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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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Mañjuśrīvikrīḍitasūtra
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’di skad bdag gis thos pa dus gcig na |› bcom ldan ’das rgyal po’i (S7a) khab na 1 bya rgod kyi2 phuṅ po’i ri la3 |4 dge sloṅ lṅa brgya tsam5 gyi dge sloṅ gi dge ’dun chen po daṅ | (T7a) byaṅ ‹chub sems dpa’ brgya6 stoṅ daṅ thabs cig7 tu bźugs8 te |   
(6)聞如是。一時佛遊王舍城靈鷲山。與大比丘(7)衆倶。比丘五百。菩薩八千。  一切大聖悉得總(8)持辯才無量。其所建立分別聖慧解三脱門。(9)於三世慧無所罣礙。得三昧定不可轉移。十(10)力無畏一切具足。 
(28)如是我聞。一時佛在王舍城耆闍崛山。與大(29)比丘衆五百人。大菩薩衆八千人倶。   
I. Thus I heard: Once the Lord stayed at the Vulture Peak in Rājagṛha with a great congregation of some five hundred monks and with eight thousand bodhisatvas (evaṃ mayā śrutam ekasmin samaye bhagavān rājagṛhe viharati sma gṛdhrakuṭe parvate mahatā bhikṣusaṃghena sārdhaṃ pañcamātrair bhikṣuśatair aṣṭābhiś1 ca bodhisatvasahasraiḥ).  All [the bodhisatvas] were great beings (mahāsatva) having acquired the power of retaining in memory (dhāraṇīpratilabdha) and immeasurable eloquence (apramāṇapratibhāna), what discursive2 knowledge they might establish is the noble knowledge (āryajñāna) of the three gates of liberation (vimokṣamukha), their knowledge was unobstructed in the three worlds (trilokāpratihatajñāna), their concentration (samādhi) was undisturbed, and they had perfected the ten powers and intrepidities (daśabalavaiśāradyasaṃpanna).3  
de’i tshe rgyal po’i khab kyi groṅ khyer chen po na› 9 smad ’tshoṅ ma’i bu mo ||10 gser mchog ’od dpal źes bya ba |11 gzugs bzaṅ źiṅ mdzes la12 blta13 na sdug14 pa | kha dog ‹bzaṅ po rgyas pa |15 mchog daṅ ldan pa (Q246b) źig ’dug ste |16   bu mo de yaṅ17 sṅon gyi dge ba’i rtsa ba’i rgyus18 |19 lus kyi mdog20 › gser gyi (L8b) kha dog lta bur mṅon par grub par gyur ciṅ |  sa’i phyogs gaṅ du21 ’greṅ ba daṅ | ’dug22 pa daṅ | ’gro ba’i ‹sa phyogs de dag kyaṅ |23 gser gyi kha dog lta bu’i ’od kyis snaṅ bar gyur te |  des gos dmar po’am | dkar› po’am |24 gaṅ dag gyon par gyur pa’i gos de dag thams cad kyaṅ |25 gser gyi26 kha dog lta bu ñid du kun tu27 snaṅ ṅo ||  ‹bu mo de yaṅ28  skye bo’i tshogs thams cad la dga’ źiṅ yid gtsugs pa daṅ |29  lta30  bas mi ṅoms śiṅ31  |32   bka’› blo bde la 33 des pa daṅ | ’jam pa daṅ | sñan pa daṅ | dga’ bar34 (P63b) smra źiṅ |35 bźin36 ’dzum pa daṅ | śin tu37 ’thun38 par ’dzin pa ‹daṅ | khro gñer med pa39 daṅ | mi rtsub pa daṅ |40 mi brlaṅ bar gyur pas |41   rgyal po’i khab kyi groṅ khyer chen po de na 42 › rgyal bu gźon nu rnams (N330a) daṅ |43 blon po’i bu gźon nu rnams daṅ | tshoṅ dpon gyi bu gźon nu rnams daṅ | khyim ‹bdag gi bu gaṅ ji44 sñed pa de dag kyaṅ |45 de la śin tu chags śiṅ46 yid (S7b) ’braṅ bar gyur te |47 lta48 bas chog49 mi śes so> ||  smad ’tshoṅ ma’i bu mo gser mchog ’od dpal de skyed50 mos tshal lam | ’bab chu’am |51 (T7b) rdziṅ bu’am | khyim mam52 | (J247b) lam po53 che’am |54 groṅ bar ram | gaṅ55 daṅ gaṅ du56 ’gro ba de daṅ de dag tu |57 skyes pa daṅ | bud med daṅ |58 khye’u daṅ | bu mo maṅ po rnams kyaṅ śin tu59 ltad mor gyur nas |60 kun ’dus te 61 (D217b) de’i phyi62 bźin ’braṅ źiṅ ’gro’o63 || 
