Bibliotheca Polyglotta

de nas ’jam dpal gźon nur gyur pa |¹ naṅ du yaṅ dag ’jog² las (S8a) laṅs te | sems can thams cad la sñiṅ rje chen po skyes nas |³ ’di sñam du sems te ⁴ su źig rdzu ’phrul gyi cho ’phrul lam | kun brjod⁵ pa’i cho ’phrul lam | rjes su bstan pa’i cho ’phrul⁶ gyis ’dul bar ’gyur⁷ ba’i sems can gaṅ |⁸ theg pa chen po ’di⁹ la (T8a) yoṅs su smin par bya sñam pa daṅ | ’jam dpal gźon nur gyur pas |¹⁰ smad ’tshoṅ ma’i bu mo gser mchog ’od dpal ¹¹ tshoṅ dpon gyi bu ’jigs byin daṅ ¹² lhan cig tu¹³ śiṅ rta la źon te |¹⁴ skyed¹⁵ mos tshal gyi sar ’gro ba¹⁶ mthoṅ¹⁷ ṅo || mthoṅ nas kyaṅ ¹⁸ gdul¹⁹ ba’i phyir ²⁰ de’i dbaṅ po daṅ |²¹ stobs²² daṅ |²³ brtson ’grus kyi bye brag la rnam par bltas na²⁴ |²⁵ de sṅon gyi dge ba’i rtsa ba daṅ²⁶ ldan źiṅ |²⁷ chos kun śes par bya ba’i nus pa daṅ |²⁸ mthu daṅ |²⁹ skal ba³⁰ yod par (J248a) rig nas | ³¹ de’i tshe ’jam (L9b) dpal gźon nur gyur pas ’di lta bu’i³² rdzu ’phrul mṅon par ’du bya ba |³³ mṅon par ³⁴ byas te³⁵ | ji lta bu’i rdzu ’phrul mṅon par ³⁶ byas pas |³⁷ ’di ltar raṅ gi lus bstan ma thag tu³⁸ |³⁹ ñi ma daṅ |⁴⁰ zla ba’i ’od kyaṅ (N331a) zil du⁴¹ rlag⁴² par byed na |⁴³ sems can gźan dag gi lta ⁴⁴ smos⁴⁵ kyaṅ ci⁴⁶ dgos pa de lta (D218a) bur raṅ gi lus⁴⁷ mṅon⁴⁸ par sprul nas | gos gaṅ gi⁴⁹ ’od kyis dpag⁵⁰ tshad gcig tsam gyi khor yug⁵¹ snaṅ bas⁵² |⁵³ snaṅ bar byed pa’i (Q247b) gos de lta bu yaṅ⁵⁴ lus la gyon par kun tu⁵⁵ bstan to ||⁵⁶ raṅ gi lus rgyan thams cad kyis rnam par brgyan par yaṅ bstan to || [(P64b) de nas ⁵⁷ ’jam dpal (S8b) gźon nur gyur pas |⁵⁸ lus la gos daṅ |⁵⁹ rgyan⁶⁰ thams cad kyis legs par brgyan⁶¹ nas |⁶² lam gaṅ nas smad ’tshoṅ ma’i bu mo gser mchog ’od dpal ’oṅ ba’i lam de’i mdun logs su bsdad do ||

1. DJNPQS: om. | 2. P: ’jogs 3. DJNQ: om. | 4. DJNPQS: ins. | 5. P: tu rjod for brjod 6. P: om. lam | rjes su bstan pa’i cho ’phrul 7. P: gyur 8. DJNPQS: om. | 9. JNPQ: om. ’di 10. DJNPQ: om. | 11. PT: ins. | 12. LP: ins. | 13. Q: du 14. DJNQ: om. | 15. JLQT: bskyed 16. LST: bar 17. P: | for ṅo || 18. L: ins. | 19. L: ’dul 20. PQ: ins. | 21. LQ: om. | 22. P: bstobs 23. DJNP: om. | 24. L: nas 25. DJN: om. | 26. P: om. daṅ 27. DJNQ: om. | 28. P: om. | 29. T: om. | 30. L: pa 31. LPST: ins. de nas 32. DJN: bu 33. DJNPQS: om. | 34. LST: ins. ’du 35. Q: ste 36. LT: ins. ’du; S: ins. ’dus 37. PQ: om. | 38. P: du 39. DJNQ: om. | 40. DJNPS: om. | 41. P: gyi for du 42. NP: brlag 43. Q: om. | 44. T: ins. ci 45. P: mos 46. ST: mi for ci 47. P: gis for gi lus 48. LST: rnam 49. P: kyi for gaṅ gi 50. T: dpal 51. P: yul 52. S: ba 53. DJNPQ: om. | 54. N: bu’aṅ 55. DJ: du 56. T: | 57. Q: ins. yaṅ 58. DJNPQ: om. | 59. DJNPQS: om. | 60. L: brgyan 61. PQ: rgyan 62. DJNPQ: om. |

