul gang na’ang med ||
mi mnyam mnyam pa ngam pa ’jig rten gtso || bde bar gshegs pa rab mchog chos gsungs shig | dri gsum dri ma spangs shing skyon mi mnga’ || mun pa rab rib mi mnga’ rnam dag spyan || mun dang bral zhing gti mug dra ba bsal || rdul mi mnga’ ba mtshungs med chos rnams gsungs || ’gro ba mgon med sdug bsngal gyur pa rnams || srid pa’i mtshor lhung skyabs med thams cad la ||
thugs rje brtse ba bskyed de byams pa’i thugs || rgyal ba myur drongs pha rol dgod par mdzod || nga rgyal gti mug rgya gas pas rgal dka’ zhing || nad dad rtsod mang dba’ klong srid pa’i chur ||
’gro ba lhung nas kyer ba skyabs med la || thugs brtse skyed la srid pa’i rgyun las sgrol || gser gyi ri ltar rnam par dag pa’i sku || gzi brjid nyi ma bye ba brgya bas lhag ||
’jam zhing snyan pa tshangs dbyangs mchog mnga’ ba || chos mchog brjod pa mdzes pa rab tu gsungs || chos ’di kun ni rang bzhin rnam par dag || rang bzhin ’od gsal ye nas rtsa ba dag ||
ma bya byed dang tshor ba po dang bral || gzhan las ma gsan rnam dag thams cad gzigs || spyad pa rab spyad grags pa mtha’ yas pa || rang byung stobs bcu mnga’ zhing ’jigs med pa ||
mtha’ yas ye shes nam mkha’ mtshungs pa’i thugs || rab sbyin dge sbyong mchog gi chos bshad gsol ||

Now that five hundred merchants terrified by old age
have approached the Victorious One,
please illuminate for us the supreme
incomparable Dharma which puts an end to old age and death. Blessed One, completely pure and cleansed of birth,
free from becoming, released from fear,
destroyer of birth, please be our protector!
Free the living beings trapped in this house of becoming! Hero, free from passion, fully liberated,
impeccable, stainless, pure-hearted,
skilled in training, peerless guide,
release the precious rain of the immortal Dharma! Best of men, the exquisite beauty of your form is unparalleled.
There is no-one like you on earth or in heaven,
unrivaled, exceptional, without equal in this world,
Sugata, greatest of the great, uphold the Dharma! You who have cast off the three kinds of impurity,
pure in vision, the darkness covering your eyes has vanished.
You who are free from darkness, dispeller of the net of illusion,
free of the dust of the world, utter the matchless Dharma! All that live are defenseless against misery.
Helpless, they fall into the ocean of existence.
Victorious One, have pity, compassion, save them! Be quick!
With the heart of a loving friend, draw them to the other shore! Bewildered by intoxicating conceit it is difficult to cross the river of becoming.
Amidst violent waves of ever-increasing disease and strife,
the living have fallen, and are carried irresistibly away.
Call forth compassion, and pull them from the stream of becoming! You are a golden mountain. Your body is completely pure.
Your radiance surpasses that of a billion suns.
With a voice as pleasantly sweet as exalted Brahmā,
speak the exquisite words of the supreme Dharma! All this Dharma which is naturally pure,
naturally brilliant, pure from the outset,
not proclaimed by anyone, cannot be heard
from any other than the unmade maker, he who sees all. Worker of goodness, endlessly praised,
spontaneously skilled in the ten powers,
with a sky-like mind, of limitless wisdom, best of ascetics,
most generous, please teach the Dharma!

爾時世尊。作如是念。是五百長者善根已熟堪任法化。我今當爲如應説法。令諸長者即於此處。除捨俗相以信出家。斷諸煩惱得漏盡慧。作是念已。即昇虚空結跏趺坐。諸長者等既覩神變。歎未曾有。於如來所倍生敬重信仰之心爾時世尊。告諸長者。汝等善聽。世有十種逼迫苦事。所謂生苦。老苦。病苦。死苦。愁苦。怨苦。苦受。憂受。痛惱生死。如是十種逼迫苦事。逼迫衆生。汝等今者欲解脱不。

爾時世尊即起是念。此五百長者善根成熟。我今應當隨其所宜爲説正法。令此地方轉白衣舍成出家相。盡諸有漏作證邊際爾時世尊即於空中加趺而坐。是時五百長者。於佛世尊深生愛樂淨信尊重。種種施作善妙親近爾時世尊告五百長者言。汝諸長者。世間所有生老病死。憂悲苦惱愁歎輪迴。如是十種諸嬈亂法。汝等各欲求解脱邪

de nas bcom ldan ’das ’di snyam da dgongs te | e ma’o khyim bdag lnga brgya tsam po ’di dag dge ba’i rtsa ba yongs su smin gyis ci nas sa phyogs ’di nyid du khyim pa’i mtshan ma spangs te rab tu byung ba thob nas thams cad zag pa zad pa’i mthar byed pa de lta de lta bur ngas chos bstan to || snyam du dgongs so || de nas bcom ldan ’das de’i tshe steng gi bar snang la skyil mo krung bcas te bzhugs so || de nas khyim bdag lnga brgya tsam po de dag bcom ldan ’das la lhag par dga’ ba dang | dad pa dang | ri mo dang | gus pa nye bar gzhog go ||

It then occurred to the Blessed One: “These 500 householders are indeed ripe with the potential for virtue. I should therefore now teach them the Dharma so that they might all give up the guise of householders, become renunciants, and attain the elimination of defilement.” The Blessed One then took his seat on a throne floating in the sky, and at that, great joy, faith, respect, and wonder arose in the 500 householders in the presence of the Blessed One. The Blessed One then addressed the 500 householders: “Do you wish to be released from ten afflictions? What are these ten afflictions? They are the affliction of birth, the affliction of old age, the affliction of disease, the affliction of death, the affliction of sorrow, the affliction of lamentation, the affliction of suffering, the affliction of depression, the affliction of grief, and the affliction of cyclic existence. Householders, do you wish to be released from these ten afflictions?

舍利子。菩薩摩訶薩為眾生故。具足勤修四種靜慮。何謂為四。

禪定波羅蜜多品第十之一
復次舍利子。云何菩薩摩訶薩。修行進趣菩薩禪定波羅蜜多之行。

| bam po bcu drug pa || de la gang la byang chub sems dpa’ sems dpa’ chen po brtson na byang chub sems dpa’ spyad pa spyod par ’gyur ba’i byang chub sems dpa’ rnams kyi bsam gtan gi pha rol tu phyin ba gang zhe na |

What, then, is the bodhisatva’s perfection of meditation, by which bodhisatvas, great beings strive to practice the way of the bodhisatva?

舍利子。菩薩摩訶薩離欲離惡不善法故。有尋有伺離生喜樂。是名菩薩安住第一具足靜慮。

舍利子。菩薩摩訶薩。應先遠離染欲過失諸不善法。於彼尋伺發生喜樂。是名入解初禪定行。

shā ri’i bu ’di la byang chub sems dpa’ ’dod pa rnams las dben pa || sdig pa mi dge ba’i chos rnams las dben pa || rtog pa dang bcas pa | dpyod ba dang bcas pa || dben pa las skyes pa’i dga’ ba dang | bde ba can bsam gtan dang po rdzogs par byas te gnas so ||

Śāriputra, the bodhisatva has left desires behind. He has left evil, unwholesome qualities behind, and attains and abides in the first dhyāna, the state of joy and happiness that is born from aloofness, and that includes conceptualization and deliberation.

又舍利子。菩薩摩訶薩滅尋伺故。內正等淨。心一趣體。無尋無伺。定生喜樂。是名菩薩安住第二具足靜慮。

舍利子。菩薩摩訶薩。次當遠離尋伺於內引生清淨潔白心一境性。於彼等持發生喜樂。是名入解二禪定行。

shā ri’i bu gzhan yang yang byang chub sems dpa’ rtog pa dang dpyod pa nye bar zhi zhing nang yongs su dang ste || sems kyi rgyud gcig tu gyur pas rtog pa med pa || dpyod pa med pa || ting nge (2) ’dzin las skyes pa’i dga’ ba dang bde ba can bsam gtan gnyis pa rdzogs par byas te gnas so ||

Then, Śāriputra, the bodhisatva, having stilled conceptualization and deliberation, with a mind which has calmed itself and become focused, attains and abides in the second dhyāna, the state of joy and happiness that is born from concentration, and that is without conceptualization or deliberation.

又舍利子。菩薩摩訶薩。為離喜故。便住於捨。正念正知。身正受樂。眾聖所說。有捨有念。樂住離喜。是名菩薩安住第三具足靜慮。

舍利子。菩薩摩訶薩。次當捨離貪愛行念正知。唯妙樂受身雖正知。如彼聖人觀察捨念離喜妙樂行故。是名入解三禪定行。

shā ri’i bu gzhan yang byang chub sems dpa’ dga’ ba’i ’dod chags dang bral bas btang snyoms la gnas shing dran pa dang shes bzhin can yin te || bde ba lus kyis myong ba || ’phags pa rnams kyis gang de dran pa dang ldan pa || bde ba la gnas pa || btang snyoms pa’o || zhes brjod pa ste || dga’ ba med pa’i bsam gtan gsum pa rdzogs par byas te gnas so ||

Then, Śāriputra, the bodhisatva abides in equanimity because he is not attached to joy, and with mindfulness and thoughtfulness experiences happiness in his body. This is how the noble ones see it. He attains and abides in the third dhyāna, with equanimity and mindfulness, abiding in happiness, without joy.

