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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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de nas ’jam dpal gźon nur gyur pas |1 skye bo’i tshogs chen po de ’dus par rig (N349b) nas | (P80b) smad ’tshoṅ ma’i bu mo gser mchog ’od dpal la ’di skad ces smras so || bu mo skye bo’i tshogs chen po2 thams cad kyis khyod mthoṅ yaṅ |3 phyir źiṅ chags pa med na4 | khyod kyis5 ñon moṅs pa de dag gaṅ du bźag |  bu mos smras pa | ’jam dpal sems can thams (T23a) cad kyi ñon moṅs pa rnams ni |6 ye śes daṅ 7 rnam par grol ba la8 gnas pa daṅ | chos kyi dbyiṅs la gnas (L25b) pa ste | de dag kyaṅ ma bskyed9 pa daṅ | ma bkag pa daṅ | ma bsgyur10 bar de ltar bdag gis rtogs so || ñon moṅs pa’i raṅ bźin gaṅ lags pa 11 de yaṅ12 bdag gis rtogs lags so ||  ’jam dpal gyis smras pa | bu mo ñon moṅs pa’i raṅ bźin de 13 gaṅ yin |  bu mos smras pa | ’jam dpal rtog pa ma mchis śiṅ |14 rnam par rtog15 pa ma16 mchis pa’i raṅ bźin ni 17 ñon moṅs pa’i raṅ bźin lags so || (S25a) tshul bźin ma lags pa ma skyes pa’i raṅ bźin (J261a) ni 18 ñon moṅs pa’i raṅ bźin lags so || ñon moṅs pa rnams ni glo19 bur te | stoṅ pa ñid rtogs pa daṅ lhan cig mi gnas so || mtshan ma med pa daṅ20 |21 smon pa med pa22 śes pa daṅ 23 lhan cig mi gnas so || raṅ bźin gyis ’od gsal ba daṅ 24 lhan cig mi gnas so ||  ’jam dpal ’di lta ste dper na | dug drag po’i sbrul25 gdug pas26 bltas pa (D229b) tsam gyis27 |28 skye bo ’gum par ’gyur29 ba las |30 der mi źig (N350a) gis dug31 thams cad ’jil ba daṅ | dug thams cad rab tu źi bar bgyid pa’i sman gnod sel ces32 bgyi ba ’tshal te 33 mchis nas | (P81a) de nas sman de bstan ma thag du sbrul34 gdug pa’i dug35 de ma mchis par bgyis nas |36 de la khye’u daṅ bu mo rnams brtse37 bas rtse38 źiṅ | khye’u daṅ bu mo de dag (Q260b) sbrul39 gdug pa de daṅ lhan cig tu40 41 rtse42 bar bgyid de | paṅ43 par len ciṅ glo44 la se ral phreṅ45 du btags46 te47 | rgyan48 du bgyis kyaṅ 49 tshig par mi bgyid |50 za bar51 mi bgyid | sdug bsṅal du mi (L26a) bgyid do ||  ’jam dpal de bźin du bdag kyaṅ (T23b) sṅon chos ’dul ba ma thos pas52 |53 tshul bźin ma lags pa 54 yid55 la bgyid pa phyin ci log la ñe bar gnas pa’i ñon moṅs pas56 yoṅs su bsregs pa na |57 ’dod chags kyi sa58 raṅ gi lus la chags śiṅ |59 raṅ gi gzugs la mṅon par źen te | gzugs dbu ba lta bur so sor rtog par mi bgyid | lus sgyu ma’i chos ñid du ma ’tshal | dga’ ba’i rtsed mo rmi lam lta bur ma ’tshal |60 ’dod pa’i dga’ ba’i ro myaṅ ba sbraṅ (S25b) rtsi’i61 thigs pa lta bur ma ’tshal | srog gi62 dbaṅ po zil pa’i thigs pa lta bur ma ’tshal | 63 ’du byed thams cad mi rtag par ma ’tshal | lus mi sdug par ma ’tshal |64 ’du byed thams cad śin tu sdug bsṅal bar ma ’tshal (N350b) źiṅ65 |66 chos thams cad bdag ma mchis par so sor rtog par mi bgyid de |67 bdag kyaṅ mun pa mun nag68 gis bsgribs śiṅ |69 gźan la yaṅ70 mun par bgyid | bdag kyaṅ bciṅs śiṅ 71 gźan la yaṅ72 ’chiṅ73 bar bgyid pa las74 |  ’jam dpal gaṅ gi (J261b) tshe |75 bdag gis khyod las chos76 daṅ ldan pa’i bka’ mchid77 thos te | thos nas kyaṅ mos śiṅ |78 mos nas kyaṅ rnam par (P81b) grol te |79 de’i slad du bdag da ltar daṅ |80 slan81 chad82 chags pa’i mig gis |83 su la84 yaṅ lta85 bar mi bgyid do ||  de ci’i slad du źe na | ’jam dpal snaṅ ba ni mun pa daṅ lhan cig mi gnas so || ’jam dpal de bźin du ’dod chags daṅ 86 bral ba ni su yaṅ87 ñon moṅs pa rnams la chags pa ma mchis pa’i slad du’o || 
1. DJNQ: om. |  2. LPST: om. chen po  3. DJNP: om. |  4. P: pa for na  5. P: kyi  6. DJNPQ: om. |  7. P: ins. |  8. P: las  9. JNP: skyed  10. P: sgyur  11. P: ins. de yaṅ lags pa  12. N: de’aṅ  13. P: ins. ni  14. DJNQ: om. |  15. L: rtogs  16. P: om. ma  17. L: ins. |  18. P: ins. |  19. DJLPQ: blo  20. P: om. daṅ  21. JN: om. |  22. LST: pa’i for pa  23. P: ins. |  24. P: ins. |  25. DJNQ: sprul  26. P: pa can for pa  27. P: gyi  28. DJNPQ: om. |  29. P: gyur  30. DJNQ: om. |  31. T: dus  32. NS: źes  33. P: ins. ma  34. DJNQ: sprul  35. P: om. pa’i dug  36. DJNQ: om. |  37. JNQS: rtse  38. P: brtse  39. DJNQ: sprul  40. LT: du  41. P: ins. |  42. P: brtse  43. N: phaṅ; P: phad  44. L: gro  45. LST: ’phreṅ  46. P: gtags  47. LT: ste  48. T: rgyun  49. P: ins. |  50. Q: om. |  51. P: zad par for za bar  52. LST: pa na for pas  53. DJNPQ: om. |  54. Q: ins. ya  55. P: yin  56. P: om. pas  57. DJNQ: om. |  58. DJLT: kyis, NPQ?; S: kyi for kyi sa  59. DJNQ: om. |  60. P: om. |; T: duplicates dga’ ba’i rtsed mo rmi lam lta bur ma ’tshal |  61. P: rtsi  62. P: gis  63. T: ins. duplicates the above as dga’ ba’i rtsed mo rmi lam lta bur ma ’tshal | ’dod pa’i dga’ ba’i ro myaṅ ba sbraṅ rtsi’i thigs pa lta bur ma ’a |  64. T: duplicates lus mi sdug par ma ’tshal |  65. LPST: ciṅ  66. JNQ: om. |  67. DJN: om. |  68. P: bdag for mun nag  69. Q: om. |  70. N: la’aṅ  71. LST: ins. |  72. N: la’aṅ  73. L: bciṅs; ST: bciṅ  74. L: lag; Q: lags  75. DJNPQ: om. |  76. T: om. chos  77. P: mchis  78. DJNPQ: om. |  79. DJNQ: om. |  80. DJNPQ: om. |  81. T: slad  82. P: cad  83. DJNPQS: om. |  84. N: la’aṅ  85. LPST: blta  86. Q: ins. |  87. N: su’aṅ 
(11)爾時文殊師利。告上金光首。今者衆人普來(12)集會。以何等故無復染著。前所欲塵今爲安(13)在。  女白文殊師利。一切衆生塵勞之欲。則建(14)立志慧脱本際。住於法界無本之處。無本如(15)此而無差特。無生無滅亦無所處。又彼塵欲(16)則爲本淨。分別平等。  又問女曰。何謂塵欲而(17)爲本淨。  答曰。無想不想。無應不應。以此塵欲(18)則爲本淨。塵從順行而無所起。則爲本淨。當(19)知塵欲因客。遊來。曉了空慧與道同居。無相(20)之慧。無願之慧。本淨之明。而倶同居。察此一(21)切悉無所有。  譬如蛇虺含毒害人。若有人來(22)而齎良藥能消恚毒。蛇這見藥毒即滅除。男(23)女大小知毒歇盡。悉共戲弄著械膝上。無所(24)傷害亦不螫人。  如是人者。本未曾聞法律之(25)時。念於不順所見顛倒。處於塵欲爲之所燒。(26)己身貪欲自著顏色。已能觀了色如聚沫。則(27)知身法猶如幻化。分別戲樂若如於夢。已解(28)愛欲若如水泡。命如朝露萬物無常。曉了諸(a1)陰皆同惱患。知身不淨悉爲空無。觀一切法(2)皆無吾我。正諦思惟本末悉虚。不毀他人不(3)自稱譽。亦不自縛不縛他餘。  今我從仁聞所(4)説法。尋即信樂便得解脱。是故眼視無所染(5)著。  所以者何。省仁之説應其所作而處塵勞。(6)如是計塵亦無欲垢誰能見者(7) 
時文(29)殊師利。見此大衆於金色女無染心已。問金(b1)色女言。汝今煩惱置在何處。令諸王子乃至(2)居士子等不生染心。  金色女言。一切煩惱及(3)衆生煩惱。皆住智慧解脱之岸。如如法界平(4)等法中。彼諸煩惱非有生非有滅亦不安置。(5)我如是知如是正見煩惱體性。  文殊師利語(6)金色女言。何者是煩惱體性。  金色女言。諸惡(7)覺觀是煩惱體性。不淨攀縁故煩惱則生。清(8)淨覺觀故煩惱如客。是故煩惱不與空智和(9)合。不與無相無願和合。  如大毒蛇眼視人時(10)人便消滅。若有智人持阿伽陀藥往彼蛇所(11)蛇聞藥氣即便失毒。乃至童子種種觸惱不(12)2能爲害。  文殊師利。我於昔時惡覺觀故顛倒(13)心生。爲煩惱火之所焚燒。愛著自身不知此(14)身如沫如炎如幻如化如於夢中。受五欲樂(15)如蜜塗刀。愚者貪味不覺傷舌。又如草露見(16)日便消。不知諸行無常迅速。不知五陰一向(17)常苦。不知自身性不清淨。不知一切法離我(18)我所種種差別。不知自無所見令他闇蔽。不(19)知自縛復令他縛。  我未聞法於此諸法不得(20)解脱。我今聞法得智慧已。於諸煩惱而得解(21)脱。是故一切衆生於我身所不生貪心。文殊(22)師利。  譬如光明不與闇住。如是離貪心者煩(23)惱不住。 
Then the princely Mañjuśrī, having seen that great crowd of people (mahājanakāya), said to the daughter of a courtesan Suvarṇottamaprabhāśrī: “My child (dārike), even though seeing this great crowd of people you are not any more filled with desire, so where have you disposed of your vices (kleśa)?”  The girl said: “The vices, Mañjuśrī, of all beings are placed within knowledge and liberation, placed within the totality of moments of existence (āha sarvasatvānāṃ kleśā jñānavimokṣasthitā dharmadhātusthitā), and I have understood them thus as without origination, without destruction without change (te caivaṃ mayānutpannāniruddhāvikṛtā avabuddhāḥ), this essential nature of the vices is what I have understood (yaḥ kleśasvabhāvaḥ sa tu mayāvabuddhaḥ).”  Mañjuśrī said: “My child, what is the essential nature of vices (mañjuśrīr uvāca kleśasvabhāvo dārike katamaḥ)?”  The girl said: “The essential nature beyond construction and thought-construction, Mañjuśrī, is the essential nature of the vices (akalpāvikalpasvabhāvo mañjuśrīḥ kleśasvabhāvaḥ); the fundamentally unborn essential nature is the essential nature of the vices (yoniśo’nutpannasvabhāvaḥ kleśasvabhāvaḥ); the vices are adventitious, they do not stay on with the understanding of emptiness (āgantukāḥ kleśā na śūnyatādhigamena sārdhaṃ saṃvasanti); they do not stay on with knowledge of the absence of distinguishing marks and the absence of wishful thinking (nānimittāpraṇdhānajñānena sārdhaṃ saṃvasanti); they do not stay with the originally pure light (na prakṛtiprabhāsvareṇa sārdhaṃ saṃvasanti).  Just like, Mañjuśrī, a man is killed in a minute by a venomous (viṣogra) snake (āśīviṣa), but if a man eats the drug called Agada, which neutralizes all poison (sarvaviṣaghna) and passifies all poison (sarvaviṣapraśamana), then, as soon as the drug is administered, the poison of the venomous snake (āśīviṣaviṣa) is made to nought, and boys and girls can play with it. Playing with the snake they adopt it (kroḍīkṛ-) and binds it with ornaments (pārśvasūtraka), but even though they adorn it it does not hurt (na dahati) or bite (na bhakṣayati) or inflict harm upon anybody (na duḥkhayati).  