文殊師利者晋名溥[首童眞]。於時從燕室出(27)常發大哀愍傷群生。何所人者。可以勸化令(28)發大乘。以三品法興隆道慧神足變化。説法(29)變化。教授變化。導利入律。時文殊師利。見上)金光首與畏間長者子倶侶。共載乘行詣遊(2)觀園。知女往昔本行根源宿世有徳。吾應化(3)之。當爲説法必令解達。文殊師利尋時變身(4)化爲少年。端正絶妙顏貌踰天。見者喜悦莫(5)不欣戴。姿容威曜蔽日月光。被服像類現於(6)人間。其所被服照四十里。自現其身如有所(7)好。文殊師利被服嚴訖。觀察逸女所遊之路。(8)尋在彼路而於前立。

(21)爾時文殊師利童子從禪定起。於一切衆生(22)起大悲心。而作是念。何等衆生。於大乘中堪(23)受教化。何等衆生。應以神通而受教化。何等(24)衆生。應以過去業縁而受教化。何等衆生。應(25)聞正法而受教化。作是念已。見金色女與長(26)者子。同載寶車欲詣園林。見已即觀根性差(27)別。差別觀已作是念言。此女過去善業因縁(28)堪受教化。若聞我法即能信受。爾時文殊師(29)利以神通力身放光明。映蔽日光悉不復現。(8251)何況餘光。時文殊師利所著衣服。面各光照(2)滿一由旬。令彼多衆皆悉覩見。復以種種衆(c3)寶瓔珞天冠臂印。莊嚴其身。欲令見者心生(4)貪樂。作是事已。往詣女所當路而住。

II. Then the princely Mañjuśrī came out of his meditative absorption, and generating great compassion for all living beings he thought (atha mañjuśrīḥ kumārbhūtaḥ pratisaṃlayanād vyutthāya sarvasatveṣu mahākaruṇām utpādya tasyābhavat): “Who are the living beings who can be brought to maturity in this great way by means of miracles of magic, the miracle of teachings or the miracle of admonition?” (ke satvā ye etasmin mahāyāna ṛddhiprātihāryeṇa vādeśanāprātihāryeṇa vānuśāsanīprātihāryeṇa paripācayitavyā iti). And the princely Mañjuśrī saw the daughter of a courtesan Suvarṇottamaprabhāśrī having mounted the cart with the son of a banker Bhayadatta to go to the park (mañjuśrīḥ kumārabhūtaḥ suvarṇottaraprabhāśriyaṃ gaṇikāduhitāraṃ bhayadattena śreṣṭhiputreṇa sārdhaṃ ratham ārūḍhām udyānabhūmiṃ gacchatīṃ dadarśa). Having seen her he considered her ability, her power and vigour for being trained, and finding her as possessing the power of earlier roots of good and the ability of understanding (dṛṣṭvā ca vineyārthaṃ tasyā indriyabalavīryaviśeṣaṃ vyavalokayan tāṃ pūrvakuśalamūlājñendriyabalādhānāṃ viditvā), the princely Mañjuśrī produced such a miracle of magic, a miracle by which (atha mañjuśrīḥ kumārabhūtas tathārūpam ṛddhyabhisaṃskāram abhisaṃskaroti sma yathārūpeṇābhisaṃskāreṇābhisaṃskṛtena) he overpowered even the light of both the sun and the moon as soon as he showed himself, so what then about [the light] of other beings (kiṃ tv anyeṣāṃ satvānām)! And having transformed himself (ātmānam abhinirmāya) in that way, he showed himself as wearing a shining garment (vastra), the lustre of which illuminated a circle a yojana across, and he showed himself as wearing all kinds of ornaments (sarvabhūṣaṇavibhūṣita). Then the princely Mañjuśrī, wearing that garment and adorned with all those ornaments, sat down by the road where the daughter of a courtesan Suvarṇottamaprabhāśrī was coming.