又舍利子。菩薩摩訶薩。為斷樂故。斷苦為先。及憂喜沒。不苦不樂。捨念清淨。是名菩薩安住第四具足靜慮。

舍利子。菩薩摩訶薩。次當如是先斷苦樂適悅煩惱。無苦無樂捨念清淨。是名入解四禪定行。

shā ri’i bu gzhan yang byang chub sems dpa’ bde ba yang spangs te || snga nas sdug bsngal yang spangs shing yid bde ba dang yid mi bde ba yang nub pas de ba yang ma yin || sdug bsngal ba yang ma yin pa btang snyom dang dran pa yongs su dag pa’i bsam gtan bzhi ba rdzogs par byas te gnas so ||

Then, Śāriputra, the bodhisatva, having rid himself of happiness, and of suffering, and having already put an end to positivity and negativity of mind, attains and abides in the fourth dhyāna, free from suffering and happiness, and with completely pure equanimity and mindfulness.

舍利子。菩薩摩訶薩。於是靜慮。定心清白無有穢濁。離隨煩惱不捨深定。而能發起一切靜慮種種作業。
是名菩薩摩訶薩依靜慮波羅蜜多故勤修如是四種靜慮。

彼如實得圓滿清淨純一無雜。正等引心。無餘支分及隨煩惱不離等持。而能作彼禪定事業。

de de ltar sems mnyam par bzhag pa yongs su dag pa || yongs su byang ba || nyon mongs pa med pa || nye ba’i nyon mongs pa dang bral bar gyur nas ting nge ’dzin kyang mi gtong la || bsam gtan gyi las kyang byed do ||

In this way, he practices meditation, and does not abandon the concentrated, completely pure, completely cleansed, unblemished state of meditative concentration where the secondary vices are absent.

復次舍利子。云何菩薩摩訶薩靜慮作業。所謂菩薩成就神通智業圓滿。

而復圓滿五種神通及彼智業。

de la byang chub sems dpa’i bsam gtan gyi las gang zhe na | gang mngon par shes pa dang | ye shes kyi las yongs su rdzogs par byed pa’o |

What, then, is the bodhisatva’s practice of meditation? It is the practice of superior abilities and knowledge which he accomplishes.

於四依趣善能具足。

云何菩薩隨順善巧。(10)復有四種。

(1) mdo sde byang chub sems dpa’i sde snod las ’byung ba || de la byang chub sems dpa’i so sor rton pa la mkhas pa gang zhe na | de ni rnam pa bzhi ste|

(6) bam po bcwa brgyad pa || de la byang chub sems dpa’i rton pa la mkhas pa gang zhe na | byang chub sems dpa’ rnams kyi rton pa ’di bzhi ste ||

“What is a bodhisatva’s skilled approach to relying on things? There are four things bodhisatvas rely on. What are these four things they rely on?

何等為四。所謂依趣於義。(26)不依趣文。依趣於智。不依趣識。(27)依趣於了義經。不依趣不了義經。依趣於法。(28)不依趣數取趣者。

何等為四。一者隨義不隨於文。(11)二者隨智不隨於識。三者隨了義經。不隨不了義經。(12)四者隨法不隨於人。

don la rton gyi tshig ’bru la ma yin ba dang | ye shes la rton gyi rnam par shes pa la ma yin ba dang | nges pa’i don gyi (2) mdo sde la rton gyi drang ba’i don gyi mdo sde la ma yïn ba dang | chos la rton gyi gang zag la ma yin ba dang bzhi’o |

bzhi gang zhe na || ’di lta ste || don la ton gyi tshig ’brul ma yin pa dang | ye shes la rton gyi rnam par shes pa la ma yin pa dang | nges pa’i don gyi (7) mdo sde rnams la rton gyi drang ba’i don rnams la ma yin pa dang | chos nyid la rton gyi gang zag lam yin pa’o ||

They rely on the meaning and not on the letter, on knowledge and not on consciousness, on the explicit meaning of the sutras and not the implicit meaning, and on the Dharma itself and not on the person teaching it.

舍利子。云何名為依趣於義不依趣文。復以何等為文為義。舍利子。所言文者。謂諸世間諸法作用傳習文詞。所言義者。謂所通達出世間法。

何等為義。云何為文。謂若入解出世法行。此說為義。達世間法。此說為文。

de la don ni gang | tshig ’bru ni gang zhe na | de la don ces bya ba ni ’jig rten las ’das pa’i don so sor chud pa’o || tshig ’bru zhes bya ba ni gang ’jïg rten gyi chos gyi bya ba (3) la gzhug pa’o |

de la don gang || tshig ’bru ni gang zhe na || tshig ’bru zhes byas ba ni ’gang ’jig rten gyi chos kyi bya ba la ’jug pa’o || don ces bya ba ni gang ’jig rten las ’das pa’i chos rtogs pa’o ||

“Now, what is the meaning and what is the letter? The letter refers to involvement in mundane activities, whilst the meaning refers to a realization of the reality that transcends the world.

所言文者。宣示可樂布施調順寂靜言詞。所言義者。謂所布施調順寂靜。決定了知無朽壞智。

若於整肅施以妙樂。此説爲義。於無戲論調伏制止。此説爲文。

don ces bya ba ni dul ba dang zhi gnas dang | gsar rnying myed par shes pa’o || tshig ’bru zhes bya ba ni sbyin ba dang _ dul ba dang myï g.yel ba dang | shin du dga’ ba bshad pa’o ||

(171a1)tshig ’bru zhes bya ba ni sbyin pa pa’o || don zhes bya ba ni dul ba dang | zhi gnas dang | sar pa ma yin pa dang | rnying pa ma yin par shes pa’o ||

The letter refers to teachings on generosity, discipline, restraint, and contentment, whilst the meaning refers to teachings on being disciplined, on calm abiding, on what is not new and has no precedent.

所言文者。訶毀生死分別言詞。所言義者。生死不染徹見法性。

若於輪回遍能稱説。此説爲義。於無所得廣大開示。此説爲文。

gzhan yang tshig ’bru zhes bya ba ni ’khor ba’ï rgyus rab ru bgrags pa’o | don ces bya ba ni (4) myï dmyigs pa la ltas pa’o ||

tshigs ’bru zhes bya ba ni ’khor ba yongs su bshad pa sgrogs pa’o || don (2) zhe bya ba ni mi dmigs pa la rtog pa’o ||

The letter refers to the generally agreed-upon explanations of cyclic existence, whilst the meaning refers to accomplishing that which cannot be experienced.

所言文者。稱揚讃歎涅槃功徳。所言義者。謂諸法性涅槃無分別性。

若能普遍讃涅槃徳。此説爲義。於涅槃法體無分別。此説爲文。

tshig ’bru zhes bya ba nï mya ngan las ’das pa’i yon tan bsngags pa yongs su bsgrags pa’o || don ces bya ba ni rang bzhin gyis mya ngan las ’das pa’i chos la rnam par rtog pa myed pa’o ||¹

1. MS: chos «la» rnam{s} pa+r -la- rtog pa myed pa’o; scribe has corrected "chos rnams la rtog pa myed pa'o" to "chos la rnam par rtog pa myed pa'o".

tshig ’bru zhes bya ba ni mya ngan las ’das pa’i yon tan yongs su sgrog pa’o || don zhes bya ba ni chos rang bzhin gyis yongs su mya ngan las ’das pa rnams la rnam par mi rtog pa’o ||

The letter refers to the well-known benefits of nirvana, whilst the meaning refers to the state beyond constructions that is the complete nirvana naturally present in phenomena.

所言文者。隨順諸乘建立言説。所言義者一理趣法善通達智。

若於三乘分位如其開演。此説爲義。智唯通達一種教理。此説爲文。

gzhan yang tshig ’bru zhes bya ba ni ci ltar theg pa rnam (5) par gzhag pa bshad pa’o || don ces bya ba ni tshul gcig gyi chos so sor chud par shes pa’o ||

tshig ’bru zhes ba ba ni theg pa ji ltar rnam par gzhag pa (3) bzhin du ’chad pa’o || don zhes bya ba ni chos tshul gcig lar rtogs par shes pa’o |

The letter refers to teaching according to the respective vehicles, whilst the meaning refers to the knowledge that realizes the Dharma of the single path.

所言文者宣鋭捨離諸所有法。所言義者。謂是三輪究竟清淨。

於諸有情開演布施。此説爲義。三輪清淨。此説爲文。

gzhan yang tshig ’bru zhes bya ba ni sems can thams cad yongs su myï gtang bar bshad pa’o || don ces bya ba ni khor sum yongs su dag pa’o ||

tshig ’bru zhes bya ba ni sems can thams cad mi gtong bar bstan pa’o || don zhes bya ba ni ’khor gsum yongs su dag pa’o ||

The letter refers to the teaching on not abandoning any sentient beings, whilst the meaning refers to the purity of the three spheres of existence.

