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Mañjuśrīvikrīḍitasūtra

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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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’jam dpal gyis smras pa | sriṅ mo de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas śākya thub pa źes bya ba źig1 bźugs pa de |2 ’di (Q249a) skad du 3   ’di4 ltar lus mñam pa ñid kyis byaṅ chub mñam pa ñid do || byaṅ chub mñam pa ñid kyis lus mñam pa ñid do 5 źes chos ston te |6   sriṅ mo de’i phyir ṅas khyod la ’di skad du |7 khyod ñid byaṅ chub bo źes smras so ||  sriṅ mo ’di ji sñam du sems | khyod kyi lus ’di la phuṅ po daṅ |8 khams daṅ | skye mched mṅon par grub pa yod dam |  de nas bu mos9 des bstan pa ’di thos nas |10 de sṅon gyi dge ba’i rtsa ba’i rgyu (L11b) ’thun11 pas |12 chos la snaṅ ba skyes par gyur te | des snaṅ ba thob nas 13 ’jam dpal gźon nur gyur pa la ’di skad ces smras so ||  ’jam (S10b) dpal de ni de ltar14 lags te | bdag gi15 lus ’di la phuṅ po daṅ | khams daṅ | skye mched dag mṅon par grub 16 lags so || 
(15)文殊師利答曰。大姉。欲知有如來至眞等正(16)覺。名釋迦文。今現在説法。  演身平等等奉行(17)道。    於姉心中所念云何。豈不從己而生陰種(18)諸入事乎。  女聞此言。蒙宿徳本所積善行。逮(19)法光明尋即啓言。  如是如是誠如所云。因吾(20)我身致陰種諸入耳。 
(10)爾時文殊師利。語金色女言。於今現在有佛。(11)號釋迦牟尼多他阿伽度阿羅訶三藐三佛(12)陀。彼佛所説。  身及菩提皆悉平等。    於意云何。(13)汝身有五陰十二入十八界不。  是女過去善(14)根因縁聞此語已。即得法光。得法光已白文(15)殊言。  如是如是。我今此身有五陰十二入十(16)八界。 
III. Mañjuśrī said: – Sister, this is the religious teaching of the present true being worthy of offerings, the perfectly awakened one named Śākyamuni (iyaṃ bhagini tasya śākyamuner nāma sthitasya tathāgatasyārhataḥ samyaksaṃbuddhasya dharmadeśanā):  “As the body partakes in universal sameness, awakening also partakes in universal sameness; as awakening partakes in universal sameness, the body also partakes in universal sameness” (kāyasamatayā bodhisamatā, bodhisamatayā kāyasamatā),  that is why I tell you, sister: “You are the awakening yourself (tvam eva bodhir iti)”.  But what is your opinion, sister, this body of yours, is it made up of parts of the personality, of spheres and fields of perception (tat kiṃ manyase bhaginy ayaṃ tvatkāyaḥ skandhadhātvāyatanābhinirvṛtto bhavati)?  As the girl had heard this teaching the light of religion was born in her (dharmālokajātā) as the outcome of earlier roots of good (pūrvakuśalamūlaniṣyanda), and having attained that light, she told Mañjuśrī:  – That is the way it is, Mañjuśrī, this body of mine is made up of parts of the personality, of spheres and fields of perception (evam etan mañjuśrīr ayaṃ matkāyaḥ skandhadhātvāyatanābhinirvṛtto bhavati). 
’jam dpal gyis smras pa | sriṅ mo ’di ji sñam du sems | gzugs la sems pa’am | rnam par śes pa yod dam | [(D219b)  bu mos17 (N333b) smras pa | ’jam dpal (P66b) de ni ma mchis18 so ||19   ’jam dpal gyis smras pa | sriṅ mo byaṅ chub kyaṅ mi sems śiṅ |20 rnam par śes pa med do21 |  sriṅ mo de’i phyir gzugs mñam pa ñid kyis byaṅ chub mñam pa ñid do ||22 byaṅ chub mñam pa ñid kyis gzugs mñam pa ñid de |  sriṅ mo de’i phyir ṅas khyod la ’di skad du |23 khyod ñid byaṅ chub bo źes smras so || 
姉意云何。色有所念有(21)所知乎。  女答不也。  文殊師利報曰。姉亦當知。(22)道無所念無所分別。  以是之故。色則平等道(23)亦平等。  吾故説此汝則爲道。 
文殊師利言。於汝意云何。色可覺可知(17)不。  女言。不也。不可覺不可知。  文殊師利言。(18)菩提亦如是。不可覺不可知。  如是色平等故。(19)菩提亦平等。  是故我説汝身即是菩提 
Mañjuśrī said: – But, sister, what is your opinion, is there mental activity or consciousness in form (tat kiṃ manyase bhagini rūpe cetanā vā vijñānaṃ vā bhavati)?  The girl said: – Not at all, Mañjuśrī (no hīdaṃ mañjuśrīḥ).  Mañjuśrī said: – Also the awakening, sister, is without mental activity (acetanā?) and without consciousness (nirvijñāna?).  Thus, sister, as form partakes in universal sameness, awakening also partakes in universal sameness; as awakening partakes in universal sameness, form also partakes in universal sameness” (rūpasamatayā bodhisamatā, bodhisamatayā rūpasamatā);  sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo ’di ji sñam (T10b) du sems | tshor ba daṅ |24 ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa la sems pa25 ’am |26 rnam par śes pa yod dam |27   bu mos smras pa | ’jam dpal de ni ma mchis so ||  ’jam dpal gyis smras pa | sriṅ mo byaṅ chub kyaṅ mi sems śiṅ |28 rnam par śes pa mi sems so29 |30   sriṅ mo de’i phyir rnam (J250a) par śes pa mñam pa ñid kyis31 32 byaṅ chub mñam pa ñid do ||  byaṅ chub 33 mñam pa ñid kyis |34 rnam par śes pa mñam pa ñid de35 |36 sriṅ mo de’i phyir |37 ṅas khyod la ’di skad du khyod ñid byaṅ chub bo38 źes (Q249b) smras so || 
姉意云何。痛想(24)行識。爲有所念有所別乎。  女答不也。  文殊師(25)利報曰。道亦無念亦無所分別。  痛想行識則(26)亦平等道亦平等。  故説此言汝則爲道。 
(20)文殊師利言。於汝意云何受想行識可覺可(21)知不。  女言。不也。不可覺不可知。  文殊師利(22)言。菩提亦如是。不可覺知。  如是受想行識平(23)等故。菩提亦平等。  是故我説汝身即是菩提。 
But sister, what is your opinion, is there mental activity or consciousness in feelings, perception, conditioning forces and in consciousness (tat kiṃ manyase bhagini vedanāyāṃ ca saṃjñāyāṃ ca saṃskāre ca vijñāne ca cetanā vā vijñānaṃ vā bhavati)?  The girl said: – Not at all, Mañjuśrī (no hīdaṃ mañjuśrīḥ).  Mañjuśrī said: – Also the awakening, sister, is without mental activity (acetanā?) and without consciousness (nirvijñāna?).  Thus, sister, as consciousness partakes in universal sameness, awakening also partakes in universal sameness; as awakening partakes in universal sameness, consciousness also partakes in universal sameness (vijñānasamatayā bodhisamatā, bodhisamatayā vijñānasamatā);  sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ gzugs naṅ ṅam |39 phyi rol lam |40 gñi ga41 med par ram |42 gzugs ’di sṅon po’am | ser po’am | dmar po’am |43 dkar po’am | le brgan44 nam | śel daṅ |45 dṅul gyi kha (L12a) dog gam | yul na gnas pa’am | phyogs na (S11a) gnas pa źes bstan par nus sam |  bu mos smras pa | ’jam dpal de ni ma lags so ||46   ’jam dpal gyis (N334a) smras pa | sriṅ mo byaṅ chub kyaṅ naṅ ṅam 47 phyi rol lam | gñi ga48 med par ram | byaṅ chub de sṅon po’am | ser po’am |49 dmar po’am |50 dkar po’am | le brgan51 nam | śel daṅ |52 dṅul gyi kha dog gam | yul na gnas (P67a) pa’am | phyogs na gnas pa źes bstan par mi nus te |  sriṅ mo de’i phyir |53 gzugs mñam pa ñid kyis54 byaṅ chub mñam pa ñid do ||55 byaṅ chub mñam pa ñid kyis gzugs mñam pa ñid de |  sriṅ mo de’i phyir |56 ṅas khyod la ’di skad du |57 khyod ñid byaṅ chub bo źes smras so || 
姉意(27)云何。豈可見色處内若外及中間耶。豈青赤(28)黄白黒紫紅。爲在某處某方面乎。  女答不也。  (29)文殊師利報曰。道亦無見無内無外。亦無中(a1)間紫紅之貌。亦無某處方面之土。  色已平等(2)道則平等。  故説此言汝則爲道。 
(24)文殊師利言。於汝意云何。此色可説在此在(25)彼在内在外在中間不。可説青黄赤白頗梨(26)雜色不。  女言不也。  文殊師利言。菩提亦如是(27)不可得説。  如是色平等故菩提亦平等。  是故(28)我説汝身即是菩提 
[Then follows the same argument connected to a list of abhidharma-concepts as found in most mahāyānasūtras: Form (rupa) is not something within (adhyātma), nor something on the outside (bahirdhā), nor neither (nobhaya), it is not possible to demonstrate the existence of forms in any place (viṣaya) or any direction (diś) as having a colour etc.; this is also the case with bodhi, and the two are thus identical. The same goes for the four remaining skandhas, and, quote, “Sister, that is why I tell you: “You are the awakening yourself“.”]         