’jam dpal gźon nur gyur pas der bsdad ma thag tu⁶³ |⁶⁴ de nas tshoṅ dpon gyi bu de’i śiṅ rta yaṅ⁶⁵ mog mog por gyur | smad ’tshoṅ ma’i bu mo gser mchog ’od dpal (T8b) gyi lus thams cad kyaṅ mog mog por gyur to || ’di lta ste ⁶⁶ dper na | ’dzam bu’i⁶⁷ chu bo’i gser gyi druṅ du ⁶⁸ snag tsha’i⁶⁹ yug bźag na |⁷⁰ lam⁷¹ mer mi ’dug | lhan ner mi ’dug |⁷² lhaṅ ṅer mi ’dug go ||⁷³ de bźin du ’jam dpal gźon nur gyur pa’i lus kyi⁷⁴ ’od kyis reg pa na⁷⁵ |⁷⁶ bu mo de’i lus kyaṅ lam mer mi ’dug | lhan ner mi ’dug |⁷⁷ lhaṅ ṅer mi ’dug go ||⁷⁸

63. Q: du 64. DJNPQ: om. | 65. N: ’aṅ 66. P: ins. | 67. N: dzambu’i; LPST: bu for bu’i 68. DJNPQ: ins. | 69. Q: tsa’i 70. DJNPQ: om. | 71. P: lham 72. P: om. lhan ner mi ’dug | 73. P: | for go || 74. P: om. kyi 75. Q: reg ma thag tu for reg pa na 76. DJNQ: om. | 77. L: om. lhan ner mi ’dug |; T: om. | 78. P: | for go ||

適在前立。其長者子所(9)乘及上金光首車馬被服。尋則覆蔽遏不復(10)現。光曜滅盡猶如聚墨在明珠邊。

光照女(5)身及長者子。駟馬寶車所有光明皆悉闇蔽。 (6)猶如聚墨比於眞金無有光明

And as soon as the princely Mañjuśrī sat down there, the cart of the banker’s son was darkened (dhyāmīkṛta), and even the whole body of the daughter of a courtesan Suvarṇottamaprabhāśrī was darkened. Just as (tad yathā) if you put something soaked with ink (maṣī) beside gold from the Jambu river (jāmbūnadasuvarṇa), it does not shine, it is not bright, not radiant (na bhāsate na tapate na virocate), in the same way (evam eva), as the light from the body of the princely Mañjuśrī touched the body of the daughter of a courtesan Suvarṇottamaprabhāśrī did not shine, was not bright, not radiant.

79. DJNQ: om. | 80. S: nur 81. Q: ||; P: om. | 82. P: rgyan 83. DJNPQ: om. | 84. P: om. gos 85. P: om. gos 86. P: gis 87. P: bsñam 88. P: om. | 89. DJNQ: om. | 90. N: la’aṅ 91. PQ: om. | 92. NS: bzuṅ 93. DJNQ: om. | 94. DJNPQ: om. | 95. PST: ins. | 96. P: om. | 97. LST: dgur; PQ: ’gur 98. LST: ins. | 99. N: ’di’aṅ 100. DJNQS: ||

上金光首(11)遊逸之女。時見文殊師利顏貌英妙。猶如天(12)子身體之明煒煒難及。肌色悦澤被服有異。(13)光曜灼灼從其身出。肌色悦澤被服有異。(13)光曜灼灼從其身出。適見此已。則自察己不(14)以爲奇。貪其被服心自念言。今欲捨此長者(15)之子下車棄去。當與斯人共相娯樂。又願吾(16)身得是衣服形貌光像。

彼金色女。見(7)文殊師利衆寶莊嚴衣服清潔光明遠照。謂(8)是天童自於己身及長者子。而生鄙惡不復(9)愛樂。於文殊身及以衣服起貪著心。默自念(10)言。我當就彼共爲嬉戲。從心欲樂求索彼(11)衣。