所言文者。宣説律儀身語意業受持學處杜多功徳。所言義者。身語意業皆不可得。不由加行尸羅清淨。

若能宣演三業威儀。積集一切頭陀功徳。此説爲義。於身語意清淨勝行。皆不可得。此説爲文。

tshig ’bru ni lus dang ngag yid (6) kyi sdom ba ste | bslab pa dang sbyangs pa’i yon tan thams cad gzung ba bshad pa’o || don ces bya ba ni lus dang ngag yid mthong bar ’du byed pa yin bar yongs su dag pa’o ||

tshig ’bru zhes bya ba ni lus dang | ngag dang | yid sdom zhing (4) bslab pa dang | sbyangs pa’i yon tan thams cad yang dag par len par bstan pa’o || don zhes bya ba ni lus dang | ngag dang | yid mi dmigs shing mngon par ’du mi byed pa yongs su dag pa’o ||

The letter refers to the teachings on disciplining one’s body, speech, and mind, as well as to taking up the training in its entirety, and the qualities of purification, whilst the meaning refers to the purity of unconditionality, not apprehending body, speech, or mind.

所言文者。宣説忍受瞋恚裁忿憍慢傲逸。能行是忍名善丈夫。所言義者。謂善證得無生法忍。

若能宣説堅固忍受忿恨惱嫉倨傲憍慢。此説爲義。得無生忍。此説爲文。

gzhan yang tshig ’bru zhes bya ba ni gnod sems kyi dri ma _ khong khro ba dang rgyags pa dang | dregs pa (7) kun bcos¹ shing bzod pa la shin du dga’ ba _ bshad «pa»’o || don ces bya ba ni myi skye ba’i chos la bzod pa so sor rnyed pa’o ||

tshig ’bru zhes bya ba ni gnod sems kyi tha ba dang | khro ba dang | nga rgyal dang | rgyags (5) pa dang | dregs pa ’joms shing bzod pa dang | des pa bstan pa’o || don zhes bya ba ni mi skye ba’i chos la bzod pa thob pa’o ||

The letter refers to teachings on the destruction of malice, harshness, anger, pride, haughtiness, and arrogance, and on patient acceptance and gentleness, whilst the meaning refers to the attainment of a patient acceptance of the fact that phenomena are unborn.

所言文者。演諸善根發起精進。所言義者。無取無捨無住精進。

若能開演。於諸善根踊躍精進。此説爲義。於彼精進不入不住。此説爲文。

gzhan yang tshig ’bru zhes bya ba ni dge ba’i rca ba thams cad la brtson ’grus brtson ba bshad pa’o || don ces bya ba ni rnam par myi rtog cing rtog pa myed de (b1) myï gnas pa’i brtson ’grus so ||

tshig ’bru zhes bya ba ni dge ba’i rtsa ba la brtson ’grus rtsom pa thams cad bstan pa’o || don zhes bya ba ni mi len mi gtong ba la gnas pa’i brtson ’grus so ||

The letter refers to teachings on all of the different ways of applying vigor with regard to the roots of virtue, whilst the meaning refers to vigor which is not based on striving after anything or leaving anything behind.

所言文者。宣説靜慮解脱等持等至。所言義者。滅盡定智。

若能開演靜慮解脱等持等至。此説爲義。滅等至智。此説爲文。

(6) tshig ’bru zhes bya ba ni bsam gtan dang | rnam par thar ba dang | ting nge ’dzin dang | snyoms par ’jug pa bstan pa’o || don zhes bya ba ni ’gog pa’i snyoms par ’jug pa shes pa’o ||

The letter refers to teachings on the liberative meditative states, and the attainments of concentration, whilst the meaning refers to the knowledge that lies in cessation.

所言文者。一切聞持諸慧根本。所言義者。不可説義。

於諸慧根多聞總持。此説爲義。義不可説。此説爲文。

gzhan yang tshig ’bru zhes bya ba ni thos pa thams cad ’dzin pa shes rab gyi rtsa ba’o || don ces bya ba ni brjod du myed pa’i don to ||

tshig ’bru zhes bya ba ni thos pa thams cad ’dzin pa shes rab kyi rtsa ba’o || don zhes bya ba ni brjod du med pa’i (7) don do ||

The letter refers to the root of wisdom, which is the ability to retain all learning, whilst the meaning refers to the object that is beyond description.

所言文者。謂能開示三十七覺分聖道正法。所言義者。證得菩提分法正行之果。

若能開示三十七品菩提分法。此説爲義。若菩提分現證行果。此説爲文。

gzhan yang tshig ’bru ni byang cub kyi phyogs sum cu rtsa bdun gyi chos rab tu skye ba’o || don ces bya ba (2) ni gang byang chub gyi phyogs gyi chos rnams gyi nan tan gyi ’bras bu mngon du bye pa ’o ||

tshig ’bru zhes bya ba ni gang byang chub kyi phyogs kyi chos sum cu rtsa ’dun gyi chos rnams rab tu bstan pa’o || don zhes bya ba ni gang byang chub kyi phyogs kyi chos sum cu rtsa bdun gyi chos rnams nan tan du byed pa’i ’bras bu mngon sum du byed pa’o ||

The letter refers to the elucidation of the thirty-seven elements which are conducive to awakening, whilst the meaning refers to the manifestation of the fruits of these thirty-seven elements which are conducive to awakening.

所言文者。謂能開示苦集道諦。所言義者。於滅作證

若能開示苦集道諦。此説爲義。現證滅諦。此説爲文。

gzhan yang tshig ’bru zhes bya ba ni sdug bsngal dang kun ’byung dang lam rab du dbye ba'o || don ce bya ba ni ’gog pa mngon du byed pa’o ||

tshig ’bru zhes bya ba ni sdug bsngal dang | (171b1) kun ’byung ba dang | lam rab tu bstan pa’o || don zhes bya ba ni ’gog pa mngon sum du byed pa’o ||

The letter refers to the elucidation of suffering, [D171b]its origin, and the path, whilst the meaning refers to the realization of cessation.

所言文者。開示無明爲初乃至老死。所言義者。謂無明滅故。乃至老死亦滅。

若正開示無明爲先。乃至老死。此説爲義。若無明滅。乃至老死滅。此説爲文。

gzhan yang tshig ’bru zhes bya ba ni ma rig pa thog (3) mar ’gro bas na shi ba'i bar du (’o)² kun phye ba’o || don ces bya ba ni ma rig pa ’gags pas rga shï'i bar du ’gag pa’i ||

2. deleted by scribe

tshig ’bru zhes bya ba ni ma rig pa la sogs te || rga shi’i bar du bstan pa’o || don zhes bya ba ni ma rig pa ’gog pa nas rga shi’i bar du ’gog pa’o ||

The letter refers to the elucidation of the sequence which begins with ignorance and ends with aging and death, whilst the meaning refers to the cessation of ignorance, the cessation of aging and death, and the cessation of everything in between.

所言文者。宣説止觀資糧正法。所言義者。明解脱智。

若説積集止觀。此説爲義。明解脱智。此説爲文。

gzhan yang tshig ’bru zhes bya bya ba ni zhi gnas dang lhag mthong gyi tshogs bshad pa’o || don ces bya ba ni rig pa rnam par grol ba shes pa’o ||

tshig ’bru zhes bya ba ni zhi (2) gnas dang | lhag mthong gi tshogs bstan pa’o || don zhes bya ba ni rig pa dang rnam par grol ba shes ba’o ||

The letter refers to teachings on the prerequisites of calm abiding and insight meditation, whilst the meaning refers to the knowledge of awareness and liberation.

所言文者。宣説貪瞋及癡等分行法。所言義者。謂無分別心解脱智。

若能分別貪瞋癡等分類行法。此説爲義。若於解脱心無所動。此説爲文。

gzhan yang tshïg (4) ’bru zhes bya ba ni ’dod chags zhe sdang gti mug cha mnyam ba spyod pa la chos ’chad pa’o || don ces bya ba ni ’khrug pa myed pa’i rnam par grol ba’o ||

tshig ’bru shes bya ba ni gang ’dod chags dang | zhe sdang dang | gti mug dang | cha mnyam par spyod pa rnams la chos bstan pa’o || don zhas bya ba ni sems kyi rnam par (3) grol ba mi ’khrugs pa’o ||

The letter refers to teachings given for those who act out of desire, anger, confusion, or a combination of them, whilst the meaning refers to the unperturbed liberation of the mind.

所言文者。開示一切障礙之法。所言義者。謂無障礙解脱之智。

若能開示諸障礙法。此説爲義。若證解脱無障礙智。此説爲文。

gzhan yang tshïg ’bru zhes bya ni bsgribs pa thams cad la chos ’chad pa’o || don ces bya ba ni bsgribs pa myed pa'i ye shes (5) rnam _ par thar pa’o ||

tshig ’bru zhes bya ba ni sgrib par byed pa’i chos thams cad rab tu ston pa’o || don zhes bya ba ni sgrib pa med pa’i ye shes (5) rnam par thar pa’o ||

The letter refers to the elucidation of all obscurations, whilst the meaning refers to liberated unobscured knowledge.