sriṅ mo de bźin du tshor (T11a) ba daṅ |58 ’du śes daṅ |59 ’du byed rnams daṅ |60 rnam par śes pa 61 naṅ ṅam |62 phyi rol lam | gñi ga63 med par ram |64 rnam par śes pa ’di sṅon po’am | ser po’am |65 dmar po’am |66 dkar po’am |67 le brgan68 nam | śel daṅ |69 dṅul gyi kha dog (D220a) gam |70 yul na gnas pa’am |71 phyogs na gnas pa źes bstan par nus sam |72   bu mos smras pa |73 ’jam dpal de ni ma lags so ||  ’jam dpal gyis smras pa | sriṅ mo byaṅ chub kyaṅ naṅ ṅam | phyi rol lam | gñi ga74 med par ram | byaṅ chub de sṅon po’am | ser po’am | dmar po’am | dkar po’am |75 le brgan76 nam | śel daṅ |77 dṅul gyi kha dog gam | (J250b) yul na gnas pa’am | phyogs na gnas pa źes bstan (N334b) par mi nus te |  sriṅ (S11b) mo de’i phyir |78 rnam par śes pa mñam pa ñid kyis79 |80 byaṅ chub mñam pa ñid do |81 byaṅ chub mñam pa ñid kyis |82 rnam par śes pa (L12b) mñam pa ñid de83 |84   sriṅ mo de’i phyir |85 ṅas khyod la ’di skad du |86 khyod ñid byaṅ chub bo źes smras so || [(Q250a) 
姉意云何。痛(3)想行識。豈可見處内外中間。五色之貌某方(4)面乎。  女答不也。  文殊師利報曰。道亦如是。不(5)處内外中間五色。無彼無此亦無方面也。  痛(6)想行識則亦平等道亦平等。  故説此言汝則爲(7)道。 
(29)文殊師利言。受想行識可説在此在彼在内(b1)在外在中間不。可説青黄赤白頗梨雜色不。  (2)女言。不也。如色不可説。乃至受想行識亦不(3)可説。  文殊師利言。菩提亦如是不可説。  如是(4)受想行識平等故菩提平等。  是故我説汝身(5)即是菩提 
         
sriṅ mo gźan yaṅ phuṅ po lṅa ni sgyu ma lta bu ste | yod pa ma yin pa |87 phyin ci log88 89 las skyes śiṅ |90 yod pa ma yin pa91 |92 phyin 93 ci log gis (P67b) tha sñad btags94 pa’o ||95 sriṅ mo byaṅ chub kyaṅ sgyu ma lta bu ste |96 yod pa ma yin pa |97 phyin ci log gis tha sñad btags98 pa ste |  sriṅ mo de’i99 phyir |100 sgyu101 ma mñam pa ñid kyis |102 phuṅ po mñam pa ñid do || phuṅ po mñam pa ñid kyis103 |104 sgyu105 ma mñam pa ñid do106 || sgyu ma mñam pa ñid kyis |107 byaṅ chub mñam pa ñid do |108 | byaṅ chub mñam pa ñid kyis |109 (T11b) sgyu ma mñam pa ñid de |110   sriṅ mo de’i phyir |111 ṅas khyod la ’di skad du khyod ñid byaṅ chub bo źes smras so || 
五陰若幻。虚僞顛倒因從斯生。道亦如幻(8)假音聲耳。  幻爲平等五陰平等。幻已平等道(9)亦平等。  故説此言汝則爲道。 
(6)復次五陰如幻體性不實。顛倒故生。菩提亦(7)如幻體性不實。以顛倒故。世俗説生如是。  幻(8)平等故五陰平等。幻平等故菩提平等。  是故(9)我説汝身即是菩提 
Further, sister, the five parts of the personality are like a magical creation, they originate from nothing, from misunderstanding, nothing but an unexistent and misleading conventional expression (punar aparaṃ bhagini pañcaskandhā māyopamā asadviparyāsotpannā asadviparyāsavyavahārāḥ); and also the awakening is like a magical creation, nothing but an unexistent and misleading conventional expression (bodhir api bhagini māyopamāsadviparyāsavyavahārā).  Thus, sister, as a magical creation partakes in universal sameness, the parts of personality partakes in universal sameness; as the parts of personality partakes in universal sameness, a magical creation partakes in universal sameness (māyāsamatayā skandhasamatā, skandhasamatayā māyāsamatā); as a magical creation partakes in universal sameness, awakening partakes in universal sameness; as awakening partakes in universal sameness, a magical creation partakes in universal sameness (māyāsamatayā bodhisamatā, bodhisamatayā māyāsamatā);  sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ phuṅ po lṅa ni 112 rmi113 lam lta bu ste | śin tu mṅon par ma grub pa’o || sriṅ mo byaṅ chub kyaṅ rmi lam gyi raṅ bźin yin pas |114 śin tu115 mṅon par ma grub pa ste | sriṅ mo de’i phyir |116 rmi lam mñam pa ñid kyis |117 phuṅ po mñam pa ñid do ||118 phuṅ po mñam pa ñid kyis |119 rmi lam mñam120 pa ñid do ||121 rmi lam mñam pa ñid kyis |122 byaṅ chub mñam pa ñid do || byaṅ chub mñam pa ñid kyis |123 rmi lam mñam pa ñid de | sriṅ mo de’i phyir |124 (N335a) ṅas khyod la ’di skad du |125 khyod ñid byaṅ chub bo źes smras so || 
五陰如夢無有(10)本末。道亦如夢本無處所。夢以平等道亦平(11)等。故説此言汝則爲道。 
(10)復次五陰如夢體性不生。菩提亦如是體性(11)不生如是夢平等故五陰平等。夢平等故菩(12)提平等。是故我説汝身即是菩提 
[Same conclusion (tvam eva bodhir iti) on the basis of the following arguments concerned with some of the other similes for demonstrating the irreality of the skandhas: The parts of the personality (skandha) are like a dream (svapnopama), not at all brought into being (atyantānabhinirvṛtta), awakening is also not brought into being as having the same nature as a dream (svapnasvabhāva); the skandhas are like mirage (marīcyupama) arisen through bewildered action (bhrāntakarma) (as when lost in the desert?), and awakening also has the essence of a mirage (marīcisvabhāva) since beyond the maturation (vipāka) of action; the skandhas are like a reflection in a mirror (pratibimbopama), not disappearing (acyuta) (as long as the image mirrored is there?), thus also bodhi, which has the essence of a reflection (pratibimbasvabhāva). (Tib. p. 530-66, Dh p. 818a9-17, Na p. 826b10-20)] 
sriṅ mo gźan yaṅ phuṅ po lṅa ni smig rgyu126 lta bu ste | ’khrul127 pa’i las kyis128 bskyed pa’o ||129 sriṅ mo byaṅ chub kyaṅ (S12a) smig rgyu’i130 raṅ bźin te |131 las kyi rnam par smin pa med pa’o || sriṅ mo de’i phyir |132 smig rgyu133 mñam pa ñid kyis134 |135 phuṅ po mñam pa ñid do || phuṅ po mñam pa (D220b) ñid kyis136 |137 smig rgyu138 mñam pa ñid do || (L13a) smig rgyu139 mñam pa ñid kyis |140 byaṅ chub mñam pa ñid do || byaṅ chub mñam pa ñid kyis |141 (J251a) smig rgyu142 mñam pa ñid de | sriṅ mo de’i phyir |143 ṅas khyod la (P68a) ’di skad du144 145 khyod ñid byaṅ chub bo źes smras so || 
126. P: sgyu  127. P: ’phrul  128. P: gyis  129. T: |  130. P: sgyu’i  131. J: ||  132. DJNPQS: om. |  133. P: sgyu  134. L: kyi  135. DJNPQS: om. |  136. T: om. kyis  137. DJNPQS: om. |  138. P: sgyu  139. P: sgyu  140. DJNPQS: om. |  141. DJNPQST: om. |  142. P: sgyu  143. DJNPQS: om. |  144. P: om. du  145. Q: ins. | 
計於五陰猶如野馬。(12)迷惑之業從虚僞興。道如野馬自然之數。亦(13)無有造亦無報應。是故野馬五陰平等。野馬(14)已等道亦平等。故説此言汝則爲道。 
(13)復次五陰如陽炎以業縁故生。菩提亦如陽(14)焔無業無報。如是陽炎平等故五陰平等。陽(15)炎平等故菩提平等。是故我説汝身即是菩(16)提 
 
sriṅ mo gźan yaṅ phuṅ po lṅa146 ni gzugs brñan lta bu ste |147 ’pho ba med pa’o || sriṅ mo byaṅ chub kyaṅ148 |149 gzugs brñan150 gyi raṅ bźin te |151 ’pho ba med pa’o ||152 sriṅ mo de’i phyir |153 gzugs (Q250b) brñan mñam pa ñid kyis |154 phuṅ po 155 mñam pa ñid do ||156 phuṅ po mñam pa ñid kyis |157 gzugs brñan mñam pa ñid do || gzugs brñan mñam pa ñid kyis |158 byaṅ chub mñam pa ñid do || byaṅ chub mñam (T11a*) pa ñid kyis |159 gzugs brñan mñam pa ñid de160 |161 sriṅ mo de’i phyir |162 ṅas khyod la ’di skad du khyod ñid byaṅ chub bo źes smras so || 