The daughter of a courtesan Suvarṇottamaprabhāśrī saw the princely Mañjuśrī sitting there, looking like a divine youth (devaputrakumāra), his body adorned with ornaments, clothed in the shining garment, and the light emanating from that garment. And as soon she had seen him, a feeling of contempt (avamanyanāsaṃjñā) for her own body arose in her, and a feeling of inferiority (hīnasaṃjñā), and she conceived a desire for possessing (abhilaṣagrāhyasaṃjñā) that garment. She thought: “I have had enough of this banker’s son, I will alight from this cart to amuse myself, play and be with this [man instead] (tena sārdhaṃ rame krīḍāmi paricārayāmi), then I also can ask him for that garment.”

bu (S9a) mo des de lta bu’i sems bskyed ma thag tu |¹⁰¹ de nas ’jam dpal gźon nur gyur pa’i byin gyis¹⁰² brlabs¹⁰³ kyis |¹⁰⁴ rgyal po chen po rnam thos kyi bus bdag ñid mi’i¹⁰⁵ gzugs (Q248a) su (P65a) mṅon par sprul nas |¹⁰⁶ bu mo de¹⁰⁷ la ’di skad ces smras so || bu mo khyod skyes¹⁰⁸ bu dam pa ’di la kun tu¹⁰⁹ chags pa’i sems ma skyed¹¹⁰ cig | de ci’i phyir źe na | ’di ni ’dod pa don du gñer ba ma yin pa’i phyir ro ||¹¹¹ bu mos smras pa | ’di (D218b) su źig yin ¹¹² | ’di’i¹¹³ miṅ ci | [(T9a) rnam thos kyi bus smras pa | ’di ni byaṅ chub sems dpa’ ste | ’jam dpal gźon nur gyur pa źes bya’o || bu mos smras pa | byaṅ chub sems dpa’ źes bya ba de ci¹¹⁴ źig yin | ci de¹¹⁵ lha’am |¹¹⁶ ’on te ¹¹⁷ klu’am | gnod sbyin nam | dri za’am | lha ma yin nam | nam mkha’ ldiṅ ṅam | mi’am ci’am | lto ’phye¹¹⁸ chen po’am | brgya byin (N332a) nam | tshaṅs¹¹⁹ pa’am | ’jig rten skyoṅ ba’am¹²⁰ | rgyal po chen po’am | byaṅ chub sems dpa’ źes bya ba de¹²¹ ci¹²² źig yin | rnam thos kyi bus smras pa | bu mo byaṅ chub sems dpa’ źes bya ba de ni |¹²³ lha yaṅ¹²⁴ ma yin | klu yaṅ¹²⁵ ma yin | gnod sbyin yaṅ ma yin | (L10b) dri za yaṅ¹²⁶ ma yin | lha ma yin yaṅ ma yin | nam mkha’ ldiṅ yaṅ ma yin | mi’am ci yaṅ¹²⁷ ma yin | lto ’phye chen po yaṅ¹²⁸ ma yin | brgya byin yaṅ ma yin | tshaṅs pa yaṅ¹²⁹ ma yin | ’jig rten skyoṅ¹³⁰ ba yaṅ¹³¹ ma yin | rgyal po chen po yaṅ¹³² ma yin ¹³³ te | bu mo de ni¹³⁴ sems can thams cad kyi bsam¹³⁵ pa kun (S9b) yoṅs su rdzogs par byed pa ste | de’i phyir byaṅ chub sems dpa’ źes bya’o ||¹³⁶ ’di ni bslaṅs pa¹³⁷ thams cad sbyin par byed de | yoṅs su mi gtoṅ¹³⁸ ba ci¹³⁹ yaṅ¹⁴⁰ med pas |¹⁴¹ de’i phyir byaṅ chub sems dpa’ źes bya’o || [(J249a)