所言文者。開示三寶稱讃功徳。所言義者。離欲法性無爲無著功徳正行。

若正開示。善能稱讃無量三寶。此説爲義。若離貪法性。及無爲功徳。此説爲文。

gzhan yang tshïg ’bru zhes bya ba ni dkon mchog gsum gyi yon «g»tan kha dog rab du phye ba’o || don ces bya ba ni ’dod chags myed pa’i chos nyid de || dge 'dun gyi yon tan 'dus ma byas sbrub pa’o ||

tshig ’bru zhes bya ba ni dkon mchog gsum gyi yon tan bsngags ba mtha’ med pa yang dag par rab tu (4) bstan pa’o || don zhes bya ba ni gang chos ’dod chags med pa dang | ’dus ma byas pa’i dge ’dun gyi yon tan sgrub pa’o ||

The letter refers to expressions of praise of the unlimited good qualities of the Three Jewels, whilst the meaning refers to the attainment of the actual state which is beyond desire, and the unconditioned good qualities of the Sangha.

所言文者。宣説菩薩從初發心乃至道場修學功徳發起正行。所言義者。謂刹那心相應。證覺一切智智。舍利子。擧要言之。如來所演八萬四千法藏聲教。皆名爲文。諸離一切言音文字。理不可説是名爲義。

若説菩薩最初發心習學功徳。乃至菩提道場。此説爲義。説一心相與一切智智。無上正覺。乃至總略八萬四千法蘊相應。此説爲文。又若一切音聲語言文字。乃至不可説義。倶説爲義。

gzhan yang tshig ’bru zhes bya ba ni gang byang chub (6) sems dpa’ thog ma sems bskyed pa nas snying po byang cub kyi bar du bslab pa’i yon tan brtsam ba bshad pa’o || don ces bya ba ni sems skad cig ma «g»cig gyis sbyor ba thams cad mkhyen pa'i ye shes mngon bar byang chub pa’o || mdor «na» ci tsam du chos kyi phung po brgyad (7) khri bzhi stong bshad pa ni tshig ’bru zhes bya’o || gang sgra dang yi ge thams cad kyïs brjod du myed pa«’» ni don ces bya’o | |:|

tshig ’bru zhes bya ba ni gang byang chub sems dpa’i thog ma sems bskyed nas byang chub kyi snying po’i bar du bslab pa dang | yon tan rtsom pa bstan pa’o || (5) don zhes bya ba ni sems kyi skad cig gcig dang ldan pas thams cad mkhyen pa’i ye shes mngon par rdzogs par byang chub pa’o || mdor na nor chos kyi phung po brgyad khri bzhi stong gi bar du bstan pa de ni tshig ’bru zhes bya’o || sgra dang yi ge dang | tshig ’bru thams cad brjod du med (6) pa’i don ni don to ||

The letter refers to descriptions of the bodhisatva’s training and his development of good qualities, from the time when the awakening mind first arose in him until the time when he sat on the seat of awakening, whilst the meaning refers to the perfect awakening of omniscient knowledge which takes place in the space of a single moment of thought. In short, whatever is included in the teachings of the eighty-four thousand collections of the Dharma is what is known as the letter, whilst the object that cannot be expressed by means of any kind of language, any syllables, or any letters, is the meaning.

云何不了義經。謂所説文如其所説。廣大了知。此説是爲不了義經。云何了義經。謂所説義如其所説廣大通達。此説是爲了義經。

de la drang ba’i don gi mdo gang zhe na gang gsungs pa ’byed pa jï ltar bshad pa bzhin rgyas par chud par bya ste | de ni drang ba’i don gyi mdo’o zhes bya’o || (1) de la nges pa’i don gyi mdo gang zhe na | gang gsungs pa gang jï ltar don bshad pa bzhin du rgyas par shes par bya’o || de ni nges pa’i don gyi mdo zhes bya’o |:|

de la drang ba’i don gyi mdo sde gang zhe na || gang tshig ’bru bshad pa ji ltar bstan pa bzhin du rgya cher khong du chud par bya ste || ’di dag ni drang ba’i don gyi mdo sde dag go | nges pa’i don gyi mdo sde gang zhe na || don gang bshad pa ji ltar bstan pa bzhin du rgya cher khong (7) du chud par bya ste || de dag ni nges pa’i don gyi mdo sde dag go |

“What are the sutras which have an implicit meaning? They express the letter, and one should be careful to note that that is the way they present the matter. What are the sutras which have an explicit meaning? They express the meaning, and one should be careful to recognize that that is the way they present the matter. They are known as the sutras which have an explicit meaning.

舍利子是名菩薩摩訶薩。修行般若波羅蜜多故。依趣於義不依趣文。

又説隨順補特伽羅無能出離。是不了義。如所説法即能出離。是爲了義。如是菩薩摩訶薩。於勝慧波羅蜜多之行。得隨順善巧。

de ji ltar na chos la rton gyi gang zag la ma yin zhe na || gang drang ba’i don de ni gang zag gi don yin pas de la mi rton gyi || gang nges pa’i don de ni chos nyid ji lta ba bzhin pas de la rton pa ste || ’di dag ni byang chub sems dpa’i (172a1)rton pa bzhi’o || de ltar na byang chub sems dpa’ sems dpa’ chen po ston pa la mkhas bshes rab kyi pha rol tu phyin pa la spyod do ||

“What about relying on the Dharma and not on the person teaching it? The implicit meaning is the meaning of the person, and it is not to be relied upon. The explicit meaning is the actual way of things just as they are, and this is to be relied upon.
“These are the four things bodhisatvas rely on, and a bodhisatva, a great being, who is skilled in how to rely on these things practices the perfection of wisdom.

又舍利子。是菩薩摩訶薩。由二法善巧。便能修行般若波羅蜜多。何等爲二。謂識及智。

云何菩薩文句善巧。謂諸菩薩於此二法。善能修行勝慧波羅蜜多。云何二法。一者善識。二者善智。

de la byang chung sems dpa’ rnams kyi tshig ’bru la mkhas pa gang zhe na | ’di la byang chub sems dpa’i chos gnyis la mkhas pa (2) shes rab kyi pha rol tu phyin pa la spyod do || chos gnyis gang zhe na || ’di lta ste || rnam par shes pa la mkhas pa dang | ye shes la mkhas pa yin no ||

“What is the bodhisatvas’ skilled approach to the letter? The bodhisatva is skilled in two things as he practices the perfection of wisdom. What are these two things? He is skilled in consciousness and he is skilled in knowledge.

舍利子！何等爲識？何等爲智？舍利子！所言識者，謂四識住。何等爲四？一者色趣識所依止，二者受趣識所依止，三者想趣識所依止。四者行趣識所依止。如是識住，是名爲識不應依趣。

何者爲識？依四種住。何等爲四？一者識依色住，二者識依受住，三者識依想住，四者識依行住，此說爲識。

de la jï ltar na ye shes la rton gyi rnam par shes pa la ma yin zhe na| de la rnam par shes pa zhes bya ba ni rnam par shes pa gnas pa bzhi ste | bzhi gang zhe na | (3) gzugs la nye bar song ba’i rnam par shes pa kun du gnas pas gnas so || de bzhin du tshor ba dang | ’du shes dang | ’du byed la song ba’i rnam par shes pa kun du gnas pa«s» gnas te | de ni rnam par shes pa zhes bya’o ||

de la rnam par shes pa gang ye shes gang zhe na || rnam par shes pa zhes bya ba ni ’di lta ste || rnam par shes pa’i gnas pa bzhi’o || (3) bzhi gang zhe na | gzugs la zhugs pa’i rnam par shes pa yongs su gnas shing gnas pa dang | tshor ba la zhugs pa dang | ’du shas la zhugs pa dang || ’du byed la zhugs pa’i rnam par shes pa yongs su gnas shing gnas pa ste || de ni rnam par shes pa zhes bya’o ||

“What is consciousness and what is knowledge in this context? Consciousness refers to the four modes of consciousness. What are these four modes of consciousness? They are the position consciousness takes when it is involved with form, along with the positions it takes when it is involved with feeling, perception, and mental conditioning. This is what is meant by consciousness.

所言智者，於五取蘊識不安住。諸蘊遍智，是名爲智此應依趣。

何者爲智？謂若了知所取五蘊，此說爲智。又若了知地界水界火界風界，此說爲識。若復安住四種法界，於其法界善能分別，此說爲智。

de la ye shes gang zhe na | gang len pa’i lnga phung la myi (4) gnas zhing ye shes kyi phung po yongs su shes pa de ni ye shes shes bya’o ||

de la ye shes (4) gang zhe na | gang len pa’i phung po lnga rnams la gnas pa || rnam par shes pa’i phung po yongs su shes pa de ni ye shes zhes bya’o ||

What is knowledge? It is a complete comprehension of the fact that the skandha of knowledge is not based in the five skandhas of grasping. This is what is meant by knowledge.