五陰鏡(15)像像無所有。道如鏡像亦無所有。以是鏡像(16)五陰平等。鏡像平等道亦平等。故説此言汝則(17)爲道。 
(17)復次五陰如鏡中像。體性空無不去不來。菩(18)提亦如是無去無來。如是鏡像平等故五陰(19)平等。鏡像平等故菩提平等。是故我説汝身(20)即是菩提 
 
sriṅ mo gźan yaṅ phuṅ po lṅa ni miṅ163 tsam ste | miṅ164 de yaṅ165 g-yo ba med pa’o || sriṅ mo byaṅ chub kyaṅ miṅ tsam ste |166 miṅ167 de yaṅ168 g-yo ba med pa’o ||  sriṅ mo de’i phyir169 g-yo (N335b) ba med pa mñam pa ñid kyis170 phuṅ po mñam pa ñid do || phuṅ po mñam pa ñid kyis 171 g-yo ba med pa172 mñam pa ñid do || g-yo ba med pa mñam pa ñid kyis |173 byaṅ chub mñam pa ñid do || byaṅ chub mñam pa ñid kyis g-yo ba med pa mñam pa ñid de |174   sriṅ mo de’i phyir |175 ṅas khyod la ’di skad du khyod ñid byaṅ chub bo176 źes smras so || 
五陰假名而爲行耳。道亦假名而爲道(18)耳。  五陰平等道亦平等。  故説此言汝則是道。 
(21)復次五陰但是假名  菩提亦如是但是假名。(22)如是五陰平等故菩提平等。  是故我説汝身(23)即是菩提 
Further, sister, the parts of personality (skandha) are only a word (nāmamātra), and that word is neutral (aniñja); and sister, the awakening (bodhi) is also a word (nāmamātra), and that word is neutral (aniñja).  Thus, sister, as the neutral partakes in universal sameness, the parts of personality partakes in universal sameness; as the parts of personality partakes in universal sameness, the neutral partakes in universal sameness (aniñjasamatayā skandhasamatā, skandhasamatayā aniñjasamatā); as the neutral partakes in universal sameness, awakening partakes in universal sameness; as awakening partakes in universal sameness, the neutral partakes in universal sameness (aniñjasamatayā bodhisamatā, bodhisamatayā aniñjasamatā);  sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ phuṅ po rnams la byed pa po med de |177 ma byas (S12b) pa’i don ni byaṅ chub bo || phuṅ po rnams la ṅo bo ñid med de |178 ṅo bo ñid med pa’i don ni byaṅ chub bo ||179 phuṅ po rnams la ’byuṅ180 ba med de |181 ma byuṅ ba’i don ni byaṅ chub bo || phuṅ po rnams la rtag182 pa ñid med de |183 mi rtag pa’i don ni byaṅ chub bo || phuṅ po rnams la (L13b) bde ba ñid med de |184 sdug bsṅal ba’i don ni byaṅ chub bo ||185 phuṅ po rnams (P68b) la186 sdug pa med de187 | 188 mi sdug pa’i don ni byaṅ chub bo ||189 phuṅ po rnams la bdag med de |190 bdag med pa’i don ni byaṅ chub bo ||  sriṅ mo gźan yaṅ phuṅ po rnams la mṅon par grub (J251b) pa med de | mṅon par ma191 grub pa’i don ni byaṅ chub bo || phuṅ po rnams ni dben pa ste | dben pa’i don ni byaṅ chub bo || phuṅ po rnams la gzuṅ192 ba med de | gzuṅ193 ba med pa’i don ni byaṅ chub bo || (D221a) phuṅ po rnams la gźi194 med de |195 gźi196 med pa’i don ni byaṅ chub bo ||197 (T11b*) phuṅ po rnams la ’oṅ ba daṅ ’gro ba med de |198 ’oṅ ba daṅ ’gro ba med (N336a) pa’i don ni byaṅ chub bo || phuṅ po rnams ni da ltar byuṅ ba la mi (Q251a) gnas pa ste | da ltar byuṅ ba la mi gnas pa’i don ni byaṅ chub bo ||  sriṅ mo gźan yaṅ phuṅ po rnams ni |199 ’phags pa rnams200 kyi201 tha sñad yin pas202 |203 byaṅ chub kyaṅ ’phags pa rnams kyi tha sñad do || phuṅ po rnams ni tha sñad med pa’i raṅ bźin can204 te |205 byaṅ chub kyaṅ tha sñad med pa’o || phuṅ po lṅa’i raṅ bźin gaṅ yin pa de ni |206 de bźin gśegs pas thugs su chud pa’i chos thams cad kyi raṅ bźin te | de ni byaṅ chub ces bya’o || sriṅ mo de ltar na phuṅ po lṅa’i raṅ bźin ni byaṅ chub kyi raṅ bźin no 207 || byaṅ chub kyi raṅ bźin ni chos thams cad kyi208 raṅ bźin te | sriṅ mo (S13a) phuṅ po lṅa’i raṅ bźin gaṅ yin pa daṅ | byaṅ chub kyi raṅ bźin gaṅ yin pa de ni |209 sems can thams cad kyi raṅ bźin yin te | sriṅ mo de’i phyir ṅas khyod la ’di skad du |210 khyod ñid byaṅ chub bo źes smras so || 
(19)文殊師利謂言。更聽。五陰無造道亦無造。(20)陰無自然道無自然。陰無所有道無所生。五(21)陰無常道曉無常。五陰無安道解苦義。五陰(22)空無道曉了空。五陰無我。了無我義則爲道(23)矣。  諸陰寂然了澹泊者。則爲道也。諸陰無(24)受。無所受義則爲道矣。諸陰無住亦無所著。(25)無住無著則爲道矣。諸陰無來亦無有往。無(26)來無往則爲道矣。  有五陰者計於聖法。爲假(27)音聲言曰賢聖。而於道法言爲友矣。其所言(28)辭而無言辭。五陰悉無本皆清淨。如來如是(29)悉了本淨得成正覺。故名曰道。是故五陰本(818b1)淨道亦本淨。道以清淨諸法本淨。如今大姉(2)諸陰本淨。諸佛世尊道亦本淨。一切本淨亦(3)復自然。衆生五陰本淨亦然。故説此言汝則(4)爲道。 
(24)復次五陰無有作者。離作者義。是菩提五陰(25)無體性離體性義。是菩提五陰不生離生義。(26)是菩提五陰無常離常義。是菩提五陰無樂(27)離樂義。是菩提五陰無清淨離清淨義。是菩(28)提五陰無我離我義。  是菩提五陰不清淨離(29)清淨義。是菩提五陰無取離取義。是菩提五(826c1)陰無家離家義。是菩提五陰無去來無去來(2)義。  是菩提五陰聖人法論。菩提亦聖人法(3)論。如是論非論法五陰體性。如來一切(4)覺故。是名菩提。如是五陰體性即是菩提體(5)性。菩提體性即是一切諸佛體性。如汝身中。(6)五陰體性即是一切諸佛體性。諸佛體性即(7)是一切衆生五陰體性。是故我説汝身即是(8)菩提 
Further, sister, among the parts of personality there is no acting subject, and the meaning of being unmade is awakening (punar aparaṃ bhagini na skandheṣu kārakaḥ, akṛtakārthas tu bodhiḥ); among the parts of personality there is no proper nature and the meaning of being without a proper nature is awakening (na skandheṣu svabhāvaḥ, niḥsvabhāvārthas tu bodhiḥ); among the parts of personality there is no origination, and the meaning of being non-originated is awakening (na skandheṣūtpādaḥ, anutpannārthas tu bodhiḥ), among the parts of personality there is no permanence, and the meaning of being without permanence is awakening (na skandheṣu nityatā, anityārthas tu bodhiḥ); among the parts of personality there is no happiness, and the meaning of suffering is awakening (na skandheṣu sukham, duḥkhārthas tu bodhiḥ); among the parts of personality there is nothing pure, and the meaning of impurity is awakening (na skandheṣu śubham, aśubhārthas tu bodhiḥ); among the parts of personality there is no self, and the meaning of selflessness is awakening (na skandheṣv ātmā, anātmārthas tu bodhiḥ).  Further, sister, among the parts of personality there is no development, and the meaning of being being beyond development is awakening (punar aparaṃ, bhagini, na skandheṣv abhinirvṛttiḥ, anabhinirvṛttārthas tu bodhiḥ); the parts of personality are something apart, and the meaning of being something apart is awakening (skandhā viviktāḥ, viviktārthas tu bodhiḥ); among the parts of personality there is nothing to grasp, and the meaning of being beyond grasping is awakening (na skandheṣa grāhyaḥ, agrāhyārthas tu bodhiḥ); (Na 826c) among the parts of personality there is no support, and the meaning of being without support is awakening (na skandheṣv āśrayaḥ, anāśrayārthas tu bodhiḥ); among the parts of personality there is no going or coming, and the meaning of being beyond coming and going is awakening (na skandheṣv āgamanirgamau, anāgamanirgamārthas tu bodhiḥ); among the parts of personality there is nothing remaining in the present, and the meaning of not remaining in the present is awakening (na skandheṣu pratyutpannasthitiḥ, apratyutpannasthityarthas tu bodhiḥ).  