爾時王舍大城有逸女人。(11)名曰上金光首。端正殊妙見莫不悦。色像清(12)淨威耀如華。  往古所修徳本之報。形體自然(13)紫磨金色。  所可遊居臥寐住立坐起經行。其(14)地變現亦如身像  著綵帛其服自然轉爲金(15)色。  無央數人莫不敬重。見此女者視之無厭。  (16)言辭不麁柔和美麗。顏貌光澤無有憔悴。  其(17)於王舍大城之中。國王太子大臣長者居士(18)諸子。興貪愛心。  志欲得見隨其所遊。園觀(19)河側里巷樹間。便就從之。男女大小無央數(20)人。悉追其後欲觀察之。 
爾時王(1)舍城中。有婬女。女名勝金色光明徳。  彼女宿(2)世善根因縁。形貌端正衆相具足。身眞金色(3)光明照曜。容儀媚麗世所希有。  隨所在處。或行或(6)住或坐或臥。地皆金色。光明照曜。  所著衣服(7)青黄赤白亦皆金色。  , but cf. b7-9  神慧聰敏辯(4)才無礙。音辭清妙深邃柔軟。言常含笑語無(5)麁獷。顧眄進止容豫安詳。  時王舍城一切人衆。或(8)是王子或大臣子。或長者子或豪富子。見者(9)貪染繋心愛著。情無捨離。  是金色女。或在聚(10)落或在街巷。或在市肆或在河岸。或在園林(11)所遊之處。若男若女童男童女。皆悉隨從觀(12)無厭足。 
At that time, in the great city of Rājagṛha, lived the daughter of a courtesan called Suvarṇottamaprabhāśrī4 , beautiful, charming and good-looking, she had the most abundant riches of a beautiful complexion (tena khalu samayena rājagṛhe mahānagare suvarṇottaraprabhāśrī nāma gaṇikāduhitā5 prativasaty abhirūpā prāsādikā darśanīyā paramayā śubhavarṇapuṣkalatayā samanvāgatā6 ).  By her former roots of good that girl had attained a colour of the body like the colour of gold (tasyāś ca dārikāyāḥ pūrvakuśalamūlahetunā suvarṇavarṇaḥ kāyo ’bhiniṣpannaḥ),  and whatever place she was standing, sitting or walking would be illumined by the splendour of that golden colour (yeṣu pṛthivīpradeśeṣu tiṣṭhaty api niṣaṇṇāpi gacchaty api te ’pi suvarṇavarṇāvabhāsenāvabhāsitāḥ),  and, whatever clothing she would put on, be it red or white, would shine with a golden colour (yāni vastrāṇi tayā veṣṭhitāni lohitāni vāvadātāni vā tāni ca sarvāṇi vastrāṇi suvarṇavarṇāny eva saṃdṛśyante).  That girl was the beloved and comforting friend of all people (sā ca dārikā sarvasya janakāyasya priyā viśvastamānasā), and they could not get enough of looking at her (nirīkṣamāṇo na tṛptim upayāti).7   She had such a gentle speech (suvacāḥ), her speech was tender, soft, sweet and pleasant (sūratamṛdumadhurapriyavādinī), and her face was smiling (smitamukhā), worthy of all respect (supradakṣiṇagrāhiṇī), having no aggressions (apagatabhṛkuṭikā), no harshness (aparuṣā) or roughness (akarkaśā);  and all the young princes (rājaputra), the young sons of ministers (āmātyaputra), young sons of bankers (śreṣṭhiputra), young sons of housholders (gṛhapatiputra) in the great city of Rājagṛha desired her excessively, having their minds bent on her they did not know how to see her enough.  And wherever that daughter of a courtesan Suvarṇottamaprabhāśrī went, be it to gardens, to rivers, lotus-ponds (udyānanadīpuṣkariṇī), to houses, roads, to the marketplace (gṛharathyāntarāpaṇa), men and women, boys and girls (naranārīdārakadārikāḥ) assembled and followed her (tasyāḥ pṛṣṭhato ’nubaddhāḥ) out of curiosity (kautūhalaprāptāḥ). 