101. DQ: om. | 102. P: kyi; T: gyi 103. LQST: rlabs 104. DJNQ: om. | 105. P: ma’i 106. DJNQ: om. | 107. P: om. de 108. P: kyis for skyes 109. DJ: du 110. P: bskyed 111. Q: | 112. LST: ins. na 113. P: ’di 114. LPT: ji 115. LST: de ci P de ci’i for ci de; Q: ste for de 116. Q: om. | 117. L: ins. | 118. P: mche 119. P: ’tshaṅs 120. P: ba for ba’am 121. P: om. de 122. LT: ji 123. DJNQ: om. | 124. N: ’aṅ 125. N: ’aṅ 126. N: ’aṅ 127. N: ’aṅ 128. N: ’aṅ 129. N: ’aṅ 130. L: bskyoṅ 131. N: ’aṅ 132. N: ’aṅ 133. Q: ins. | 134. T: na 135. T: bsams 136. T: | 137. L: slaṅs du; P: slaṅs pa 138. L: stoṅ 139. LT: ji 140. N: ’aṅ 141. DJNQ: om. |

適念此已。文殊師利(17)建立威神令息意天王化作男子。謂彼女曰。 (18)且止且止。用爲發是遊逸之心。所以者何。如(19)斯人者不志色欲。女曰何故。息意天王報(20)言。是者名爲文殊師利菩薩也。女又問曰。何(21)因作字正謂菩薩。爲是天子乎。爲龍鬼神犍(22)沓和迦留羅眞陀羅摩休勒。釋梵四天王耶。 (23)息意報曰。女欲知之非天龍神。亦非釋梵。斯(24)者名曰爲菩薩矣。又能充足一切人願見衆(25)生心有所求索。不逆人意故謂菩薩也。

作是念時。文殊師利威神力故。毘沙門王(12)化爲人像。從空而下立於女前而語之言。汝(13)今不應於彼人所生貪欲心。何以故。彼人清(14)淨無貪欲故。金色女言。此是何人。毘沙門言。(15)此是文殊師利童子菩薩。金色女言。云何名(16)菩薩願善説之。爲是天耶。爲是夜叉。爲乾闥(17)婆阿修羅迦樓羅緊那羅摩睺羅伽爲是帝(18)釋。爲是梵天。爲是四天王天耶。毘沙門言。非(19)天。非夜叉。非乾闥婆。非阿修羅。非迦樓羅。(20)非緊那羅。非摩睺羅伽。亦非帝釋。亦非梵天。(21)亦非四天王天。如是等輩悉非菩薩。言菩薩(22)者。一切衆生隨所願求悉能滿足不生慳悋。(23)是名菩薩。 ()

But as soon as the girl had made that thought, the great divine king (mahārāja) Vaiśravaṇa, who had transformed himself into a man (manuṣyarūpam ātmānam abhinirmāya) with the help of the magic (adhiṣṭhāna) of the princely Mañjuśrī, told that girl: – Girl (dārike), do not make thoughts of passion (saṃraktacitta) towards this good man (satpuruṣa)! Why? Because he never seeks pleasure (tatkāmānarthikatvāt). The girl said: – Who is he? What is his name? Vaiśravaṇa said: – He is a bodhisatva, and he is called the princely Mañjuśrī (mañjuśrīkumārabhūta). The girl said: – But what then, is a bodhisatva? Is it a god, or is it a snake-god, a demon, a celstial musician, giant, divine bird, man-horse, great serpent, a king of the gods or a creator god, a world protector or a great king? What is a bodhisatva? (tad bodhisatva iti kiṃ? kiṃ tad deva āhosvin nāgo vā yakṣo vā gandharvo vāsuro vā garuḍo vā kiṃnaro vā mahorago vā śakro vā brahmā vā lokapālo vā maharājaḥ? tad bodhisatva iti kiṃ?) Vaiśravaṇa said: – Girl, a bodhisatva is not a god, not a snake-god, not a demon, not a celstial musician, not a giant, not a divine bird, not a man-horse, not a great serpent, not a king of the gods or a creator god, not a world protector or a great king. Girl, he is one who fulfills the wishes of all beings (sarvasatvāśayaparipūrin), that is why he is called a bodhisatva, he is one who gives to all who beg (sarvayācakānāṃ dāyakaḥ) and does not send away anybody, that is why he is called a bodhisatva.