In the same way, Mañjuśrī, I had not heard of the discipline of religion before and was burnt by the vices brought about by superficial mental activity and misunderstandings (evam eva mañjuśrīr aham aśrutapūrvadharmavinayāyoniśomanasikāraviparītopasthitaiḥ kleśaiḥ paridagdhā), attached to my own body by desire (rāgeṇa svakāyasaktā), attached to my beauty (svarūpābhiniviṣṭā), and I did not reflect on (pratyavekṣ-) the fact that beauty (rūpa) is just like foam (phenopama); I did not understand that the body (kāya) has the nature of an illusion (māyopama), I did not understand that playing with pleasures (ratikrīḍā) is like a dream (svapnopamā), I did not understand that the taste of the pleasure of desire (kāmaratyāsvāda) is like a drop of honey (madhu), I did not understand that the life-principle (jīvitendriya) is like dew-drops (avaśyāyabindhūpama), I did not understand that all composite things (saṃskāra) are impermanent (anitya), I did not understand that the body is impure (aśubha), I did not understand that all composite things (saṃskāra) are intense suffering (atyantaduḥkhita), and I did not reflect on (pratyavekṣ-) the fact that all moments of existence are without self-substance (anātma). I was thus myself obscured by darkness and also obscured others (ahaṃ ca tamo’ndhakārāvṛtā parāñ cāndhīcakāra), I was bound myself and bound others (ahaṃ ca baddhā parāñ ca babandha).  When I, Mañjuśrī, heard your speech on religion, and having heard it got faith in it, having got faith in it I was freed (yadā mañjuśrīr ahaṃ tvaddharmakathāṃ śrutā śrutvā cādhimuktādhimucya ca vimuktā), so I will not, neither in the present, nor in the future, look upon anyone with desirous eyes (tasmān nāhaṃ kaṃcid sāmpratam āyatyāṃ vā raktacakṣuṣā drakṣyāmi).  And why? Mañjuśrī, light does not coexist with darkness (tat kasya hetoḥ, na mañjuśrīr ālokas tamobhiḥ sārdhaṃ saṃvasati), and, in the same way, Mañjuśrī, no one without vices is attached to the vices (evam eva mañjuśrīr na kaścid vigatarāgaḥ kleśai raktaḥ). 
de nas yaṅ ’jam dpal gźon nur gyur pa la |88 smad (D230a) ’tshoṅ (L26b) ma’i bu mo gser mchog ’od dpal gyis |89 (T24a) ’di skad ces smras so ||  kye ma ’jam dpal lha’i ’khor90 daṅ |91 mi’i ’khor chen po ’di ’dus kyis | gaṅ gis lha (Q261a) daṅ mi ’di dag gis ñon moṅs pa’i raṅ bźin de dag rtogs nas |92 sems can rnams la sñiṅ rje93 bas 94 bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed par ’gyur ba 95 de lta bu’i chos kyi bka’ mchid bgyi bar96 khyod spobs par97 mdzod cig |  ’jam dpal gyis smras pa | sriṅ mo ñon moṅs (S26a) pa’i raṅ bźin la ni mos par dka’o ||98 de (N351a) ci’i phyir źe na | sriṅ (P81b6) mo ñon moṅs 99 pa’i raṅ bźin ni |100 byaṅ chub yin pa’i phyir ro || 
爾時上金光首白。文殊師利。  一切大會諸天(8)人民將無恐懼。唯爲分別如應説法。令諸天(9)人曉了塵欲。本悉清淨愍哀一切。使發無上(10)正眞道意。  文殊師利答曰。欲塵本淨信樂者(11)希。所以者何用不覺故。覺塵清淨則成道矣。 
爾時金色女對文殊師利説是法已。(24)白文殊師利言。  一切天人大衆雲集。唯願慈(25)悲具説法力。開示人天令知一切煩惱體性。(26)知體性已。於諸衆生起憐愍心。爲諸衆生得(27)安隱故。發阿耨多羅三藐三菩提心。  時文殊(28)師利復作是言。此煩惱體性難信難解。何以(29)故。此煩惱性即是菩提故。 
Then the daughter of a courtesan Suvarṇottamaprabhāśrī said to the princely Mañjuśrī:  Please Mañjuśrī, since these great congregations of gods and men are assembled here, be eloquent in your religious speech so that these gods and these men produce the thought of the absolute incomparable awakening out of compassion for the living beings, that after having understood the essential nature of the vices (he mañjuśrīr asya devaparṣado mānuṣyaparṣadaś ca saṃnipatitatvād evaṃ dharmakathāyai pratibhātu te yena ete devā mānuṣyāś ca kleśasvabhāvam avabudhya satveṣu kāruṇyenānuttarāyāṃ samyaksaṃbodhau cittāny utpādayiṣyanti).  Mañjuśrī said: But sister, the essential nature of the vices is very difficult to reach (duradhimocya bhagini kleśasvabhāvaḥ). And why? Because the essential nature of the vices is awakening (tat kasya hetoḥ, kleśasavbhāvo bhagini bodhiḥ). 