de nas smad ’tshoṅ ma’i bu mo gser mchog ’od dpal de 64 tshoṅ dpon gyi bu ’jigs byin65 źes bya bas66 |67 nor gyis glas68 te |  skyed69 mos tshal gyi sar byuṅ nas 70 rta bźi daṅ ldan pa’i śiṅ rta daṅ | nor bu daṅ | mu tig daṅ | (L9a) bai ḍū rya71 daṅ | gser gyis legs par brgyan pa | gdugs daṅ |72 rgyal mtshan daṅ | ba dan bsgreṅ73 źiṅ |74 me tog daṅ |75 bdug pa daṅ |76 spos daṅ | phye ma daṅ | me tog77 phreṅ78 gis79 mdzes par byas pa80 | me tog tsam (Q247a) pa ka’i81 phreṅ82 bas skar khuṅ byas pa’i naṅ du stan83 bzaṅ po bśams pa la ’dug nas |84   ’di ltar rtse źiṅ dga’ ba’i bsam pas 85 śiṅ rta de’i mdun86 du ni87 |88 sil sñan daṅ | pheg rdob pa89 daṅ | glu dbyaṅs len pa dag gis draṅs |90 (N330b) śiṅ rta de’i phyi91 bźin du ni92 ñe bar spyad pa daṅ | yoṅs su spyad pa thogs pa thams cad rjes su ’braṅ93 (P64a) la |94 skye bo’i tshogs chen po ltad95 mo lta96 ba’i bsam pa can dag kyaṅ |97 phyi bźin ’braṅ bar gyur ciṅ |98 skyed99 mos tshal gyi100 sar doṅ ṅo || 
爾時上金光首在於(21)異日。與畏間長者子倶。市買好物而相貢上。  (22)供辦美食至遊觀園。駕駟馬車幢蓋珍寶。明(23)月之珠紫金校飾。布好座具齎持雜香思夷(24)之華。  從諸妓人至遊觀園而相娯樂。音聲唱(25)和鼓樂前導。供養之具載從其後。不可計人(26)逐而觀之。 
復於異日。有長者子名上威徳。爲欲(13)樂故多與財寶。  共相要契乘駟馬車。其車純(14)以金銀琉璃摩尼眞珠上妙衆寶。嚴飾莊校。(15)建立寶幢微妙幡蓋。寶座華鬘塗香末香。如(16)是種種和合勝香以用塗薫。以瞻蔔華而爲(17)瓔珞。莊嚴其身同載寶車。  於寶車前。種種伎(18)樂歌舞作倡。於其車後。復持種種甘美飮食(19)衣服臥具。次第隨從往詣園林。爾時大衆。若(20)男若女童男童女。皆悉隨逐左右觀看 
Then a son of a banker (śreṣṭhiputra) named Bhayadatta got hold of Suvarṇottamaprabhāśrī, the daughter of a courtesan, by means of riches.  Setting out for a garden (udyānabhūmau niryāntau) they sat down on a nice seat which had been prepared (prajñapta eva svāsane niṣaṇṇau) in a cart with four horses, decorated with jewels, pearls, cats-eye gems and gold (maṇimuktikāvaiḍūryasuvarṇasvalaṃkṛta), carrying raised parasols, flags and banners (samucchritacchattradhvajapatāka), adorned with flowers, incense, perfume, aromatic powder and garlands (puṣpadhūpagandhacūrṇamālopaśobhita), with windows adorned with campaka-flowers (campakamālāvātāyana).  And thus, with the intention of playing and having fun (ratikrīḍāśayena), before the cart people were leading it on with cymbals, drums, (rathasya purato tūryatāḍāvacarasaṃgītipravādena nīyamānaḥ), and those following it carried all kinds of things for enjoyment and pleasure (tasya rathasya pṛṣṭhataḥ sarvâpabhogaparibhogadhāry anusārī). The great crowd of people followed with thoughts set on seeing the object of their curiosity, and they thus arrived in the garden (mahājanakāyaḥ kautūhaladarśanāśayaḥ pṛṣṭhato ’nubaddha udyānabhūmim upajagāma). 