de nas bu mo de ’di sñam du sems te¹⁴² | de (P65b) skad grag¹⁴³ pa las na ’dis bdag la gos ’di sbyin par ’gyur ro¹⁴⁴ sñam nas | de nas smad ’tshoṅ ma’i¹⁴⁵ bu mo gser mchog ’od dpal |¹⁴⁶ śiṅ rta de las babs nas |¹⁴⁷ ’jam dpal gźon nur gyur pa la ’di skad ces smras so || ’jam dpal gaṅ khyod kyi sku¹⁴⁸ la gsol ba’i na (T9b) bza’ ’di (Q248b) bdag la stsal du gsol |¹⁴⁹ &a de skad ces smras nas | yaṅ ’jam dpal gźon nur gyur pas |¹⁵⁰ [(P66a) bu mo de la ’di skad ces smras so || sriṅ mo khyod byaṅ chub tu sems bskyed¹⁵¹ cig daṅ | ṅas khyod la gos ’di sbyin no ||¹⁵² bu mos smras pa | ’jam dpal byaṅ chub ces (N333a) bgyi ba de gaṅ lags | ’jam dpal gyis smras pa | sriṅ mo khyod ñid byaṅ chub yin no ||¹⁵³ bu mos smras pa | ’jam (J249b) dpal (T10a) khyod kyis¹⁵⁴ gsuṅs pa’i don de bdag gis ma ’tshal na |¹⁵⁵ ji ltar bdag byaṅ chub lags | &b de’i tshe tshigs su bcad pa ’di yaṅ¹⁵⁶ smras so ||

142. P: ste 143. NPS: grags 144. L: ins. || 145. P: om. ma’i 146. DJNPQ: om. | 147. DJNQ: om. | 148. P: ku 149. JQ: || 150. DJNQ: om. | 151. PST: skyed 152. T: | 153. T: | 154. P: gyis 155. DJNQ: om. | 156. N: ’aṅ

女心(26)念言。如今所聞必當施我妙好之服。即下車(27)往白言。仁者。願以此衣而見惠施。文殊師(28)利答曰。大姉。若能發無上正眞道意。吾身爾(29)乃以衣相惠。女言唯然。何謂爲道。答曰。欲知(c1)汝則爲道。女言。云何文殊師利。設不廣演分(2)別誼者。吾不解也。何謂我身則爲道者。爾(3)時上金光首即説頌曰

時勝金色女即作是念。如所説者。(24)我今乞衣必定應得。即便下車向文殊師利(25)所。到已白言。文殊師利。願能施我所著衣裳 (26)文殊師利言。妹汝若能發阿耨多羅三藐三(27)菩提心者。當與汝衣。女言。文殊師利。何者名(28)爲菩提心耶。文殊師利言。汝身即是菩提。女(29)言。云何我身即是菩提。願重廣説令我得解。 (a1)於是女人説偈乞衣

Then the girl thought: “According to those words he will give me this garment,” and after the daughter of a courtesan Suvarṇottamaprabhāśrī had alighted from the cart, she adressed herself to the princely Mañjuśrī: – Mañjuśrī, please give me the garment in which your body is clothed! Having been adressed thus the princely Mañjuśrī spoke to the girl in the following way (evam uktaś ca mañjuśrīḥ kumārabhūtas tāṃ dārikām uvāca): – Sister, if you produce the thought of awakening, I will give you this garment (bodhicittaṃ bhagini tvam utpādayer ahaṃ cedaṃ vastraṃ te dāsyāmi). The girl said (dārikovāca): – What then, Mañjuśrī, is ‘awakening’ (bodhir iti mañjuśrīs tat kiṃ)? Mañjuśrī said (mañjuśrīr uvāca): – Sister, you are the awakening yourself (tvam eva bhagini bodhiḥ). The girl said (dārikovāca): – How, Mañjuśrī, am I the awakening, I do not understand the sense of what you say (kathaṃ mañjuśry ahaṃ bodhiḥ, na tvadbhāṣitasyārthaṃ jānāmi). Then she spoke the following verse (atha khalv imāṃ gāthām abhāṣata):

gal te khyod (N332b) ni byaṅ chub la yaṅ źugs gyur na ||¹⁵⁷
’jam dbyaṅs na bza’ ’di ni bdag la stsal du gsol ||¹⁵⁸
ser sna can gyi byaṅ chub sems dpa’ mi mdzes te¹⁵⁹ ||
dper na chab daṅ bral źiṅ¹⁶⁰ skams¹⁶¹ pa’i kluṅ¹⁶² daṅ mtshuṅs¹⁶³ ||¹⁶⁴