sriṅ mo ’di lta ste 101 dper na | me ma sbar102 ba ni sreg pa’i bdag ñid ma103 yin no || sriṅ mo de bźin du ñon moṅs pa yaṅ104 yoṅs su ma brtags105 na |106 ’khor ba’i bdag ñid ma yin no |1|107   sriṅ mo ’di lta ste dper na | me sbar ba108 ni sreg pa’i bdag ñid yin no || sriṅ mo de bźin du ñon moṅs pa yaṅ109 yoṅs su brtags na |110 ’khor ba’i bdag ñid yin no |2|111   sriṅ mo ’di lta ste 112 dper na | me ni rgyu yod na ’bar ro || sriṅ mo de bźin du113 ñon moṅs pa rnams kyaṅ lta ba’i kun nas ldaṅ ba’i rgyu yod na |114 khams (P84a) gsum du ’bar ro |3|  sriṅ mo ’di lta ste 115 dper na | me ni rgyu med na mi ’bar ro || sriṅ mo de bźin du ñon moṅs pa rnams kyaṅ lta ba’i kun nas ldaṅ ba’i rgyu med na 116 khams gsum du mi ’bar ro |4|  sriṅ mo ’di lta ste 117 dper na | lo stoṅ du ’bar ba’i me la ni skye ba daṅ ’bri ba med do || sriṅ mo de bźin du bskal pa brgya (J262a) stoṅ du |118 (L27a) rgyu ba’i ñon moṅs pa la yaṅ119 |120 skye ba121 daṅ ’bri ba med122 do |5|  sriṅ mo ’di lta ste 123 dper na | me śi ba la ni me źes mi gdags124 so ||125 sriṅ mo de bźin du ñon moṅs 126 pa127 źi ba (T24b) la yaṅ128 |129 ñon moṅs pa źes mi gdags130 so |6|  sriṅ mo ’di lta ste131 dper na | nam mkha’ gaṅ la me132 ’bar yaṅ |133 nam mkha’ ni me des tshig par mi nus (N351b) so || sriṅ mo de bźin du gaṅ raṅ bźin gyis ’od gsal ba134 la |135 glo136 bur gyi ñon moṅs pa137 byuṅ138 yaṅ |139 raṅ bźin gyis ’od gsal ba de ni |140 glo141 bur gyi142 ñon moṅs pa des143 |144 (S26b) kun nas ñon moṅs par byed mi nus so |7| 
(12)譬如無生之火不能燒人。如是當知無想之(13)念不行吾我也。  如所興火還自燒己。如是當(14)知思想之念。塵勞貪欲造生死身。  如木生火(15)其焔遂盛。如是當知邪見顛倒興起塵勞三(16)界然熾。  如火滅後無復焔光。如是當知倒見(17)已止塵則不起。即於三界不興勞垢。  如百千(18)歳火滅不然。人不疑恐畏於冷灰。如是當知(19)雖若干劫習欲塵穢。已解觀之無所積聚。  如(20)火滅盡不可施用。慧明澹怕塵勞不興。  如身(21)中火温熱雖盛則無所燒。如是計之。其心本(22)淨顯耀之明。客塵欲起終不染汚心之源際(23)也。 
譬如火未出時不(c1)能燒薪。如是不生煩惱於流轉中不受生死。(2)  如火出已即能燒薪。惡覺生者流轉生死。  譬(3)如火燒大  譬(5)如無薪火不得然。如是遠離惡見煩惱不生(6)三界。  譬如火然設百千歳無有利益亦不増(7)多。煩惱熾火亦復如是。至百千年無所利益(8)亦不増多。  譬如火滅不至方所。如是智慧滅(9)諸煩惱。亦復如是不至方所。  譬如猛火無能(10)入者。如是自性清淨客塵煩惱生而不能染。(11) 
1) Just like, sister, a fire not ignited does not have the nature of burning, in the same way, sister, the vice which is not imagined does not have the nature of existence (tadyathā bhagini nāgnir ajāto dāhanātmakaḥ, evam eva bhagini na kleśo ’parikalpitaḥ saṃsārātmakaḥ).  2) Just like, sister, a fire which is ignited has the nature of burning, in the same way, sister, the vice which is imagined has the nature of existence (tadyathā bhaginy agnir jāto dāhanātmakaḥ, evam eva bhagini kleśaḥ parikalpitaḥ saṃsārātmakaḥ).  3) Just like, sister, if the fire has a cause it burns, in the same way, sister, if the vices have the cause of the manifestation of viewpoints it burns in the three spheres of existence (tadyathā bhagini hetuko ’gnir jvalati, evam eva bhagini dṛṣṭiparyutthānahetukāḥ kleśās traidhātuke jvalati).  4) Just like, sister, if the fire has no cause it does not burn, in the same way, sister, if the vices does not have the cause of the manifestation of viewpoints it does not burn in the three spheres of existence (tadyathā bhagini nāhetuko ’gnir jvalati, evam eva bhagini na dṛṣṭiparyutthānāhetukāḥ kleśās traidhātuke jvalati).  5) Just like, sister, there is no increase or decrease in the thousand year fire, in the same way, sister, there is no increase or decrease in the vices committed during a hundred thousand world-ages (tadyathā bhagini na varṣasaharsāgner upacayāpacayaḥ, evam eva bhagini na kalpaśatasahasracaritakleśānām upacayāpacayaḥ).  6) Just like, sister, an extinguished fire cannot be called a fire, in the same way, sister, vices at peace cannot be called vices (tadyathā bhagini na praśāntāgnir agniḥ prajñapyate, evam eva bhagini na praśāntakleśaḥ kleśaḥ prajñapyate).  7) Just like, sister, though fire burns in open space it cannot burn the space, in the same way, sister, though the adventitious vices arise in the originally luminous, they are not able to pollute the originally luminous (tadyathā bhagini yatra ākāśe agnir jvalati na so ’gnir ākāśaṃ dagdhuṃ śakyate, evam eva bhagini yatra prakṛtiprabhāsvara āgantukakleśā utpannā api na te kleśās tat prakṛtiprabhāsvaraṃ saṃkleśayituṃ śakyante). 