 
1. As in Dha and Na, tib. has brgya stoṅ = śataiś. 
2. 分別, kalpanā etc.? 
3. This paragraph is found only in Dha. 
4. suvarṇavarṇottamaprabhāśrī gaṇikāduhitā, as we have reconstructed. The name has unfortunately not been identified. Its obvious connection with the hero of Suv, would establish suvarṇa as equivalent of gser; mchog may be vara, parama, uttama, or the like, mchog is found e.g. in the title of the Suvarṇaprabhāsottamarājasūtra, Tib. gser ’od dam pa mchog tu rnam par rgyal ba’i mdo sde’i rgyal po – supporting uttama, but the word suvarṇottara is found in the Bhikṣuṇīvinaya p. 208,9. prabhāsaśrī is found in Dbh p. 21,4 as vimalaprabhāsaśrītejorājagarbha, and in Sdhmp p. 404,11 et passim we find candrasūryavimalaprabhāsaśrī. Cf. also the Buddha-name in Suvarṇaprabhāsottamarājasūtra p. 113,14: ratnakusumaguṇasāgaravaiḍūryakanakagirisuvarṇakāñcanaprabhāsaśrī. But -avabhāsaśrī is also possible, cf. Ratnaketuparivarta: jyotiḥsomyagandhāvabhāsaśrī, and Edg. s.v. suvarṇāvabhāsa etc., but Gaṇḍavyūha p. 38 has prabhāśrī; and Upāliparipṛcchā p. 170 no. 52 suvarṇaprabha = gser ’od. Thus the choices are many. Dharmarakṣa’s translation of Mañj has 上金光首, Narendrayaśas’ 勝金色光明徳, which bring nothing new for the reconstruction. Because of the number of syllables – eight – in the whole name, the possible prabhāśrī is chosen for prabhāsaśrī, though, as showed above, the examples of the last mentioned are more numerous than the first variant. 
5. The word gaṇikāduhitṛ is also not identified anywhere, but has been constructed on the basis of Vin iii p. 135-36, which has purāṇagaṇakiyā dhītā and gaṇakī dhītā. It has been reconstructed as one word in analogy with kuladuhitṛ, kulaputra, śreṣṭhiputra etc. Dharmarakṣa p. 817a7 逸女人 and Narendrayaśas p. 825b1 婬女 say nothing of daughter, however, supporting a reconstruction like gaṇikākumārī, veśyadārikā or the like. Suv has strī veśyā, for sma ’tshoṅ ma e.g. p. 187-8, p. 1,10 and p. 18,7-8: tena khalu samayena rājagṛhe nagare kāśisundarī nāma strī veśyā prativasati. But Vkn has gaṇikā for smad ’tshoṅ and no bu mo which decides our choice gaṇikāduhitā for smad ’tshoṅ ma’i bu mo. 
6. Cf. Suv for this expression, also ibid. passim on golden garments, s.v. vastra. 
7. Cf. Suv §12 and §28 
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