Further, sister, the parts of the personality (skandha) are only a holy conventional expression (āryavyavahāra), and also the awakening (bodhi) is a holy conventional expression (āryavyavahāra); the parts of personality are essentially beyond conventional expressions, and the awakening is beyond conventional expressions (skandhā vyavahārasvabhāvāḥ, bodhir apy avyavahārā); what is the essential nature of the five parts of personality, that is the essential nature of the all the moments of existence penetrated by the True Being, and that is awakening (yatsvabhāvāś ca pañcaskandhās tatsvabhāvāḥ sarvatathāgatādhigatadharmāḥ sā bodhir iti). In this way, sister, the essential nature of the parts of the personality (Dh 818b) is the essential nature of awakening, (evam eva bhagini skandhasvabhāvo bodhisvabhāvaḥ), and the essential nature of awakening is the essential nature of all moments of existence (bodhisvabhāvaḥ sarvadharmasvabhāvaḥ), sister, what is the essential nature of the five parts of personality, what is the essential nature of awakening, that is the essential nature of all beings (yatsvabhāvaḥ pañcaskandhā yatsvabhāvā ca bodhis tatsvabhāvāḥ sarvasatvāḥ), and, sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ phuṅ po rtogs pa gaṅ yin pa de ñid byaṅ (P69a) chub yin te | phuṅ po ma gtogs211 par 212 (L14a) rtogs pa213 yaṅ214 med la | byaṅ chub ma215 gtogs par yaṅ rtogs pa med pas 216 de ltar rtogs pa gaṅ yin pa 217 de byaṅ chub ces bya ste218 |219 sriṅ mo de’i phyir 220 ṅas khyod la ’di skad du khyod ñid byaṅ chub bo źes smras so || sriṅ mo rnam221 graṅs222 ’dis khyod kyis223 ’di ltar rig par bya (N336b) ste | ji ltar sems can thams cad byaṅ chub tu gtogs pa ltar |224 de gtogs pa med par bstan pa ni byaṅ chub ste | sriṅ mo de’i phyir ṅas khyod la ’di skad du khyod ñid byaṅ chub bo źes smras so || 
已了五陰則便解道爲諸佛道。又諸佛(5)者不離五陰乃成佛道。道不離陰覺了五陰。(6)乃號爲佛。是故大姉。當作此觀。一切衆生皆(7)處在道。道亦處在一切衆生。道無縁辭。故(8)説此言汝則爲道。 
(9)復次覺五陰者。名覺菩提。何以故。非離五陰(10)佛得菩提。非離菩提佛覺五陰。此方便知。一(11)切衆生悉同菩提。菩提亦同一切衆生。是故(12)我説汝身即是菩提 
Further, sister, what is understanding the parts of the personality, that, certainly, is awakening (punar aparaṃ bhagini yaḥ skandhāvabodhaḥ saiva bodhiḥ), there is no [real] understanding not including the parts of the personality, there is no [real] understanding not including the awakening (na skandhāparyāpanno ’vabodho na ca bodhyaparyāpanno ’vabodhaḥ), thus what is understanding is awakening (evam eva yo ’vabodhaḥ sā bodhiḥ); sister, that is why I tell you: "You are the awakening yourself (tvam eva bodhir iti)". Sister, you should know things according to this teaching (paryāya): As all beings are included in the awakening (sarvasattvā bodhiparyāpannāḥ), that teaching not included anywhere (aparyāpannopadeśa) is the awakening (bodhi), sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ khyod kyi225 lus ’di la |226 (T12a) sa’i (J252a) khams daṅ | chu’i khams daṅ | me’i khams daṅ | rluṅ gi khams daṅ | khams bźi po 227 dag mṅon par grub pa de la |228 sriṅ mo229 sa’i khams ni 230 bdag ma yin | sems can ma yin |231 srog ma yin232 | skyes bu ma yin | gaṅ zag ma yin no || byaṅ chub kyaṅ bdag ma yin | sems can ma yin | srog ma yin | skyes bu ma yin | gaṅ zag ma yin no || de bźin du chu’i khams daṅ | me’i khams daṅ | rluṅ (Q251b) gi khams kyaṅ bdag ma yin | (D221b) sems can ma yin | (S13b) srog ma yin | skyes bu ma yin | gaṅ zag ma yin no ||233 byaṅ chub kyaṅ bdag ma yin | sems can ma yin | srog ma yin | skyes bu ma yin | gaṅ zag ma yin no || śin tu nam234 mkha’ daṅ mtshuṅs pa’i phyir |235 sa’i khams daṅ |236 byaṅ chub mñam mo ||237 śin tu med pa’i238 phyir chu’i khams daṅ |239 byaṅ chub mñam mo || śin tu mi g-yo ba’i phyir 240 me’i khams daṅ (P69b) byaṅ chub mñam mo || śin tu bstan du med pa’i phyir |241 rluṅ gi khams daṅ byaṅ chub mñam mo || (L14b) sriṅ mo sa’i khams gaṅ yin pa’i khams de ni |242 de bźin gśegs (N337a) pas mkhyen te | mṅon par rdzogs par thugs su chud do || sriṅ mo chu’i khams gaṅ yin pa’i khams de ni |243 de bźin gśegs pas mkhyen te | mṅon par rdzogs par thugs su chud do || sriṅ mo me’i khams gaṅ yin pa’i khams de ni |244 de bźin gśegs pas mkhyen te | mṅon par rdzogs par thugs su chud do || sriṅ mo rluṅ gi khams gaṅ yin pa’i khams de ni |245 de bźin gśegs pas mkhyen te | mṅon par rdzogs par thugs su (T12b) chud do ||246 sriṅ mo sa’i khams rtogs247 pa ni byaṅ chub bo || sriṅ mo de bźin du chu’i khams daṅ | me’i khams daṅ | rluṅ gi khams rtogs248 pa ni 249 byaṅ chub ste250 | sriṅ mo de’i phyir ṅas khyod la ’di skad du khyod ñid byaṅ chub bo źes smras so || sriṅ mo sa’i khams kyis chu’i khams yaṅ (J252b) dag par mi śes so || chu’i khams kyis me’i khams yaṅ dag par mi śes so || me’i khams kyis rluṅ gi khams yaṅ dag par mi śes so || sriṅ mo de ltar na khams kyi251 miṅ yoṅs su śes pa gaṅ yin pa de ni byaṅ chub ces bya ste | sriṅ mo de’i phyir |252 ṅas khyod la ’di skad du khyod ñid byaṅ chub bo źes smras (S14a) so || 
彼從吾我而生四種。何謂(9)四種。地水火風也。其地種者。無我無人無壽(10)無命。等於地種道則平等。本無所受故謂平(11)等。水種亦等道亦究竟本末自然。火種平等(12)道爲究竟本末無瑕。風種平等道之本末而(13)無所見。大姉欲知如地種者。則以此種如來(14)成道。水火風種如來種者。亦復如是。以此得(15)道曉了地種水火風種則成爲佛。故説此誼(16)汝則爲道。地水火風諸種無想。於此四大能(17)無思想。故曰爲道。以是之故説汝是道 
(13)復次四大法生。所謂地界水界火界風界。而(14)此地界非我。非衆生。非壽命。非晡沙。非富伽(15)羅。地界平等是菩提過去無取故。水界平等(16)是菩提。體性不生故。火界平等是菩提。體性(17)不可覺故。風界平等是菩提。體性不可見故。(18)地界體性如來覺故得菩提。如是水界火界(19)風界如來覺故得菩提。覺地性者是名菩提。(20)如是能覺水火風等是名菩提。是故我説汝(21)身即是菩提。復次地界不知水。水界不知火。(22)火界不知風。如是諸界無名不可説者是名(23)菩提。是故我説汝身即是菩提 