sriṅ mo ’di (D230b) ltar145 yaṅ gzugs (Q261b) kyi lus la ji ltar blta146 bar bya | bu mos smras pa | ’jam dpal dper na |147 mtsho bran gyi chab kyi naṅ gi chu zla bźin du’o |1|  ’jam dpal gyis smras pa | bu mo phuṅ po rnams ji ltar blta bar bya | bu mos smras pa | ’jam dpal dper na |148 de bźin gśegs pa’i sprul pa bźin du’o |2|  ’jam dpal gyis smras pa | bu mo khams rnams ji ltar blta149 bar bya | bu mos smras pa | ’jam dpal dper na | khams gsum bskal pa’i mes bsregs par gyur pa de150 bźin du’o |3|  ’jam dpal gyis smras pa | bu mo skye mched 151 rnams 152 ji ltar blta bar bya | bu mos smras pa | ’jam dpal dper na | mṅon par ’du bya ba’i las mṅon par ’dus ma bgyis153 pa 154 bźin du’o |4| [(P84b)  ’jam dpal gyis smras pa | bu mo ’khor ’di ji ltar blta155 bar bya | bu mos smras pa | ’jam dpal dper na | ’khor ’di ni steṅ gi156 (L27b) nam mkha’i mtshams bźin du’o |5|  ’jam dpal gyis smras pa | bu mo khyod 157 ji158 ltar blta bar bya | bu mos smras pa | ’jam dpal dper na | bdag gi159 pha daṅ160 ma gñis (N252a) 161 phrad pa 162 bźin du’o |6|  ’jam dpal gyis smras pa | bu mo ṅa163 ji ltar blta bar bya | bu mos164 smras pa | ’jam dpal dper na | (T25a) loṅ ba gzugs la blta165 ba bźin du’o |7|  ’jam dpal gyis smras pa | bu mo khyod kyis chos166 ’di dag thos sam | bu mos smras pa | ’jam dpal dper na | sgyu167 ma (J262b) sprul pa’i rna ba’i168 rnam par rig pa lta bus thos lags so |8|  ’jam dpal gyis (S27a) smras pa | bu mo khyod bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub ’dod dam | bu mos smras pa | ’jam dpal bdag ñid byaṅ chub lags te | yaṅ ’dod par mi bgyid do |9|  ’jam dpal gyis smras pa | bu mo khyod kyis sbyin pa’i pha rol tu phyin pa spyad169 dam | bu mos smras pa | ’jam dpal bdag gis ñon moṅs pa thams cad gtan170 du yoṅs su btaṅ bas 171 spyad lags so |10|  ’jam dpal gyis smras pa | bu mo khyod kyis tshul khrims kyi (Q262a) pha rol tu phyin pa yoṅs su rdzogs par byas sam | bu mos smras pa | ’jam dpal (D231a) nam mkha’ yoṅs su rdzogs pas |172 yoṅs su rdzogs par bgyis lags so |11|173   ’jam dpal gyis smras pa | bu mo khyod kyis174 bzod pa’i pha rol tu phyin pa bsgoms sam | bu mos smras pa | ’jam dpal sems can thams (P85a) cad (N352b) skye ba ma mchis pa daṅ | ’byuṅ ba ma mchis pas bsgoms lags so |12|  ’jam dpal gyis smras pa | bu mo khyod kyis brtson (L28a) ’grus kyi175 pha rol tu phyin pa brtsams176 sam |177 bu mos smras pa | ’jam dpal chos thams cad thob par bgyi ba ma mchis pa’i tshul gyis |178 brtsams lags so |13|  ’jam dpal gyis smras pa | bu mo khyod kyis179 bsam gtan gyi pha rol tu phyin pa la gnas sam | bu mos smras pa | ’jam dpal chos 180 kyi dbyiṅs gnas pa ma mchis pa’i tshul gyis |181 bdag gnas lags so |14|  ’jam dpal (T25b) gyis smras pa | bu mo khyod kyis śes (S27b) rab kyi pha rol tu phyin pa yoṅs su rdzogs par byas sam | bu mos smras pa | ’jam dpal lhag chad ma mchis par yoṅs su rdzogs par bgyis lags so |15|  ’jam dpal gyis smras pa | bu mo khyod kyis byams pa bsgoms sam | bu mos smras pa | ’jam dpal sems can thams cad 182 mi srid pa’i tshul gyis bsgoms lags so |16|  ’jam dpal gyis smras pa | bu mo byaṅ chub sems dpas183 sñiṅ rje chen po gaṅ nas btsal bar (J263a) bya |184 bu mos smras pa | ’jam dpal byaṅ chub sems dpas sñiṅ rje chen po ni 185 sems can thams cad kyi ñon moṅs pa rnams las btsal bar bgyi’o || de ci’i slad du źe na |186 gal te sems can rnams kyi ñon moṅs pa ma mchis par gyur na | (N353a) byaṅ chub sems dpa’ yaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skye bar mi ’gyur ba’i slad (P85b) du’o |17|  ’jam dpal gyis smras pa | bu mo187 byaṅ chub sems dpas188 dga’ ba ga189 las btsal190 bar bya |191 bu mos smras pa | lhag pa’i bsam pa daṅ ldan (Q262b) pa’i byaṅ chub kyi sems las192 so |18|  ’jam dpal gyis (L28b) smras pa |193 bu mo byaṅ chub