157. T: | 158. T: | 159. L: mjes de; P: ’dzes ste for mdzes te; T: de for te 160. LST: ba’i for źiṅ 161. P: skom; ST: bskams 162. P: klu 163. P: ’tshuṅs 164. QT: |

(4)軟首願以衣服相施乃知仁者
(5)志弘佛道如天不雨久遠之旱
(6)若貪惜者非眞菩薩

(2)文殊久發菩提願今可施我身上衣
(3)若不能施非菩薩猶如枯河而無水

– If you have entered the awakening, Mañjughoṣa, you should give me this garment (cīvara); a stingy (matsarin) bodhisatva has no beauty, he is like a dried up river where there is no water.

’jam dpal gyis smras pa |

(7)爾時文殊師利。以偈頌曰

(4)爾時文殊師利。説偈答言

Mañjuśrī said:

gal te bu mo khyod ni byaṅ chub źugs gyur na ||¹⁶⁵
kho bos de¹⁶⁶ riṅ gos ’di khyod la sbyin par bya ||¹⁶⁷
gaṅ dag g-yo ba med par byaṅ chub sems la gnas ||
de dag ’di na¹⁶⁸ lhar bcas ’jig rten (D219a) mchod ’os yin ||¹⁶⁹

165. T: | 166. P: di 167. QT: | 168. PST: ni 169. T: |

(8)假使女能發道意者吾乃當以
(9)衣相惠施若有堅心住於道意
(10)天上世間悉爲作禮(11)上金光首。

(5)汝若能發菩提心我當隨願施汝衣
(6)若有堅固菩提者一切天人皆供養

– If you, my girl, enter the awakening, I will give you this garment today, because even the whole world – including the gods – finds worthy of offering those who unswervingly (acalita) stay with the thought of awakening (bodhicitta).

bu mos smras pa |

以偈重問

(7)爾時勝金色女。復以偈問

The girl said:

byaṅ chub ces bgyi¹⁷⁰ tshig gi don ni¹⁷¹ gaṅ źig lags ||¹⁷²
de ni gaṅ las ’thob¹⁷³ ciṅ su (L11a) źig stsol¹⁷⁴ bar bgyid ||¹⁷⁵
tshogs rnams gaṅ dag la ni¹⁷⁶ ṅes par bstan¹⁷⁷ bgyis na ||¹⁷⁸
mkhas pa ma lags ma rtogs¹⁷⁹ rnams kyis¹⁸⁰ rtogs par ’gyur ||¹⁸¹

170. L: bī for bgyi; P: bgyi’i; ST: bgyi ba yi for bgyi 171. LT: om. ni 172. T: | 173. LS: thob 174. DJN: stsal 175. T: | 176. Q: na 177. DLPQ: bsten 178. T: | 179. P: togs 180. P: kyi 181. T: |

(12)所謂道者爲何句誼孰爲説者
(13)誰得道者志趣經業當何所習
(14)得成佛道開化未悟

(8)菩提有何義菩提從誰得
(9)菩提誰能與菩提何行成

– So what, then, is the meaning of the word (padārtha) awakening (bodhi)? From whom is it attained? Who will grant it? In which religious groups (gaṇa) is it taught (nirdiṣṭa)? Let those not clever (akuśala), those without understanding (anadhigata) understand!

$’jam dpal gyis smras pa | sriṅ mo (S10a) brjod pa med pa daṅ | yi ge med pa daṅ | phuṅ po daṅ | khams daṅ | skye mched dag las rnam par grol ba daṅ | stoṅ pa daṅ |¹⁸² mtshan ma dag daṅ ¹⁸³ bral ba daṅ | ñon moṅs pa med pa daṅ | źi ba daṅ |¹⁸⁴ rab tu źi ba daṅ | ñe bar źi ba ni byaṅ chub ces bya’o ||$&c¹⁸⁵

182. Q: om. | 183. L: ins. | 184. P: om. | 185. The piece between &b and &c is, in accordance with the Chinese versions as well as the logical sequence of the text, moved from the &a above. The piece between the two $ is probably a later addition, since it is not found in any of the Chinese versions.

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