Further, sister, in this body of yours the four elements are produced (abhinirvṛtta), namely, the element of earth (pṛthivīdhātu), the element of water (abdhātu), the element of fire (tejodhātu) and the element of wind (vāyudhātu), and sister, the element of earth is not the self, not the being itself, not then life-principle, not the spirit, not the reincarnating individual (pṛthivīdhātus tu nātmā na satvo na jīvo na puruṣo na pudgalaḥ), and also the awakening is not the self, not the being itself, not then life-principle, not the spirit, not the reincarnating individual (bodhir api nātmā na satvo na jīvo na puruṣo na pudgalaḥ). Thus also the element of water, the element of fire and the element of wind are not the self, not the being itself, not then life-principle, not the spirit, not the reincarnating individual (evam abdhātus tejodhātur vāyudhātur nātmā na satvo na jīvo na puruṣo na pudgalaḥ), and also the awakening is not the self, not the being itself, not then life-principle, not the spirit, not the reincarnating individual (bodhir api nātmā na satvo na jīvo na puruṣo na pudgalaḥ). The element of earth and the awakening are the same because of their absolute sameness to empty space (pṛthivīdhātur bodhiś ca samā atyantākāśasamatvāt); the element of water and the awakening are the same because of their absolute non-existence (abdhātur bodhiś ca samā atyantābhāvatvāt); the element of fire and the awakening are the same because of their absolute neutrality (tejodhātur bodhiś ca samā atyantāniñjyatvāt); the element of wind and the awakening are the same because of being absolutely beyond demonstration (vāyudhātur bodhiś ca samā atyantānidarśanatvāt). What is the element of earth, sister, that element is known and understood by The True Being (yo pṛthivīdhātur bhagini so dhātus tathāgatena jñāto ’bhisamāgataḥ); what is the element of water, sister, that element is known and understood by The True Being (yo ’bdhātur bhagini so dhātus tathāgatena jñāto ’bhisamāgataḥ); what is the element of fire, sister, that element is known and understood by The True Being (yas tejodhātur bhagini so dhātus tathāgatena jñāto ’bhisamāgataḥ); what is the element of wind, sister, that element is known and understood by The True Being (yo vāyudhātur bhagini so dhātus tathāgatena jñāto ’bhisamāgataḥ); and sister, understanding the element of earth is awakening (pṛthivīdhātvavabodho bodhiḥ), thus, sister, understanding the element of water, the element of fire and the element of wind is awakening (evaṃ bhaginy abdhātutejodhātuvāyudhātvavabodho bodhiḥ); sister, that is why I tell you: "You are the awakening yourself (tvam eva bodhir iti)". Sister, the element of earth does not know the element of water (pṛthivīhātur bhagini nābdhātuṃ saṃjānāti); the element of water does not know the element of fire (abdhātur na tejodhātuṃ saṃjānāti); the element of fire does not know the element of wind (tejodhātur na vāyudhātuṃ saṃjānāti); in that way, sister, thorough knowledge of the word element is called awakening (tathā bhagini yā dhātunām aparijñā sā bodhir iti); sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ gaṅ khyod kyi lus ’di la mig253 mṅon par grub254 pa daṅ | de bźin du rna ba daṅ | sna255 daṅ | lce daṅ | lus daṅ | yid mṅon par grub pa de la |256 sriṅ mo mig ni (Q252a) stoṅ (N337b) pa ste | mig stoṅ pa ñid kyi raṅ bźin ni byaṅ (P70a) chub bo || rna ba ni stoṅ pa ste | rna ba stoṅ pa ñid kyi raṅ bźin ni byaṅ chub bo || sna ni stoṅ pa ste | sna stoṅ pa ñid kyi raṅ bźin ni byaṅ chub bo || lce ni stoṅ pa (L15a) ste | lce257 stoṅ pa ñid kyi raṅ bźin ni byaṅ chub bo ||258 lus ni stoṅ pa ste | (D222a) lus stoṅ pa ñid kyi raṅ bźin ni byaṅ chub bo || yid ni stoṅ pa ste | yid stoṅ pa ñid kyi raṅ bźin ni byaṅ chub bo || sriṅ mo de’i phyir ṅas khyod la ’di skad du khyod ñid byaṅ chub bo 259 źes smras so ||260  
253. L: mi  254. P: gyur  255. P: sna’  256. DJNQ: om. |  257. T: om. stoṅ pa ste | lce  258. T: |  259. T: ins. |  260. T: | 
(18)彼因吾我便則有眼。耳鼻口身意亦復如是。(19)其眼則空了眼自然。分別空者則爲道矣。耳(20)鼻口身意亦復如是。意則爲空。解自然空則(21)爲道矣。 
復次汝身眼法生不。如是耳鼻舌身意生不。(25)妹此中眼空眼空體性即是菩提。如是耳鼻(26)舌身意空。意空體性即是菩提 
Further, sister, in this body of yours the eye (cakṣus) is produced (abhinirvṛtta), and in the same way, the ear (śrotra), nose (ghrāṇa), body (kāya), tongue (jihvā) and mind (manas) are produced (abhinirvṛtta); but sister, the eye is empty (cakṣur bhagini śūnyam), and the essential nature of the eye, being emptiness, is awakening (cakṣuḥśūnyatāsvabhāvo bodhiḥ); [same for the remaining senses, with the conclusion “You are the awakening yourself”]. 
IIIo-p :: sriṅ mo gźan261 yaṅ mig stoṅ pa ñid gaṅ yin pa de ni |262 gzugs su ’dogs par mi byed de263 |264 gzugs stoṅ pa’i gzugs265 kyi ṅo bo ñid ni byaṅ chub bo || rna ba daṅ |266 sna daṅ | lce daṅ | lus daṅ | yid stoṅ pa ñid gaṅ yin pa de ni chos (T13a) su ’dogs par mi byed de | chos stoṅ267 pa’i chos kyi ṅo bo ñid ni byaṅ chub ste | sriṅ mo de’i phyir |268 ṅas khyod la ’di skad du khyod ñid byaṅ chub bo źes smras so || sriṅ mo mig ni gzugs mi len te | byaṅ chub kyaṅ gzugs mi len to || rna ba ni sgra mi len te | byaṅ chub kyaṅ sgra mi len to || sna269 ni dri mi len te | byaṅ chub kyaṅ dri mi len to ||270 lce ni ro mi len te |271 byaṅ chub kyaṅ ro mi len to || lus ni reg bya mi len te |272 byaṅ chub kyaṅ reg bya mi len to ||273 yid ni chos mi len te | byaṅ chub (J253a) kyaṅ274 chos mi len to || sriṅ mo de ci’i phyir źe na | mig (S14b) gzugs (N338a) daṅ bral ba ni |275 byaṅ chub bo || yid chos daṅ bral ba’i bar du yaṅ276 |277 byaṅ chub yin pa’i phyir ro || sriṅ mo de ltar na mig gi278 rnam par śes pa’i khams gaṅ yin pa (P70b) de ni |279 gzugs kyi khams daṅ 280 mtshams281 sbyor ba med de |282 mig gi rnam par śes pa’i khams daṅ |283 gzugs kyi khams284 su bral ba ni byaṅ chub bo || rna ba’i rnam par śes pa’i khams gaṅ yin pa de ni285 |286 sgra’i khams daṅ mtshams287 sbyor ba (L15b) med de | rna ba’i rnam par śes pa’i khams daṅ |288 sgra’i khams su bral289 ba ni byaṅ chub bo || sna’i rnam par śes pa’i khams gaṅ yin pa de ni |290 dri’i khams daṅ 291 mtshams (Q252b) sbyor ba med de | sna’i292 rnam par śes pa’i khams daṅ |293 dri’i khams su bral ba ni byaṅ chub bo || lce’i rnam par śes pa’i khams gaṅ yin pa de ni |294 ro’i khams daṅ mtshams sbyor ba med de | lce’i rnam par śes pa’i khams daṅ |295 ro’i khams296 su bral ba ni byaṅ chub bo || lus kyi rnam par śes pa’i khams (T13b) gaṅ yin pa de ni |297 reg bya’i khams daṅ 298 mtshams sbyor ba med de | lus kyi rnam par śes pa’i khams daṅ |299 reg bya’i300 khams su bral ba ni byaṅ chub bo || yid kyi rnam par śes pa’i khams gaṅ yin pa (D222b) de ni |301 chos kyi khams daṅ 302 mtshams sbyor ba med de | yid kyi rnam par śes pa’i khams daṅ |303 chos kyi khams su bral ba ni byaṅ chub ste |304 sriṅ mo de’i phyir ṅas khyod la ’di (N338b) skad du |305 khyod ñid byaṅ chub bo źes smras so || sriṅ mo de ltar na byaṅ chub daṅ |306 mig gi rnam par śes pa’i khams de ni gñis su med de |307 gñis su (S15a) dbyer med do ||308 byaṅ chub daṅ |309 gzugs kyi khams de ni gñis su med de |310 gñis su dbyer med do || byaṅ chub daṅ |311 mig rnam par śes pa’i khams de ni |312 gñis313 (P71a) su med de 314 gñis su dbyer med do || byaṅ chub daṅ |315 yid kyi khams kyi bar 316 de ni 317 gñis su med de318 gñis su dbyer med do || byaṅ chub daṅ 319 chos kyi khams de ni |320 gñis su med de gñis (J253b) su dbyer med do || byaṅ chub daṅ 321 yid kyi rnam par śes pa’i khams de ni gñis su med de |322 gñis su dbyer med do ||323 sriṅ mo de’i phyir ṅas khyod la ’di skad (L16a) du khyod ñid byaṅ chub bo źes smras so || 