sems dpa’i btaṅ194 sñoms ci195 źig byed |196 bu mos smras pa | ’jam dpal byaṅ chub sems dpa’i btaṅ197 sñoms ni |198 sems can thams cad la199 mi slu200 ba (D231b) yoṅs su rdzogs par bgyid pa daṅ | chos thams cad la ’gal ba ma mchis par201 ñe bar mchi bar202 bgyid pa’o |19|  ’jam dpal gyis smras pa | bu mo ’gal ba źes bya203 ba (S28a) ji lta bu yin | bu mos smras pa | gaṅ dag ma mchis pa’i ñon moṅs pa rnams spoṅ ba’i204 slad du 205 byaṅ chub la rab tu źugs pa dag go |20| [(T26a)  ’jam dpal gyis smras pa | de dag gaṅ daṅ ’gal206 | bu mos smras pa | phas kyis207 rgol ba thams cad daṅ ṅo |21|  ’jam dpal gyis smras pa | bu mo phas kyis208 rgol ba gaṅ dag209 yin | bu mos smras pa | gaṅ dag bzod pa’i rlom210 sems kyis gźan la rgol ba dag lags so |22|  ’jam dpal gyis smras pa | bu mo bzod pa źes bya ba (N353b) ga211 las ’oṅ |212 bu mos smras pa | ’jam dpal sems can thams cad kyis213 tho btsam214 pa las mchi’o215 |23| de ci’i slad du źe na | tho btsam216 pa ma mchis na |217 bzod pa ci yaṅ218 ma mchis pa’i slad du ste219 | ’jam dpal gaṅ la sems can thams cad kyis220 tho btsam221 pa na | ’khrug pa ma mchis śiṅ |222 gnod pa mi223 bgyid pa de |224 bzod pa bsgom225 pa lags so ||  ’jam dpal gyis smras pa | bu mo khoṅ khro (P86a) ba źes bya ba ji lta bu yin | bu mos smras pa | (J263b) ’jam dpal gaṅ gis bskal pa brgyar bsags226 pa’i dge ba’i rtsa ba rnams la gnod par bgyid pa ’di227 ni khoṅ khro ba źes bgyi’o |24|  ’jam dpal gyis smras pa | (L29a) bu mo khoṅ khro ba med pa228 źes bya ba ji lta bu yin | bu mos smras pa | ’jam dpal gaṅ gis229 sems la źe ’gras pa ma mchis śiṅ |230 yul thams cad la gnod pa231 mi bgyid pa232 ste | de ni bzod pa lags par233 rig par bgyi’o |25|  ’jam dpal gyis smras pa | bu mo ji ltar (S28b) na byaṅ chub sems dpa’ g-yul las rnam (Q263a) par rgyal ba yin |234 bu mos smras pa | ’jam dpal gaṅ chos thams cad la rnam par ’byed kyaṅ mi dmigs pa lags so |26|  ’jam dpal gyis smras pa | bu mo ji ltar na byaṅ chub sems dpa’ bdud phyir rgol235 ba bcom pa yin | bu mos smras pa | gaṅ bdud thams cad ’dul bar bgyid kyaṅ |236 ñon (N354a) moṅs pa ma mchis pa ste | (T26b) de ci’i slad du źe na | ’jam dpal byaṅ chub sems dpa’ ni 237 phuṅ po rnams (D232a) ston kyaṅ |238 phuṅ po’i ñon moṅs pa rnams daṅ lhan cig mi gnas pa daṅ | ’jam dpal byaṅ chub sems dpa’ ni ñon moṅs pa rnams ston kyaṅ |239 raṅ bźin chos ñid kyis chags pa ma mchis pa daṅ | ’jam dpal byaṅ chub sems dpa’240 241 |242 243 sems can yoṅs su smin par bgyi ba’i slad du |244 rga ba daṅ |245 ’chi ba ston kyaṅ |246 chos thams cad la ’chi ’pho 247 daṅ |248 ’gro ba ma mchis par rab tu rtogs pa daṅ | ’jam dpal byaṅ chub sems dpa’ ni249 lha’i bu dag ston kyaṅ |250 phrag251 dog daṅ |252 rlom sems 253 thams cad daṅ bral ba’i slad du’o |27|  ’jam pal gyis smras pa | bu mo byaṅ chub sems dpa’ ji ltar sems can yoṅs su smin par byed | bu mos smras pa |254 (P86b) ’jam dpal byaṅ chub (L29b) sems dpas255 śes rab daṅ |256 thabs yoṅs su sgom257 pas |258 sems can yoṅs su smin par bgyid do |28|  ’jam pal gyis smras pa | bu mo byaṅ chub sems dpas259 ji ltar sems can thams cad kyi druṅ du gnas par bya | bu mos smras (S29a) pa | ’jam dpal raṅ gi sems daṅ śes pa yoṅs su sgom260 pas261 |262 byaṅ chub sems dpas263 sems can thams cad kyi druṅ du gnas par bgyi’o |29| [(J264a)  ’jam dpal (N354b) gyis smras pa | bu mo ’khor ’di ni 264 khyod la chos ñan par ’dod do || bu mos smras pa | ’jam dpal gaṅ du bdag daṅ |265 gźan gyi266 ’du śes ’jug pa de ni |267 ñan par ’tshal ba ma lags la | gaṅ la (Q263b) rna ba’i rnam par rig pas |268 rnam par śes pa ’jug pa269 yaṅ270 |271 ñan par ’tshal272 ba ma273 lags so |30|  ’jam dpal gyis smras pa | bu mo chos ñan par ’dod pa źes bya ba ji lta bu yin |274 bu mos smras pa | ’jam dpal gaṅ gi tshe raṅ gi275 lus la rmi lam gyi