所言識者，謂能了知地界水界火界風界，如是了知則名爲識不應依趣。若有說言四種識住識不安住，此則名爲識之法性。若於法性不雜亂智，是名爲智則可依趣。

gang sa’i khams rnam par rig pa dang | de ba zhin du chu dang mye dang rlung gi khams rnam par rig pa de ni rnam par shes pa zhes bya’o || gang khams bzhi la myi gnas pa’i ye shes chos kyi dbyings (5) ma bye bar shes pa de ni ye shes zhes bya’o ||

gang sa’i khams rnam par shes pa dang | chu’i khams dang | me’i khams dang || rlung gi khams rnam par shes ba de ni rnam par shes pa zhes bya’o || gang (5) yang ye shes khams bzhi la mi gnas ba chos kyi dbyings tha mi dad par shes pa de ni ye shes bya bya’o ||

“Furthermore, consciousness is to be conscious of the earth element, of the water element, of the fire element, and of the wind element. This is what is known as consciousness. Knowledge of the unbreakable totality of phenomena, the knowledge that is not based upon the four elements, is what is known as knowledge.

gzhan yang rnam par shes pa zhes bya ba ni gang myig gi(s) rnam par shes pa’i gzugs rnam par chud pa nas yid kyi rnam par rig pa’i chos rnam par³ chud pa’i bar de ni rnam par shes pa zhes bya’o || gang nang gyi ’du mched (6) zhi zhing phya’i ’du mched la rab tu myi spyod de | ye shes la so sor ’byung ba’i phyur chos gang la yang myi ’jog pa de ni ye shes zhes bya’o ||

3. Corr. from "sra"

gzhan yang rnam par shes pa zhes bya ba ni gang mig gi rnam par shes pas shes par bya ba’i gzugs rnams la shes pa dang | rna ba’i rnam par shes pas shes par bya ba’i sgra rnams (6) dang || sna’i rnam par shes bas shes par bya ba’i dri rnams dang | lce’i rnam par shes pas shes par bya ba’i ro rnams dang || lus kyi rnam par shes pas shes pas shes par bya ba’i reg rnams dang | yid kyi rnam par shes bas shes par bya ba’i chos rnams shes pa de ni rnam par shes ba zhes bya’o || (7) gang yang nang gi skye mched rnams la nye bar zhi zhing phyi rol gyi skyes mched rnams la rgyu ba med pa’i ye shes la rton pas chos gang yang gzhog par mi byed pa de ni ye shes zhes bya’o |

“Furthermore, what is known as consciousness is the cognitive experience of forms which are recognized by the eye, it is the cognitive experience of sounds which are recognized by the ear, smells which are recognized by the nose, tastes which are recognized by the tongue, physical objects which are recognized by the body, and mental objects which are recognized by the mind. This is what is known as consciousness. Relying on the knowledge where the internal sense fields have come to rest and there is no movement towards the outer sense fields, where there is no attempt to reach anything, is what is known as knowledge.

gzhan yang rnam par shes pa zhes bya ba ni dmyigs pa las rnam par shes pa skyes pa dang | yongs su rtog pa las rnam par (7) shes pa skyes pa de ni rnam par shes pa zhes bya’o || gang myi ’dzind | myi bsnyems | myï dmyigs | rnam par chud pa myed cing myi skur de ni ye shes zhes bya’o ||

gzhan yang rnam par shes pa zhes bya ba ni dmigs pa las rnam par shes ba skye ba dang | yongs su rtog pa (172b1) las rnam par shes pa skye pa ste || de ni rnam par shes pa zhes bya’o || gang yang mi ’dzin pa | mi snyems pa || mi dmigs pa || rnam par mi rig pa || mi ’khrugs pa de ni ye shes shes byas bya’o |

“Furthermore, what we call consciousness is the conscious experience which arises from the object, and the conscious experience which arises from conceptions. This is what is known as consciousness. When there is no grasping, no conceit, no ideation, and no bewilderment, that is what is known as knowledge.

gzhan yang ’dus byas kyi spyod pa’i chos la rnam par shes pa ’jug go | ’dus ma byes la rnam par shes pa (b1) spyod pa myed do | gang ’dus ma byas shes pa de ni ye shes so || gzhan yang skye ba dang |’gyur ba la so sor gnas pa rnam par shes pa’o || gang ma skyes myi ‘gog pa | so sor myi gnas pa de ye shes zhes bya’o |:|

gzhan yang ’dus byas spyod pa’i chos rnams la rnam par shes pa gnas kyi | (2) ’dus ma byas la rnam par shes pa rgyu ba med do || gang yang ’dus ma byas shes pa de ni ye shes so || gzhan yang skye ba dang | ’jig pa la gnas pa ni rnam par shes pa’o || gang yang mi skye mi ’gag mi gnas pa de ni ye shes zhes bya’o |

“Furthermore, consciousness relates to phenomena that are within the sphere of the conditioned, and consciousness cannot approach the unconditioned. Understanding the unconditioned is knowledge.
“Furthermore, consciousness is based on arising and ceasing. That which does not arise, does not cease, and does not remain, this is knowledge.

(1) de la nges pa’i don gi mdo sde ni gang | drang ba’i don gi mdo (2) sde ni gang zhe | mdo sde gang gis lam la gzud pa de ni bkri ba’i don ces bya’o | | mdo gang gis ‘bras bu (la) gzud pa de ni nges pa’i don ces bya’o || gzhan yang mdo sde gang gyis kun rdzob bshad pa de ni drang ba’i don ces bya ’o || mdo sde gang las don dam (3) pa bshad pa de ni nges pa’i don ces bya’o ||

de la nges pa’i don gyi mdo sde gang | (3) drang ba’i don kyi mdo sde gang zhe na | mdo sde gang dag lam la ’jug par byed pa de dag ni drang ba’i don ces bya’o || mdo sde gang dag ’bras bu la ’jug par byed pa de dag ni nges pa’i don ces bya’o || mdo sde gang dag kun rdzob sgrub par byed pa de dag ni drang ba ’don ces bya’o || (4) mdo sde gang dag don dam par bstan pa de dag ni nges pa’i don ces bya’o

“Which sutras are those of explicit meaning, and which sutras are those of implicit meaning? Those sutras that provide access to the path are known as implicit. Those sutras that provide access to the fruits of the path are known as explicit. Those sutras that bring out the relative truth are known as implicit. Those sutras that indicate the ultimate truth are known as explicit.
“Furthermore, those sutras that deal with the processes of action are known as implicit. Those sutras that provide instructions for the elimination of action and the vices are known as explicit.

gzhan yang mdo sde gang gis bya ba la gzud pa de ni drang ba’i don ces bya’o || gang gis las dang nyon mongs pa'i zad pa’i phyir bshad pa de ni nges pa’i don ces bya’o || gzhan yang mdo sde gang gis nyon mongs pa yongs su (4) bsal ba’i phyir bshad pa de ni drang ba’i don ces bya'o || gang gis las byang ba rnam par dag pa bshad pa de ni nges pi (sic) don ces bya'o gzhan yang mdo sde gang las rnam par dag pa bshad pa de nges pa'i don ces bya'o || mdo sde gang gis ‘khor ba la skyo bar byed pa de ni drang ba’i don ces byo || gang gyis ‘khor ba dang mya ngan las ‘das pa gnyis (5) su myed par [(cn : ra added under pa)] gzud pa de ni nges pa’i don ces bya‘o ||

|| gzhan yang mdo sde gang dag las kyi bya ba la ’jug pa de dag ni drang ba’i don ces bya’o || mdo sde gang dag las dang nyon mongs pa zad par bstan pa de dag ni nges pa’i don ces bya’o || gzhan yang mdo sde (5) gang dag kun nas nyon mongs pa yongs su bshad pa’i phyir bstan pa de dag ni drang ba’i don to || mdo sde gang dag rnam par byang ba rnam par dag pa’i phyir bstan pa de dag ni nges pa’i don to || mdo sde gang dag ’khor bas skyo bar byed pa de dag ni drang ba’i don to || mdo sde gang dag ’khor (6) ba dang mya ngan las ’das pa gnyis su mi ’jug pa de dag ni nges pa’i don to ||

“Furthermore, those sutras that provide instructions that explain the corruptions are known as implicit. [MS124a]Those sutras that provide instructions for cleansing and purification are known as explicit. Those sutras that inspire weariness with cyclic existence are known as implicit. Those sutras that do not have recourse to a distinction between cyclic existence and nirvana are known as explicit.

gzhan yang mdo mde gang las rnam par bkra ba’i tshigs dang ’byed ba bshad pa de ni drang ba’i don ces bya’o || gang las zab mo blta dka’ ba ⁴ chud dka’ ba bzhad pa de ni nges pa’i don ces bya’o || gzhan yang (6) mdo sde gang las ’byed pa mang po sems can rnams kyi sems tshim bar byed pa de ni drang ba’i don ces bya'o || gang las tshig dang ’byed pa nyung la sems la rtog pa myed pa⁵ de ni nges pa’i don ces bya’o ||

4. ba added below 5. scribe may have mistakenly corrected byed pa to myed pa

mdo de gang dag yi ge dang | tshig sna tshogs su bstan pa de dag ni drang ba’i don to || mdo sde gang dag zab pa || blta dka’ ba || rtogs par dka’ ba de dag ni nges pa’i don to || mdo sde gang dag (7) tshig ’bru mang ba || sems can rnams kyi sems rangs par byed pa de dag ni drang ba’i don to || mdo de gang dag tshig dang tshig ’bru nyung la nges par rtogs par bye pa de dag ni nges pa’i don to ||

Those sutras that teach by means of a variety of words and expressions are known as implicit. Those sutras that are profound, difficult to see, and difficult to fathom, are known as explicit. Those sutras that are greatly elaborate, in order to delight the minds of sentient beings, are known as implicit. Those sutras that use only a few words and phrases in order to inspire reflection are known as explicit.