眼以空者不知求色。色自然空則爲(22)道矣。耳鼻口身意亦復如是。意以空者則不(23)識求。諸法無著。法自然空則爲道矣。眼不(24)受色。道亦如是。眼無有色。六情亦爾悉無所(25)受。又計道者則無心法。如是大姉。其眼識界。(26)彼於色界則無所住。眼識色界道無所住。耳(27)之識界。鼻之識界。口之識界。身之識界。意之(28)識界。不住法界道亦不住。心法識界道無所(29)受。猶是之故。道與眼識界無有二。耳鼻口(818c1)身意識界。道與意識無有二界。故説此言汝(2)則爲道 
(27)復次若眼體性空色不可説。色空體性即是(28)菩提。如是耳鼻舌身意體性空。一切法不可(29)説法空體性即是菩提。復次眼不取色菩提(827a1)亦如眼不取色。如是耳鼻舌身意不取聲香(2)味觸法。菩提亦如是不取一切法。如是眼識(3)界色界中不住。眼識色界菩提中亦不住。耳(4)識界鼻識界舌識界身識界意識界法界中不(5)住。如是意識法界菩提中不住。眼識界菩提(6)界無二無別。乃至意識界菩提界無二無別。(7)是故我説汝身即是菩提 
Further, sister, the emptiness of the eye does not communicate [constructed concepts of] form (punar aparaṃ bhagini yā cakṣuḥśūnyatā na sā rūpaṃ prajñāpayati), and the essential nature of empty form is awakening (śūnyasya rūpasya svabhāvo bodhiḥ); [same for the remaining senses, with the conclusion "You are the awakening yourself"]. Sister, thus the eye does not grasp form, as also the awakening does not grasp form (na tu cakṣū rūpaṃ gṛhṇāti na bodhir api rūpaṃ gṛhṇāti); [same for the remaining senses]. And what, sister, is the reason for this (tad bhagini kasya hetoḥ)? The eye not connected to a form is awakening, and, similarly with the other senses, the mind not connected to a moment of existence is awakening (cakṣū rūpāpagataṃ bodhir yāvan mano dharmāpagataṃ bodhiḥ). Thus, sister, the sphere of eye-consciousness is something not connected to the sphere of form, and the sphere of eye-consciousness not connected to a form is awakening (evaṃ bhagini yaś cakṣurvijñānadhātuḥ so rūpadhātvapratisandhikaḥ, cakṣurvijñānadhātū rūpadhātvapagato bodhiḥ). [Same for the remaining senses, with the conclusion "You are the awakening yourself"]. Thus, sister, the awakening and sphere of eye-consciousness are beyond duality and not distinguishable as two entities (evaṃ bhagini bodhiś cakṣurvijñānadhātuś ca te ’dvayā dvayāprabhedāḥ), the awakening and sphere of form are beyond duality and not distinguishable as two entities (bodhiḥ rūpadhātuś ca te ’dvayā dvayāprabhedāḥ); as the awakening and sphere of mind are beyond duality and not distinguishable as two entities (yāvad bodhir manodhātuś ca te ’dvayā dvayāprabhedāḥ), the awakening and sphere of moments of existrence are beyond duality and not distinguishable as two entities (bodhir dharmadhātuś ca te ’dvayā dvayāprabhedāḥ); the awakening and sphere of mind-consciousness are beyond duality and not distinguishable as two entities (bodhir manovijñānadhātuś ca te ’dvayā dvayāprabhedāḥ); sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ mig 324 rtogs325 pa ni byaṅ chub bo || de bźin du rna ba daṅ | sna daṅ | lce daṅ | lus daṅ |326 yid 327 rtogs pa ni byaṅ chub bo || mig gi raṅ bźin ni stoṅ pa ste | raṅ bźin stoṅ pa de ni byaṅ chub bo || de bźin du rna ba daṅ | sna daṅ |328 lce daṅ | lus daṅ |329 yid kyi raṅ bźin ni stoṅ pa ste | raṅ bźin stoṅ pa de ni byaṅ chub bo ||  sriṅ mo mig gi raṅ bźin ni ma chags 330 mi sdaṅ 331 ma rmoṅs332 pa ste | ’dod chags daṅ |333 źe sdaṅ daṅ |334 gti mug daṅ 335 bral ba ni byaṅ chub bo |336 rna ba (Q253a) daṅ | (T14a) sna daṅ |337 lce daṅ | lus daṅ |338 yid kyi raṅ bźin ni ma chags pa339 340 mi sdaṅ ba341 342 ma rmoṅs343 pa ste | ’dod (N339a) chags daṅ |344 źe sdaṅ daṅ | gti mug daṅ 345 bral ba ni byaṅ chub bo ||  sriṅ mo mig ni bdag po med pa |346 bdag gi med pa |347 yoṅs su ’dzin pa med pa ste |348 byaṅ chub kyaṅ bdag po med pa | bdag gi med pa |349 yoṅs su ’dzin pa med pa’o || de bźin du rna (S15b) ba daṅ | sna daṅ |350 lce daṅ | lus daṅ |351 yid kyaṅ bdag po med pa | bdag gi med pa | yoṅs su ’dzin pa med pa ste | byaṅ chub kyaṅ bdag po (P71b) med pa |352 bdag gi med pa | yoṅs su ’dzin pa med353 pa’o ||  sriṅ mo mig ni skyes pa’i chos daṅ 354 mtshuṅs par ldan pa yaṅ355 ma yin |356 bud med kyi chos daṅ mtshuṅs par ldan pa yaṅ357 ma (D223a) yin no || sriṅ mo byaṅ chub kyaṅ skyes pa’i chos daṅ mtshuṅs par ldan pa yaṅ358 ma yin | bud med kyi chos daṅ mtshuṅs par ldan pa yaṅ359 ma yin no || sriṅ mo de bźin du rna ba daṅ |360 sna daṅ | lce daṅ | lus daṅ | yid kyaṅ skyes pa’i chos daṅ mtshuṅs par361 ldan pa yaṅ362 ma yin |363 bud med kyi chos daṅ mtshuṅs par ldan pa364 yaṅ365 ma yin no || (L16b) sriṅ mo byaṅ chub kyaṅ skyes pa’i chos daṅ mtshuṅs par366 ldan pa yaṅ367 ma yin | bud med kyi chos daṅ mtshuṅs par ldan pa yaṅ368 ma yin (J254a) no || sriṅ mo 369 mig ni 370 skyes pa yaṅ371 ma yin | bud med kyaṅ ma yin no ||372 sriṅ mo byaṅ chub kyaṅ skyes pa yaṅ373 ma yin | bud med kyaṅ ma yin374 no || sriṅ (N339b) mo yid kyi bar du yaṅ375 skyes pa yaṅ376 ma yin |377 bud med kyaṅ ma yin no ||378 sriṅ mo byaṅ chub kyaṅ skyes pa yaṅ379 ma yin | bud med kyaṅ ma yin no ||380 sriṅ mo de381 ltar mig gi de bźin ñid ni382 de bźin gśegs pas thugs su chud de |383 de bźin (T14b) ñid rtogs pa ni byaṅ chub bo || yid kyi de bźin ñid kyi bar du yaṅ384 de bźin gśegs pas thugs su chud de | de bźin ñid rtogs pa ni byaṅ chub bo || sriṅ mo de’i phyir ṅas khyod la ’di skad du khyod ñid byaṅ chub bo źes smras so || [(S16a) 
(3)復次大姉。分別了眼則爲道矣。眼本空淨。若(4)能解了自然空者則爲道矣。耳鼻口身意亦(5)復如是。本自然空。覺了分別本淨自然空者(6)則爲道矣。  眼自然空。則無所染亦無結恨。不(7)見侵欺除婬怒癡。則爲道矣。耳鼻口身意亦(8)復如是。意則自然。其自然者則無所染亦無(9)結恨。不見侵欺除婬怒癡。則爲道矣。  眼則無(10)主則無吾我亦無所受。道亦無主則無吾我亦(11)無所受。耳鼻口身意亦復如是。則無有主亦(12)無吾我亦無所受。道亦無主則無吾我亦無(13)所受。  又計眼者。無男子法無女人法。已解了(14)道。無男女法。無男無女則爲道矣。耳鼻口身(15)意。亦無男法亦無女法。道亦如是無男無女。(16)如來覺了眼色無本。了無本者則爲道矣。耳(17)鼻口身意亦復如是。如來覺了意則無本。覺(18)了如是則爲道矣。故説此言汝則爲道。 
(8)復次覺眼者是名菩提。如是覺耳鼻舌身意(9)者是名菩提。眼體性空。能覺如是體性空者(10)即是菩提。耳鼻舌身意體性空。能覺知者即(11)是菩提。  復次眼體性不貪不瞋不癡。離貪瞋(12)癡即是菩提。如是耳鼻舌身意體性不貪不(13)瞋不癡。離貪瞋癡即是菩提。  眼無主者無取(14)者。菩提亦無主者無取者。如是耳鼻舌身意(15)亦無主者無取者。菩提亦無主者無取者。  眼(16)中無男法女法亦非男非女。如是菩提中無(17)男法女法亦非男非女。耳鼻舌身意中無男(18)法女法。耳鼻舌身意亦非男非女。如是菩提(19)中無男法女法。菩提亦非男非女。復次眼色(20)如如來。覺此如故名爲菩提。如是意法如如(21)來。覺此如故名爲菩提。是故我説汝身即是(22)菩提 