mi276 lta bur (T27a) mos pa daṅ | 277 chos ston pa la sgyu ma’i mi278 lta bur mos pa daṅ |279 bstan280 pa’i chos de la yaṅ281 brag ca’i282 sgra skad lta bur mos śiṅ283 mos pa daṅ | rnam par grol ba la284 yaṅ285 |286 gñis su mi bgyid pa de tsam gyis na |287 chos ñan par ’tshal ba lags so |31|  ’jam dpal gyis smras pa | bu mo chos ji ltar288 mñan289 par bya | bu mos smras pa | chos la rton290 pa la291 nan tan bgyid pas |292 chos mñan293 par bgyi’o |32|  de nas ’jam dpal gźon nur gyur pa’i byin gyi294 rlabs daṅ | (D232b) (P87a) raṅ gi dge ba’i rtsa ba bsags pa’i295 śes rab kyis smad ’tshoṅ ma’i bu mo gser mchog ’od dpal gyis de lta de ltar chos bstan pa na | (L30a) ’khor de las srog chags khri ñis stoṅ gis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed par gyur to || byaṅ chub sems dpa’i (S29b) theg pa pa sṅon dge ba’i rtsa ba bsags (N355a) pa’i lha daṅ mi lṅa brgyas296 ni |297 mi skye ba’i chos la bzod pa 298 thob par gyur to299 || srog chags sum khri ñis stoṅ ni 300 chos rnams la chos kyi mig rdul med ciṅ dri ma daṅ bral ba rnam par dag go ||  bu mo de yaṅ301 chos ñan pa’i dga’ ba daṅ | mchog tu dga’ bas |302 chos rnams la rjes su ’thun303 pa’i bzod pa thob par gyur to || des304 bzod pa thob nas |305 ’jam dpal gźon nur gyur pa’i rkaṅ pa la gtugs306 te |307 ’jam dpal thugs brtse308 ba’i slad du |309 bdag rab tu dbyuṅ310 du gsol |311 tshul bźin ma lags par312 bskyed pa |313 ’phags pa ma lags pa | ’phags pa’i chos las ñams par bgyid pa’i lus 314 ’di las thar par mdzad du gsol źes rab tu ’byuṅ315 bar gsol ba (J264b) btab bo ||316  
145. P: lta ste for ltar  146. P: lta  147. Q: om. |  148. Q: om. |  149. P: lta  150. L: ba; P: om. pa de; T: pa for pa de  151. L: ins. drug  152. P: ins. ni  153. L: bgyid  154. P: ins. bgyis  155. P: lta for ltar blta  156. P: gis  157. LST: ins. ñid  158. T: om. ji  159. LST: om. gi  160. L: om. daṅ  161. DJNQ: ins. kyi gñis  162. DJNPQ: ins. ma mchis pa  163. P: om.; Q: de  164. P: mo  165. LST: ji lta; P: lta for blta  166. LST: om. chos  167. PQ: rgyu  168. P: om. rna ba’i  169. P: spyod  170. S: gtam  171. P: ins. |  172. DJNPQS: om. |  173. J: om. ||  174. P: om. kyis  175. P: kyis  176. P: rtsams; T: brtsoms  177. P: om. |  178. DJNPQS: om. |  179. Q: om. kyis  180. LST: ins. thams cad  181. DJNPQS: om. |  182. L: ins. ni  183. LPT: dpa’i; S: pa’i  184. JN: om. |  185. P: ins. |  186. J: om. | ?  187. Q: om. bu mo  188. LST: dpa’i; Q: dpa’  189. LP: gaṅ  190. L: rtsal  191. JN: om. |  192. L: lags  193. JN: om. |  194. PT: gtaṅ  195. P: ji  196. JN: om. |  197. PQ: gtaṅ  198. DJNPQ: om. |  199. LST: om. la  200. S: bslu  201. S: pas  202. P: om. mchi bar  203. LST: bgyi  204. ST: spaṅ ba’i; LQ: spaṅs pa’i  205. P: ins. |  206. P: mgal  207. LPQT: kyi  208. DLPT: kyi  209. LPST: dag gaṅ for gaṅ dag  210. P: sloms  211. P: gaṅ  212. J: || for |  213. P: kyi  214. N: mtho btsams; JQ: tho brtsam; S: mtho btsam  215. P: ’chi’o  216. N: mtho btsams JQ tho brtsam; P: tho tsam; S: mtho btsam  217. DJNPQ: om. |  218. N: ci’aṅ  219. P: te  220. LS: gaṅ gis; T: gaṅ la sems can gaṅ gis for thams cad kyis; P: kyi for kyis  221. LN: mtho btsams JQ tho brtsams; PT: tho btsams; S: mtho btsam  222. DJNPQ: om. |  223. P: ma  224. DJNPQS: om. |  225. N: bsgoms  226. LP: brtsags  227. LST: de  228. LST: bzod pa for khoṅ khro ba med pa  229. LST: gi  230. DJNQ: om. |  231. P: par  232. LST: bya ba for bgyid pa  233. P: la for lags par  234. T: ||  235. P: brgal  236. DJNPQ: om. |  237. P: ins. |  238. DJNPQ: om. |  239. DJNPQ: om. |  240. P: dpa’i  241. DLPST: ins. ni  242. DJNPQ: om. |  243. P: om. sems can yoṅs su smin par bgyi ba’i slad du | rga ba daṅ | ’chi ba ston kyaṅ | chos thams cad la ’chi ’pho daṅ | ’gro ba ma mchis par rab tu rtogs pa daṅ | ’jam dpal byaṅ chub sems dpa’ ni which, however, is inserted in the next paragraph.  