gzhan yang gang las bdag dang sems can dang | ’tsho ba dang| (7) gang zag las bstsogs pa bshad pa de ni drang ba’i don ces bya’o || gang las stong pa dang mtshan ma myed pa dang | smon pa myed pa dang | ma skyes pa dang| sgra myed pa dang| ma byung ba dang sems can myed pa dang | gang zag myed pa dang | dus gsum las rnam par thar pa’i sgo⁶ de (ga a 1) ni nges pa’i don ces bya’o | :: ⁷

6. scribe might have left out "bshad pa" 7. dzud rtags bzhi mig can

gzhan yang mdo sde gang dag bdag dang | sems can dang | srog dang | skyes bu dang | (173a1)gang zag dang | shed bu dang | shed las skyed dang | byed pa po dang | tshor ba po’i sgra sna tshogs bdag po med pa || bdag po yod pa bzhin du bstan pa de dag ni drang ba’i don to || mdo sde gang dag stong pa nyid dang | mtshan ma med pa dang | smon pa med pa dang | (2) mi ’byung ba dang | ma skyes pa dang | yang dag par mi ’byung ba dang | sems can med pa dang || gang zag med pa dang | dus gsum las rnam par thar pa’i sgo bstan pa de dag ni nges pa’i don ces bya’o ||

“Furthermore, those sutras that use a variety of terms, such as self, being, life force, person, soul, human being, man, someone who acts, or someone who experiences, describing the absence of agent as the presence of an agent, are known as implicit. Those sutras that teach by means of emptiness, freedom from attributes, freedom from aspirations, the unarisen, the unborn, non-occurring, non-being, no person, and freedom from the three times, are known as explicit.

(1) de la chos ni gang zag ni gang zhes | gang gang zag du ba la gnas te | gang chos la brtsom ba de ni gang zag ces bya’o | gang zag du lta ba rtsom ba de ’i chos gnas pa dang| chos kyi dbyings de ni chos shes bya’o ||

de la chos gang | gang zag gang zhe na || gang gang zag tu lta ba la gnas (3) te | chos kha cig la rtsol ba de dag ni gang zag ces bya’o || gang zag tu lta ba rtsom ba de’i gang chos gnas pa chos kyi dbyings de ni chos zhes bya’o ||

What is meant by dharma and what is meant by the person? The term person refers to when one is established in the view of the person and engages with a particular dharma. The term dharma refers to when one engages in the view of the person and is established in the dharma, dharmadhatu.

gzhen (2) yang gang zag ni ma rabs so || gang zag ni ma rabs dge ba ’o | dad pas rjes su ’brang ba’o | chos kyi rjes su ’brang ba’o| gang zag ni brgyad pa’o| rgyun du shugs pa’o | lan cig phyir ’ong ba’o| phyir myi ong ba’o| sgra(sic) bcom ba’o | rang sangs rgyas so | byang chub sems dpa’o | (3) ’gro ba mang po la phan ba’i phyir bde ba’i phyir | ’jig rten las (sic) brtse ba’i phyir | lha dang myi dang ’gro ba’i ’dus pa chen po la phan ba dang bde ba’i phyir gang zag gcig ’jig rten du skye ’o | de ni de bzhin gshegs pa dgra bcom ba yang dag par rdzogs pa’i sangs rgyas so | (4) gang zag gi sgra de thams cad ni de bzhin gshegs pas kun rdzob gyi rims kyis sems can gzung ba’i don du bshad pa’o || de la mngon bar chags pa de ni so sor myi ’brang ba zhes bya’o || so sor rton pa de dag la gzhag pa’i phyir bcom ldan ’das kyis gsungs pa| chos (5) nyid so sor rton par bya’i gang zag la ma yin no || de la chos nyid gang zhe na | de ni ’gyur ba myed pa bskyed pa dang| rnam par myi bya ba dang | myi gnas pa dang | so sor myi gnas pa’i rtsa ba ’o || thams cad du mnyam ba dang | myi mnyam ba dang mnyam ba | rnams par rtogs myed (6) pa | rtsom ba myed pa | myi ’gyur ba thob pa | chos thams cad shin du ngo bo nyid myed pa’i mtshan ste | de ni chos nyid ces bya’o || gang chos de la so sor rton pa ni chos gang gi phyir yang myi byung ngo || de bas na de'i chos kyi sgor 'jug pas chos thams cad la rton pa nas bzung (7) ste | chos thams ⁸ cad de lta bu'i ngo bo nyid yin no || zhes gsungs so | :: | byang chub sems dpa’i tshogs ni rnam pa gnyis te | de ni bsod nams dang | ye shes kyi tshogs so || de la bsod nam gï tshogs (ga b1) gang zhe na | sbyin ba las bsod nams bya’i dngos po dang | de bzhin du tshul khrims dang | bsgom ba las bsod nams bya ba’i dngos po dang | byams pa’i sems snyoms bar sgrubs pa | snying rje’i sbyor ba dang dge ba’ thams cad kyi rtsa ba rtsom ba | bdag dang (2) pha rol gi sdig ’chags pa | dus gsum gyis bsdus pa | sems can thams cad dang bslob pa dang myi slob pa thams cad dang | rang sangs rgyas thams cad dang thog ma sems bskyed pa rnams dang | spyod pa rdzogs pa rnams dang | phyir myi ldog pa rnams dang | (3) skye ba gcig gis thogs pa’i byang chub sems dpa’ rnams kyi sems bskyed pa’i rjes su yi rang ngo || ’das pa dang | ma ’ongs pa dang| da ltar gyi sangs rgyas bcom ldan ’das rnams kyi dge ba thams cad kyi rjes su yi rang ba dang| lhan gcig song ba’i bsod (4) nams bya’i dngos po’o || sangs rgyas thams cad dang| ’phags pa’ thams cad la chos gsol ba dang lhan gcig song pa’i bsod nams bya’i dngos po’o || dge ba thams cad byang chub du brjod pa dang lhan cig song ba’i bsod nams bya ba’i dngos po’o| (5) byang chub du sems bskyed pa rnams byang chub sems dpa’ rnams kyis sems bskyed pa’o || byang chub du sems bskyed pa’i (sic) rnams la pha rol du phyin pa’i lam ston pa’o || dbul po rnams longs spyod kyis bsus pa’o ||@ na ba rnams la sman rab du byin (6) te rim ’gro dang bkur sti byed pa’i || mthu chung ba rnams la bzod ching zhi ba’o || lnyung ba so sor g.yogs pa’o || sdïg bshegs pa’o| sangs rgyas bcom ldun ’das bzhugs pa dang| myi ngan las ’das pa thams cad la rï mo bkur sti byed pa’o || slob dpon dang (7) mkhan po la ston par ri mo byed pa’o| chos la rin thang myed pa’i rin po che tshol ba’i brtson ’grus so| chos ’chad pa la dga’ ste dpag tshad b.rgyar kyang mnyan pas myi ngoms pa | ma ’rres pa’i chos ’chad pa| pha ma la rim ’gro byed pa| byas pa shes pa | (kha a1) byas pa dran ba | byas pa tshor ba | ’byod pa myed pa | bsod mmas ba stags pas myi ngoss pa | lus ba sdams pas sgryu myed pa | ngag bsdams pas ngag la sgryu myed pa | yid bsdams pas yid la sgryu myed pa | de bzhin gshegs pa’i mchod rten so sor gzhag pa’i phyir tshangs (2) pa’ï bsod nams yongs | mtshan yongs su rjogs pa |phangs pa myed pas sdud pa bskyed pa | dpe byad bzang po yongs su rdzogs pa | rnam par bkra ba’i dge ba’i tsa ï tshogs ba stags pas sprul pas lus brgyan pa | ngag gyi nyes pa thams cad rnam par spangs pas (3) ngag brgyan pa | thogs pa myed pa’i blos sems brgyan pa | mngon bar shes pas rnam par sprul pa’i phyir sangs rgyas kyi zhing brgyan pa | ye shes yongs su dag pas chos kyi mtshan brgyan pa |_____| phra ma dang klang zhing dbye ba’i tshig yongs su spangs pas ’khor gi lus (4) brgyan pa | chos ’dzin pas ’dod chags myed chos kyis rab du brgyan to || rab du dge ba dge bar byin nas chos kyi gtam myi ’jigs pa | sgrib pa dang bsgribs pa rnam par spangs pa’i phyir bkur sti byas te | chos nyen pas ’bras bu yod pa’i chos ’chad pa’o || (5) sangs rgyas rnam la dka’ thub kyi nags tshal phul bas byang chub kyi shing gis brgyan to || dge ba thams cad thog par ’gro bas byang chub gyî sems myi gtong ba’i phyir byang chub gyi snying po brgyan to || las dang nyon mongs par myi dmyigs pas tshe dang shi ’phos yongs (6) su dag pa’o || rin po che bzang po’i dngos po thams cad yongs su btang bas rin po che’i lag pa’o | myi zad pa’i smon lam thob pa’i phyir longs spyod myi zad pa’o || bzhin ’dzum zhing gsong sor smra ste khro gnyer myed pa’i phyir mthong ma thag du sems can rnams dad (7) pa’o || sems can thams cad la ’od snyoms pa’i phyir snyoms pa nyid so por thob pa’o || ma lobs pa la pyis brstan bas ’odkyis rgyan gtong ba’o || tshul khrims kyi bsod nams bstags pas skye ba yongs su dag pa’o || lung bstan pa’i phyir mang’ yongs su dag pa’o