Further, sister, understanding the eye is awakening, and, similarly, understanding hearing, smelling, tasting, body and mind is awakening (punar aparaṃ bhagini cakṣuravabodho bodhir evaṃ śrotraghrāṇajihvākāyamano’vabodho bodhiḥ); the essential nature of the eye is empty, and this empty essential nature is awakening, and, similarly, the essential nature of hearing, smelling, tasting, body and mind is empty, and this empty essential nature is awakening (cakṣuḥsvabhāvaḥ śūnyaḥ sa śūnyasvabhāvo bodhir evaṃ śrotraghrāṇajihvākāyamanaḥsvabhāvaḥ śūnyaḥ sa śūnyasvabhāvo bodhiḥ).  Sister, the essential nature of the eye is beyond desire, aversion and bewilderment, and what is without desire, aversion and bewilderment is awakening (cakṣuḥsvabhāvo bhaginy araktādviṣṭāmūḍhaḥ, rāgadveṣamohāpagatā tu bodhiḥ); the essential nature of the hearing, smelling, tasting, body and mind is beyond desire, aversion and bewilderment, and what is without desire, aversion and bewilderment is awakening (śrotraghrāṇajihvākāyamanaḥsvabhāvo ’raktādviṣṭāmūḍhaḥ, rāgadveṣamohāpagatā tu bodhiḥ).  Sister, the eye is without owner, owned or the act of owning, the awakening is also owner, owned or tha act of owning (cakṣur bhaginy asvāmikam amamam aparigrahakam, bodhir api asvāmikāmamāparigrahikā); [same for the other senses].  Sister, the eye is not connected to the condition of being a man, it is not connected to the condition of a being a woman (cakṣur bhagini na puruṣadharmasamprayuktaṃ nāpi strīdharmasamprayuktam); and, sister, awakening is not connected to the condition of being a man, it is not connected to the condition of a being a woman (bodhir bhagini na puruṣadharmasamprayuktaṃ nāpi strīdharmasamprayuktam). [Same for the other senses.] Sister, the eye is not a man, it is not a woman (cakṣur bhagini na puruṣo nāpi strī), and, sister, awakening is not a man, it is not a woman (bodhir bhagini na puruṣo nāpi strī); as, sister, the mind is not a man, it is not a woman (mano bhagini na puruṣo nāpi strī), and, sister, awakening is not a man, it is not a woman (bodhir bhagini na puruṣo nāpi strī). Sister, thus the Real Being understands the reality of the eye, and this understanding is awakening (tathā bhagini cakṣustathatā tathāgatenādhigatā, tathatāvabodhas tu bodhiḥ), as the Real Being understands the reality of the mind, and this understanding is awakening (yāvan manastathatā tathāgatenādhigatā, tathatāvabodhas tu bodhiḥ). Sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ khyod kyi lus ’di ni bdag ma yin | sems can ma yin | (Q253b) srog ma yin | skyes bu ma yin | gaṅ zag ma yin | śed las skyes pa (P72a) ma yin 385 | śed bu386 ma yin | byed pa po ma yin | tshor ba po ma yin | śes pa po ma yin | mthoṅ ba po ma yin | ñan pa po ma yin | snom387 pa po ma yin | za ba po ma yin | reg pa po ma yin | rnam par śes pa po ma yin no |388 sriṅ mo byaṅ chub kyaṅ bdag ma yin |389 sems can ma yin | srog ma yin | gso ba390 ma yin | gaṅ zag ma yin | bdag391 gi ma yin | yoṅs su ’dzin pa ma yin | byas pa ma yin |392 tshor ba ma yin | gzugs ma yin | sgra ma yin | dri ma yin | ro ma yin | reg 393 ma yin |394 rnam par rig395 pa ma yin te | sriṅ mo de lta bas na chos thams cad mñam pa (L17a) ñid ni byaṅ chub (N340a) ces bya’o ||396   sriṅ mo gaṅ yaṅ khyod kyi lus ni g-yo ba med pa | byed pa med pa | (D223b) rtag397 pa med pa ste | rtsva daṅ |398 śiṅ daṅ | śiṅ ljon399 pa daṅ | rtsig400 pa’i tshogs rnams daṅ |401 khyad par med ciṅ |402 tha dad du dbyer med do ||403 sriṅ mo gaṅ yaṅ naṅ gi sa’i khams daṅ |404 phyi rol gyi sa’i khams ni405 gñis su med ciṅ |406 407 gñis su dbyer med de |408 ’di ltar mtshan ñid med par mtshan ñid gcig par |409 de bźin gśegs pas (J254b) śes rab daṅ |410 ye śes kyis411 mṅon par rdzogs par412 thugs su chud de | sriṅ mo de’i phyir ṅas khyod la (T15a) ’di skad du khyod ñid byaṅ chub bo 413 źes smras so || 
復次(19)大姉。其己身者則無吾我。無我無人無壽無(20)命無形無意無作無受無見無聞無取無放無(21)得無知。道亦無我無人無壽無命無男無女(22)無身無造亦無所見。亦復無有色聲香味細(23)滑之識。制一切法乃爲道耳。  今姉身者。愚朴(24)無智身爲現在。猶如草木牆壁瓦石。其内地(25)種及外地種。如來則以聖達之慧。了是地種(26)逮致正覺。故説此言汝則爲道。 
(23)復次汝身無我。無衆生。無壽命。無晡沙。無富(24)伽羅。無人。無摩那摩。無作者。無受者。無見(25)者。無聞者。無嗅者。無味者。無觸者。無知者。(26)彼菩提亦無我。無衆生。無壽命。無晡沙。無富(27)伽羅。無人。無摩那摩。無作者。無受者。無見(28)者。無聞者。無嗅者。無味者。無觸者。無知者。(29)是故説一切法不可知即是菩提  (827b1)復次此身無知無覺無作。猶如草木石壁。若(2)内地界若外地界名地體性。此地界性。如來(3)般若智力覺已。是故我説汝身即是菩提 
Further, sister, this body of yours is not a self, not an animated being, not a life-principle, not a spirit, not a personality, not a human, not a man, not a creator, not a subject of feeling, knowing, hearing, smelling, tasting, touching, not a subject of consciousness (punar aparaṃ bhagini tvatkāyo ’yaṃ nātmā na satvo na jīvo na puruṣo na pudgalo na manujo na mānavo na kārako na vedako na jñātā na draṣṭā na śrotā na ghrātā na bhoktā na spraṣṭā na vijñātā); sister, also awakening is not a self, not an animated being, not a life-principle, not a spirit, not a personality, not a human, not a man, not a creator, not a subject of feeling, knowing, hearing, smelling, tasting, touching, not a subject of consciousness (nāpi bodhir ātmā na satvo na jīvo na puruṣo na pudgalo na manujo na mānavo na kārako na vedako na jñātā na draṣṭā na śrotā na ghrātā na bhoktā na spraṣṭā na vijñātā). Thus, sister, the universal sameness of all moments of existence is awakening (evaṃ bhagini sarvadharmasamatā bodhiḥ).  Sister, this body of yours is neutral, without an acting subject and impermanent, it is not distinct and different from grass, wood, trees and building material of stone (yo bhagini tvatkāyo ’niñjyo ’kārako ’nityaḥ, tṛṇakāṣṭavṛkṣabhittigaṇāviśiṣṭāprabhinnaḥ). And, sister, the inner element of earth and the outer element of earth are not two and not distinguishable as two entities (yo bhaginy adhyātmapṛthivīdhātur bāhyapṛthivīdhātuś cādvayau dvayāprabhedau), and as such they have the one characteristic of being without characteristics (evam alakṣaṇāv ekalakṣaṇau) when understood by the Tathāgata through his insight and knowledge (prajñājñāna). Sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