8. added below

gzhan yang gang zag ni so so skye bo’i gang zag dang || so so’i skye po dge ba’i gang zag dang | dad pas rjes su ’brang ba’i (4) gang zag dang | chos kyi rjes su ’brang ba’i gang zag dang | brgyad pa’i gang zag dang | rgyun tu zhugs pa’i gang zag dang || lan cig phyir ’og ba’i gang zag dang | phyir mi ’og ba’i gang zag dang | dgra bcom pa’i gang zag dang | rang sangs rgyas kyi gang zag dang || byang chub sems (5) dpa’i gang zag dang | skye bo mang po la phan pa dang || skye bo mang po la bde ba dang | ’jig rten la thugs brtse ba dang | lha dang | mi’i skye bo phal po che’i don dang | phan pa dang bde ba’i phyir gang zag gcig ’jig rten du skye bar ’byung bar ’gyur ba ’di lta ste || de bzhin gshegs pa dgra bcom (6) pa yang dag par rdzogs pa’i sangs rgyas te || gang zag gi sgra de thams cad de bzhin gshegs pas kun rdzob kyi gnas kyis sems can rnams gzung ba’i phyir bstan pa’o || de la gang mngon par chags ba de dag ni rton pa ma yin pa zhes bya’o || de dag rton pa la ’god pa’i phyir (7) chos nyid la rton par bya’i gang zag la ma yin no || zhes bcom ldan ’das kyis gsungs te || de la chos nyid gang zhe na || ’di lta ste || mi ’gyur ba || sgro ma btags pa || mi byed pa || rnam par mi byed pa || mi gnas pa || gnas med pa || rtsa(D: rtse) ba med pa || thams cad du mnyam pa | (173b1) mnyam pa la mnyam pa || mi mnyam pa la mnyam pa | mnyam pa dang mi mnyam pa la mnyam pa || rnam par mi rtog pa || mi rtsom pa || nges par gyur pa || thob pa || chos thams cad la shin tu ngo bo nyid med pa’i mtshan nyid de ni chos nyid ces bya ste || gang dag chos nyid de la rton par byed ba (2) de dag ni khams gang la yang rton par mi byed de || de bas na chos kyi tshul gyi sgo la ’jug pa ’dis chos thams cad la rton pa’i phyir chos thams cad de lta bu’i chos nyid yin no || de dag ni byang chub sems dpa’ rnams kyi rton pa bzhi zhes bya ste || de ni byang chub sems dpa’i rton pa la mkhas (3) ba’o || de ltar na byang chub sems dpa’ rton pa la mkhas pa shes rab kyi pha rol tu phyin pa la spyod do || de la byang chub sems dpa’i tshogs la mkhas pa gang zhe na || byang chub sems dpa’ rnams kyi tshogs ni ’di gnyis te || gnyis gang zhe na | ’di lta ste || bsod nams kyi tshogs (4) dang || ye shes kyi tshogs so || de la bsod nams kyi tshogs gang zhe na || sbyin pa las byung ba’i bsod nams bya ba’i dngos po dang | tshul khrims las byung ba’i bsod nams bya ba’i dngos po dang || sgom pa las byung ba’i bsod nams bya ba’i dngos po dang || byams ba’i sems la snyoms (5) par ’jug pa dang | snying rje’i sbyor ba dang || dge ba’i rtsa ba thams cad la rtsom pa dang | bdag dang pha rol gyi sdig pa ’chags pa dang | dus gsum du gtogs pa’i sems can thams cad dang | slob pa thams cad dang | mi slob pa thams cad dang | rang sangs rgyas thams cad dang | (6) sems dang po bskyed pa rnams dang | spyod pa la zhugs pa rnams dang || phyir mi ldog pa rnams dang || skye ba gcig gis thogs pa’i byang chub sems dpa’ rnams kyi sems bskyed pa la rje su yi rang ba dang || ’das pa dang || ma byon pa dang || da ltar byung ba’i sangs rgyas bcom ldan(7) ’das rnams kyi dge ba thams cad kyi rjes su yi rang ba dang ldan pa’i bsod nams bya ba’i dngos po dang || sangs rgyas thams cad dang | ’phags pa thams cad la chos gsol ba ’debs pa dang ldan pa’i bsod nams bya ba’i dngos po dang | dge ba thams cad byang chub tu bsngo ba dang ldan pa’i (174a1)bsod nams bya ba’i dngos po dang | sems can byang chub tu sems ma bskyed pa rnams byang chub tu sems bskyed pa dang | byang chub tu sems bskyed pa rnams la pha rol tu phyin pa’i lam ston pa dang || dbul po rnams la longs spyod kyis sdud pa dang || nad ba (2) rnams la sman sbyin pa dang | gus par bsnyen bkur byed pa dang || mthu chung ba rnams la bzod cing dang du len pa dang || ltung ba rnams mi ’chab pa dang || sdig pa ’chags pa dang || sangs rgyas bcom ldan ’das rnams bzhugs pa dang || yongs su mya ngan las ’das pa rnams la (3) bsnyen bkur dang | ri mo thams cad byed pa dang || slob dpon dag mkhan po rnams la ston pa bzhin du ri mo byed pa dang | chos la rin po che rin thang med pa bzhin du yongs su tshol ba’i brtson ’grus dang | chos smra ba la dga’ zhing dpag tshad brgyar yang song ste || chos nyan pas chog mi (4) shes pa dang | zang zing med pa chos ’chad pa dang | pa dang ma la rim gro byed pa dang | byas pa gzo ba dang | byas pa shes pa dang || ’gyod pa med pa dang | bsod nams bsags pas cho ga mi shes pa dang || lus bsdams shing tshul ’chos ba med pa dang | ngag bsdams pa’i (5) ngag la tshul ’chos pa med pa dang || yid bsdams pa’i yid la tshul ’chos pa med pa dang | de bzhin gshegs pa’i mchod rten btsugs pa’i phyir tshangs ba’i bsod nams yongs su ’dzin pa dang || mchod sbyin gtan pa med pa bsags pas mtshan yongs su rdzogs pa dang | (6) dge ba’i rtsa ba’i tshogs sna tshogs bsags pas dpe byad bzang po yongs su rdzogs pa dang || nga rgyal med pas lus brgyan pa dang || ngag gi nyes pa thams cad spangs pas bag brgyan pa dang || blo thogs pa med pas sems brgyan pa dang | mngon par shes pa sprul bas sangs (7) rgyas kyi zhing gi rgyan dang || ye shes yongs su dag pas chos kyi mtshan nyid kyi rgyan dang | phra ma dang | zhe gcod pa dang | dbye ba’i tshig yongs su spangs pas ’khor mang po’i rgyan dang || chos ’dzin pas ’dod chags med pa’i chos kyi rgyan dang || rab tu dga’ nas legs so || (174b1) zhes bya ba byin nas chos kyi gtam mi ’jigs par byed pa dang || sgrib ba dang || chod pa rnam par spangs shing gus par chos nyan pas ’bras bu yod par chos ’chad pa dang || sangs rgyas rnams la dka’ thub kyi nags tshal phul bas byang chub kyi shing gi rgyan dang | dge ba’i rtsa ba (2) thams cad sngon du ’gro zhing byang chub kyi sems mi gtong bas byang chub kyi snying po’i rgyan dang || las dang nyon mongs pa mi dmigs pas tshe dang shi ’phos yongs su dag pa dang || rin po che phangs pa’i dngos po thams cad yongs su gtong bas lag(D. leg??) na rin po che dang | mi zad pa’i (3) smon lam thob pas longs spyod mi zad pa dang | khro gnyer med pas mthong ma thag tu sems can rnams dang cing bzhin ’dzum pas gsong bor smra ba dang | sems can thams cad la ’od zer snyoms pas mnyam pa nyid kyi rgyan thob pa dang | ma lobs pa la mi brnyas pas(Q: zil gyis mi gnon pas) ’od mang (4) po mthong(Q: gtong) ba dang || tshul khrims kyi sod nams bsags pas skye ba yongs su dag pa dang | ltung ba la mi rtsod pas mngal yongs su dag pa dang | dge ba bcu’i las yongs su dag pas lta dang mi ra skye ba dang | rjes su bstan pa thams cad la rab tu rtog pas gdon mi za bar (5) nod pa dang | chos la slob dpon gyi dpe mkhyud med pas chos kyi dbang phyug dang | lhag pa’i bsam pa yongs su dag pas ’jig rten thams cad la mngon sum pa dang | nyi tshe ba’i spyod pa mi ’dod pas rgya chen po’i chos la dad pa dang | thams da mkhyen pa’i sems mi ’dor (6) bas bsod nams thams cad yongs su ’dzin pa dang || dad pa sngon du ’khor bas nor bdun yongs su rdzogs pa dang | sngon dam bcas ba nyams su lon bar byed pas ’jig rten thams cad mi slu ba dang | dge ba’i chos yongs su rdzogs pas sangs rgyas kyi chos thams cad (7) yongs su rdzogs pa ste || de ni byang chub sems dpa’i bsod nams kyi tshogs la mkhas pa zhes bya’o || de la byang chub sems dpa’i ye shes kyi tshogs la mkhas pa gang zhe na || rgyu gang gis ye shes skye ba ste || de ltar rgyu dang rkyen gang dang gang gis ye shes rtogs pa’o || de la rgyu gang (175a1)rkyen gang zhen || chos tshol ba la rab tu ’dun pa dang | ye shes kyi rjes su song ba’i bshes gnyen brten pa dang | sangs rgyas kyi ye shes la rton gyi nyan thos dang | rang sangs rgyas kyi ye yes la mi rton pa dang || de dag la nga rgyal mi byed pa dang | bla ma la dga’ ba (2) dang ston pa la dga’ ba dang || de’i dge ba’i bshes gnyen de dag gis ’di ni bsam pa dang ldan par shes nas ye shes kyi gtam gang yang mi ston pa med pa dang || snod du shes nas bar chad med par sems rtse gcig tu chos ston dang || des chos de thos nas chos kyi tshogs (3) la brtson par byed de || gang chos kyi tshogs la brtson par byed pa de nyid de’i ye shes kyi tshogs la brtson pa yin no || de la chos kyi tshogs la brtson pa gang zhe na || ’di lta ste don nyung ba dang | bya ba nyung ba dang || sgra nyung ba dang || srod dang tho rangs la mi nyal zhing rnal ’byor la brtson (4) pa dang | ’brel ba’i don la yongs su rtog pa dang | phyir zhing yongs su tshol ba dang | sems la rnyog pa med pa dang | sgrib pa gnon pa dang | ltung ba las ’byung bar shes pa dang || ’gyod pa med pa dang | kun nas ldang ba med pa dang | nan tan snying por byed pa dang | (5) chos la gzhol ba dang | chos la ’bab ba dang || chos la bab pa dang | chos la rtul ba dang | rtag par mgo dang | gos la me ’bar ba lta bu dang | ye shes tshol ba de nyid la gnas pa dang | mi lhod pa dang | brtson ’grus mi gtong ba dang | khyad par du ’gro ba dang | ’du ’dzi las (6) dben pa dang | gcig pur dga’ ba dang || dgon pa bde pa yid la byed pa dang | ’phags pa’i rigs la dga’ ba dang | sbyangs pa las mi ’gyur ba dang | chos kyi kun dga’ la dga’ zhing mos ba dang | ’jig rten rgyang phan pa’i gsang tshig la ri mor mi byed pa dang | ’jig rten las (7) ’das pa’i || chos tshol ba la dran mi nyams pa dang | rtogs pa la don rtogs pa’i rjes su ’gro ba dang | blo gros la lam gyi rjes su ’thun par byed pa dang | mos pa la gdams pa dang | rkyen la ye shes kyi rjes su rig ba dang || khrel yod ba dang | ngo tsha shes ba’i rgyan dang |