sriṅ mo gźan yaṅ (S16b) sems daṅ yid daṅ | rnam par śes pa’i rnam par rig pa gaṅ gis 414 sems pa415 daṅ | rnam par śes pa’i sems daṅ |416 yid daṅ 417 rnam par śes pa’i rnam par rig pa de ni |418 skra419 la gnas pa (P72b) ma yin | spu la gnas pa ma yin | śa mdog420 la gnas pa ma yin | lpags421 pa la gnas pa ma yin | śa la gnas pa ma yin | khrag la gnas pa ma yin | rus pa la gnas pa ma yin | chu ba422 la gnas pa ma yin | rkaṅ 423 la gnas pa ma yin | naṅ la424 gnas pa ma yin | phyi rol la425 gnas pa ma yin | gñi ga426 med pa la gnas pa ma yin | mig la gnas pa ma yin | rna ba la gnas pa (Q254a) ma yin | sna la gnas (N340b) pa ma yin | lce la gnas pa ma yin | lus la gnas pa ma yin | yid la gnas pa ma yin te | gnas pa ma yin | mi gnas pa ma yin | rgyun chad (L17b) pa ma yin | yul na gnas pa ma yin | phyogs na gnas pa ma yin | gzugs med pa |427 bstan du med pa | rnam par rig pa med pa | gzuṅ428 ba med pa | ’dre429 ba med pa | gźi med pa | dag pa |430 gtsaṅ431 ba | ’od gsal ba ste432 | sems daṅ 433 yid kyi rnam par rig pa de ni |434 kun nas ñon moṅs pa med pa | rnam par byaṅ ba med pa ste | de ni raṅ bźin gyis rnam par dag ciṅ |435 ’od gsal la |436 lus med pa’i phyir |437 kun nas ñon moṅs pa med ciṅ |438 rnam par byaṅ ba439 med do ||440  
復次大姉。其(27)心意識諸思想念。心使意者而有此法。無去(28)無來身無所至。教無所到。亦無津流亦無筋(29)脈。亦無骨節髮毛。亦不住腦亦不住髓。亦不(819a1)住内。亦不住外。亦不住1中亦無内外。眼亦不(2)住。耳鼻口身意亦復不住。亦無所住亦非不(3)住。亦不建立亦不離立。亦無處所。亦無土地。(4)亦無方面。無色無見無授無受。無使無教無(5)餘無著。清淨鮮潔則爲顯耀。其心意識亦無(6)欲著亦無淨者。無有塵倚本際清淨。以是之(7)故。亦無欲著無有淨者。則爲顯耀便無有(8)身。以是之故。亦無欲著無有淨者。 
(4)復次妹如汝心意和合思量分別。而此心意(5)思量分別無覺無知。不在皮膚。不在筋血。不(6)在骨髓。不在髮毛。不在指爪。不在内外。不在(7)眼耳鼻舌身意。非住非不住。不定住非不定(8)住。非此住非彼住。非色不可見不可捉。無障(9)礙無分別。不可執不和合。非家離家。清淨最(10)清淨。光明照曜彼心意思量分別。不與煩惱(11)和合亦非清淨。何以故。體性淨故不與煩惱(12)和合。不和合故清淨光明。又彼光明無身。無(13)身故不與煩惱和合亦非清淨。 
Further, sister, the experience in thoughts, mind and consciousness by which exist intention, the thoughts of consciousness and the experince in thought and consciousness, does not abide in the hair, not in the hair on the body, not in the cuticle, not in the skin, not in the flesh, not in the blood, not in the bones, not in the sinews, not in the marrow, not inside, not outside, not in neither of them, not in the eye, not in the ear, not in the nose, not in the tongue, not in the bod, not in the mind, does not abide, does not not abide, it is not discontinuity, does not abide in an area, not in any direction (punar aparaṃ bhagini yayā cittamanovijñānavijñaptyā cetanā vijñānacittam manovijñānavijñaptiḥ sā na keśe tiṣṭhati, na rome tiṣṭhati, na chavau tiṣṭhati, na tvaci tiṣṭhati, na māṃse tiṣṭhati, na rudhire tiṣṭhati, na asthau tiṣṭhati, na naharau(?Mvy) tiṣṭhati, na majjāyāṃ tiṣṭhati, nādhyātme tiṣṭhati, na bāhye tiṣṭhati, na nobhaye tiṣṭhati, na cakṣuṣi tiṣṭhati, na śrotre tiṣṭhati, na ghrāṇe tiṣṭhati, na jihvāyāṃ tiṣṭhati, na kāye tiṣṭhati, na manasi tiṣṭhati, na na tiṣṭhati, nāvacchedaḥ, na gocare tiṣṭhati, na deśe tiṣṭhati), it is without form, not possible to demonstrate, beyond experience, ungraspable, unmixed, without basis, pure, clean and brilliant (arūpiny anirdeśyāvijñaptir agrahyā niḥsaṃsargānāśrayā śuddhā śuciḥ prabhāsvarā); that experience in thoughts and mind is beyond the impurity of vices and also beyond purity (sā cittamanovijñaptir asaṃkliṣṭānavadātā), it is since it is without body in being essentially pure and brilliant that it beyond the impurity of vices and also beyond purity (sā svabhāvena viśuddhaprabhāsvare ’śarīratvād asaṃkliṣṭānavadātā). 
sriṅ mo de ltar na phuṅ po daṅ |441 khams daṅ |442 skye mched kyi raṅ bźin ni byaṅ chub bo ||443 byaṅ chub kyi raṅ bźin yaṅ phuṅ po daṅ |444 khams daṅ | (S17a) skye mched rnams (T15b) so || sriṅ mo khyod kyi lus ’di la phuṅ po daṅ | khams daṅ |445 skye mched gaṅ dag mṅon par grub pa de dag ni |446 byaṅ chub ste | byaṅ chub gźan (D224a) ma yin no || de ci’i phyir źe na | byaṅ chub (P73a) ni phuṅ po daṅ |447 khams daṅ |448 skye mched rnams las gźan ma yin te | de dag ñid byaṅ chub yin pas |449 chos thams cad mñam pa ñid du rtogs pas450 ni451 |452 byaṅ chub yin pa’i phyir ro || (J255a) sriṅ mo de’i phyir ṅas khyod453 la ’di skad du khyod ñid byaṅ chub bo454 (N341a) źes smras so ||455  
如是大姉。(9)陰種諸入自然爲道。道亦自然曉了分別陰(10)種諸入。設於己身能除陰種諸入事者。則爲(11)道矣。所以者何。道無憂慼無所危害。心了此(12)者即便是道。覺了諸法一切平等。則爲道矣。 
如是陰界入(14)體性即是菩提。菩提體性即是陰界入。是故(15)汝身陰界入性是名菩提。何以故。非離彼故(16)名爲菩提。離陰界入事中菩提不可得。覺陰(17)界入即是菩提。是故我説一切法平等覺此(18)名菩提 
Thus, sister, the essential nature of the parts of the personality, the spheres and the fields of perception is the awakening, and the essential nature of awakening is the parts of the personality, the spheres and the fields of perception (evaṃ bhagini skandhadhātvāyatanasvabhāvas tu bodhiḥ, bodhisvabhāvo ’pi skandhadhātvāyatanāni). And, sister, the parts of the personality, the spheres and the fields of perception as developed in your body is the awakening, the awakening is nothing else (asmin bhagini tvatkāye yāni skandhadhātvāyatanāny abhinirvṛttāni sā bodhir, nānyā bodhiḥ). Why? Awakening is nothing else than the parts of the personality, the spheres and the fields of perception, these, indeed, are awakening – since understanding the sameness of all moments of existence is awakening (tat kasya hetor, bodhir na skandhadhātvāyatanabhyo ’nyā, tāny eva bodhiḥ, sarvadharmasamatāvabodhas tu bodhiḥ). Sister, that is why I tell you: “You are the awakening yourself (tvam eva bodhir iti)”. 
’jam dpal gźon nur gyur pas bstan pa ’di bśad pa na |456 nam457 mkha’i dkyil na gnas pa’i lha’i bu lṅa ’bum gyis |458 bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed459 do ||460 gaṅ dag smad ’tshoṅ ma’i bu mo gser mchog ’od dpal gyi461 phyi bźin ’braṅ ba’i skyes pa daṅ |462 bud med daṅ |463 khye’u daṅ |464 bu mo rnams las srog chags465 ñis brgyas kyaṅ (L18a) bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do ||466 lha daṅ mi drug cu ni chos rnams la chos kyi mig rdul med ciṅ 467 dri ma daṅ bral468 ba rnam par dag go ||469  
(13)文殊師利於遊觀園説此語時。虚空中五百(14)天子。皆發無上正眞道意。男女大小隨逐上(15)金光首者。於彼衆中有二百人。發大道意。六(16)十天與人。遠塵離垢諸法眼淨。 
(19)爾時文殊師利童子説此法已。時虚空中五(20)百諸天發阿耨多羅三藐三菩提心。復有隨(21)從勝金色光明徳女。若男若女童男童女二(22)百人。發阿耨多羅三藐三菩提心。六十天人(23)於諸法中得法眼淨。 
As the princely Mañjuśrī had taught this teaching, five hundred sons of gods in the firmament produced the thought of the incomparable perfect awakening; among the men, women, boys and girls in the entourage of Suvarṇottamaprabhāśrī two hundred beings produced the thought of the incomparable perfect awakening; and sixty gods and men attained the stainless, impeccable and pure sight of religion. 
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