“Furthermore, saying, ‘a person, a common person, a common outstanding person, a person who follows his conviction, a person who follows the Dharma, one of the eight kinds of people, a person who is a stream-entrant, a person who is a once-returner, a person who is a non-returner, a person who is an arhat, a person who is a pratyekabuddha, a person who is a bodhisatva, a person who takes birth in the world for the benefit of the many, for the happiness of the many, for the love of the world, for the welfare, benefit, and happiness of a great host of beings, of gods and men, and becomes a tathāgata, an arhat, a fully accomplished buddha’— using the term ‘person’ in all of these ways the tathāgata uses conventional truth in order to engage with sentient beings and to teach them. It is said, though, that those who have any manifest attachment to these concepts have nothing to rely upon. In order to provide them with something to rely upon the Lord said, ‘Rely on the Dharma itself and not on the person.’ “What, then, is the Dharma itself? It is that which is unchanging; that which is not a fabrication; that which is not created; that which is not modified; that which does not remain; that which has no foundation; that which has no root; that which is complete sameness; [D173b]that which is the same as sameness, the same as non-sameness, and the same as both sameness and non-sameness; that which is non-conceptual; that which is free from application; [MS124b]that which is definitive; that which is not attained; that which is the complete absence of anything that could be characterized as an autonomous nature. This is what is known as the Dharma itself. “Those who rely on the Dharma itself in this way, and who do not put their trust in the elements, have entered the door to the path of the Dharma. For them, all phenomena become just like the Dharma itself, and any phenomenon can then be used as a support. This is what is known as the four things bodhisatvas rely on, and the bodhisatva who is skilled in relying on these things practices the perfection of wisdom. “What is the bodhisatva’s skilled approach to accumulation? There are two things bodhisatvas accumulate. What are these two things? They are merit and knowledge. What is the accumulation of merit? It is the item of merit which is created through generosity, the item of merit which is created through morality, and the item of merit which is created through meditative cultivation. It is to remain in a mental state of love, and to get involved out of compassion. It is to apply oneself to all the roots of virtue, and to confession of one’s own evils and those of others. It is the item of merit which is created through rejoicing in all the roots of virtue of all sentient beings throughout the three times, of all those who are learning and who have no more to learn, of all pratyekabuddhas, of those who are newly committed, of those who are engaged in practice, of those whose progress is irreversible, of those who have only one birth remaining, the item of merit which is created through rejoicing in those who have committed themselves, the lords, the buddhas of the past, the future, and the present. It is the item of merit created through requesting the Dharma from all the buddhas and all the noble ones. It is the item of merit created through dedicating all one’s roots of virtue to awakening. It is to inspire the arising of the mind of awakening in all those in whom the mind of awakening has not yet arisen. [D174a]It is to teach the path of the perfections to those in whom the mind of awakening has arisen, and to collect material wealth for the poor. It is to provide medicine for sick, to treat them with respect, and to accept those who are in a wretched state with no hesitation. It is to not conceal one’s failings, and to confess what one has done wrong. It is to serve and revere, in many different ways, the lords, the buddhas of the present who have reached final nirvana. It is to respect the gurus and preceptors as spiritual friends. It is to search vigorously for the priceless, invaluable teachings. It is to show affection for those who preach the Dharma, and to still thirst to listen to the Dharma even after one has travelled for a hundred yojanas. It is to teach the Dharma without any thought of material gain. It is to serve one’s parents. It is to show gratitude. It is to be grateful. It is to have no regrets, and to not be satisfied with the merit one has accrued. It is to guard one’s physical conduct and not act in a hypocritical manner. It is to guard one’s speech, and not speak in a hypocritical manner. It is to guard one’s mind and not think hypocritical thoughts. It is to establish monuments in honor of tathāgatas, which brings one as much merit as is possessed by Brahmā. It is to perform boundless acts of worship which lead one to attain the perfect characteristics, [MS125a]and to gather the accumulations of various roots of virtue which lead one to attain the perfect characteristics. It is to ornament one’s body with the absence of conceit. It is to ornament one’s speech with the relinquishment of all wicked speech. It is to ornament the mind with an unimpeded intellect. It is to ornament the buddha realms with acts of transformation by using one’s superior abilities. It is to ornament the qualities of the Dharma with the purity of knowledge. It is to ornament assemblies with abstention from slander, harsh words, and divisive talk. It is to ornament the Dharma of non-attachment by upholding the Dharma. [D174b]It is to contribute to the presentation of Dharma not being ruined, by offering encouragement which brings delight. It is to provide effective teachings by removing obscurations and hindrances, and by listening to the Dharma respectfully. It is to ornament the tree of awakening by offering groves, and to ornament the seat of awakening by not relinquishing the mind of awakening, the mind which precedes all roots of virtue. It is to purify birth and death by not objectifying actions and the vices. It is to have a hand of wealth by giving away all one’s precious valuable objects, and to make one’s wealth inexhaustible by increasing it through the inexhaustible act of dedicating. “He displays no angry demeanor, and so he enjoys the open hearts, smiling faces, and pleasant conversation of all sentient beings. He radiates the same light on all sentient beings, and so he attains the adornment of sameness. He does not leave those who lack learning in darkness, and emits an array of light. His morality and his merit prosper, and so his births become pure. He does not present arguments to try to excuse his failures, and so the womb is purified. He maintains the purity of the ten wholesome forms of conduct, and so he is reborn as a god or a human being. He observes all the guidelines, and so attains unfaltering determination. He is not a teacher who holds any teachings back, and so he becomes a lord of the Dharma. His motivation is pure and excellent, and so the whole world becomes available to him. He does not settle for limited forms of conduct, but places his confidence in the vastness of the Dharma. By not abandoning the mind of omniscience, he takes up all meritorious kinds of action. Impelled by faith, he perfects the seven kinds of riches. He honors his previous commitments, and so he does not deceive anyone in the world. He perfects the wholesome forms of conduct, and so he perfects all the teachings of the Buddha. This is what is known as the bodhisatva’s skilled approach to accumulation. “What is the bodhisatva’s skilled approach to the accumulation of knowledge? Knowledge comes about on the basis of a particular cause, and there are different causes and conditions through which knowledge is attained. What are these causes? [D175a]What are these conditions? They are: to have a strong desire to search for the Dharma; to follow a friend who has attained knowledge; to rely on the knowledge of buddhas, and not to rely on the knowledge of śrāvakas or pratyekabuddhas; not to entertain any pride with respect to these things; and to have affection for one’s guru, to have affection for one’s teacher.

1. kun bcom?; but bcos is older spelling of zos.

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