244. S: om. |  245. DJNQS: om. |  246. DJNQ: om. |  247. DJNQ: ins. ba  248. DJN: om. |  249. End of P omission  250. DJNPQ: om. |  251. P: phra  252. DJNPQ: om. |  253. S: ins. can  254. P: om. bu mos smras pa | but ins. jam dpal byaṅ chub sems dpa’ sems can yoṅs su smin par bgyi ba’i (86b) slad du brga ba daṅ | ’ chi ba ston kyaṅ chos thams cad la ’chi ’pho daṅ ’gro ba ma mchis par rab tu rtogs pa daṅ | Cf. the omission in the preceding paragraph.  255. P: dpa’  256. DJNPQ: om. |  257. P: bsgoms; QS: bsgom; T: sgoms  258. DJNQS: om. |  259. T: dpa’  260. P: bsgom; S: bsgoms  261. T: bas  262. DJNQ: om. |  263. L: dpa’s; ST: dpa’  264. P: ins. khyod ’di ni  265. DJNPQS: om. |  266. L: om. gyi; ST: du for gyi  267. DJNPQ: om. |  268. DJNPQS: om. |  269. LST: na for pa  270. N: pa’aṅ  271. DJNPQ: om. |  272. LP: mtshal  273. P: om. ma  274. P: om. |  275. P: gis  276. P: om. mi  277. LST: om. chos ston pa la sgyu ma’i mi lta bur mos pa daṅ |  278. P: lam for mi  279. End of LST omission.  280. LST: ston  281. N: la’aṅ  282. LQST: cha’i  283. P: om. mos śiṅ  284. LST: om. la  285. N: la’aṅ  286. DJNPQS: om. |  287. DJNPQ: om. |  288. T: lta  289. P: ñan  290. DJLQ: ston  291. P: om. rton pa la; T: om. la  292. P: pa; S: na for pas; DJNPQS: om. |  293. P: ñan  294. P: gyis  295. T: bstsal pa’i for bsags pa’i  296. LST: brgya; Q: ba rgyas  297. DJN: om. |  298. T: ins. |  299. Q: te  300. T: ins. | des bzod pa thob nas | ’jam dpal gźon |  301. N: de’aṅ  302. J: DJNQ om. |  303. N: mthun  304. L: de nas for des  305. DJNQ: om. |  306. Q: btugs  307. JN: om. |  308. Q: rtse  309. DJNQ: om. |  310. LST: ’byuṅ  311. Q: || for |  312. LST: pa kun for par  313. JN: om. |  314. LS: ins. ’di lus; T: ins. ’di lus ’di lus  315. LST: dbyuṅ  316. T: |; JN: om. || 
於是文殊師利復問其女。又當云何觀于(24)色身。答曰。猶如水中之月影也。  又問。云何觀(25)五陰體。答曰。猶如無化如來之化也。  又問。諸(26)種當云何觀。答曰。猶如水火二界也。  又問。(27)云何觀諸入事乎。答曰。猶如無施因縁罪福(28)所行也。  又問。云何觀此諸會。答曰。而悉照曜(29)會者心性。  又問。云何還觀爾身。答曰。猶如(b1)吾之父母。平等定者而無有二也。  又問。云何(2)以觀吾身。答曰。猶如生盲不見諸色。  又問。云(3)何曾聽此法乎。答曰。已聞是法如幻師化化(4)人所聽也。  又問。云何汝豈爲發無上正眞道(5)乎。答曰。吾則是道無所志求。  又問。云何爲奉(6)行於施度無極乎。答曰。修一切度捨諸塵勞(7)也。  又問。爲具足戒度無極乎。答曰。所具足者(8)周滿如空也。  又問。爲奉行於忍辱乎。答曰。所(9)可遵修一切諸法無起無生。  又問。爲慇懃精(10)進行乎。答曰。修行諸法無所至湊也。  又問。以(11)爲建立寂度無極乎。答曰。建於法界住無所(12)住也。  又問。爲已具足智度無極乎。答曰。志無(13)憍慢心不自大也。  又問。爲行慈乎。答曰。以爲(14)曉了一切衆生悉無所有。  又問。當於何求大(15)哀菩薩乎。答曰。當於衆生塵勞中求。所以者(16)何。大哀菩薩欲得制御衆生塵勞。則發無上(17)正眞道意也。  又問。行喜菩薩當復何求。答曰。(18)己心眞實志性清淨。化諸憂慼是菩薩喜也。  (19)又問。菩薩行護云何具足乎。答曰。衆生所諍(20)變鬪之事。具足化之使至安和。  又問。何謂爲(21)諍。答曰。蠲除無實虚僞塵勞。志建佛道者也。  (22)又問。與誰共諍。答曰。與外衆邪異學心不同(23)者也。  又問。衆邪異學爲何所是。答曰。見他所(24)興不能忍辱而自隨者也。  又問。菩薩忍辱何(25)所志趣。答曰。開化一切衆生之故也。所以者(26)何。若不開導。何謂忍辱化衆生者。無瞋結恨(27)亦不憂慼。則爲忍辱。  又問。何謂危害。答曰。(28)積累徳本爲憂惱事。是爲危害。  又問。何謂無(29)害乎。答曰。諸界不憂則爲守仁。此謂無害也。  (c1)又問。何謂菩薩選擇戰鬪。答曰。選擇諸法無(2)所獲故。  又問。云何菩薩降伏衆魔。答曰。無所(3)著故不滅塵勞。所以者何。菩薩降伏五陰不(4)與塵倶。以此勝魔菩薩降塵不汚本淨。究竟(5)本末曉了諸法。開化衆生除老死患。告諸天(6)子。文殊師利菩薩者。則爲已離一切之智諸(7)通慧想也。  又問。女言。云何菩薩開化衆生。答(8)曰。專秉善權修行智慧。  又問。云何菩薩建立(9)群生。答曰。建立己心之慧聖達菩薩。乃能開(10)化一切群生。  又問。今女説法此之衆會悉善(11)聽受也。答曰。此不爲善聽受者也。所以者何。(12)有彼我想而反勸耳。立於識故也。  又問。云何(13)聞法爲善聽者。答曰。設能信己如夢。其説經(14)法如幻師化了聽假音。不著其聲不造解脱。(15)有二事者。是乃名爲善聽受法也。  又問。云何(16)聽承法理。答曰。文殊師利歸命法者也(17)  爾時上金光首。承文殊師利童眞建立威神。(18)亦已本徳所修智慧。於衆會中如應説法。萬(19)二千人。皆發無上正眞道意。五百天子。宿(20)9殖徳本志菩薩乘者。得不起法忍。三萬二千(21)天與人。遠塵離垢諸法得法眼淨。  女説法已(22)心懷欣豫。則自逮得柔順法忍。即便投身文(23)殊師利足下自歸。唯願至聖。聽我之身得爲(24)沙門。加哀濟脱不順之念。衆人所行皆非賢(25)觀也。 
爾時文殊師利問金色女言。云何見身。金色(12)女言。如見水中月。  又問云何見五陰。女言。如(13)見佛所化人。  又問。云何見十八界。女言。如見(14)劫火燒諸世界。  又問。云何見十二入。女言。如(15)不作業行。  又問。云何見四衆。女言。如見上虚(16)空。  又問。云何觀自身。金色女言。知從父母和(17)合而生。  又問。云何見我身。女言。如盲人見(18)色。  又問。汝今聽此法耶。金色女言。如幻人聽(19)法。  又問。汝發阿耨多羅三藐三菩提心耶。金(20)色女言。我已發心不復更發。  又問。汝行檀那(21)波羅蜜耶。女言。煩惱中不行亦不捨。  又問。汝(22)滿尸波羅蜜耶。女言。滿如虚空滿。  又問。汝修(23)羼提波羅蜜耶。女言。已修如一切衆生不生(24)不出。  又問。汝發毘梨耶波羅蜜耶。女言。已發(25)如一切法不可得。  又問。汝住禪波羅蜜耶。女(26)言。已住如法界中住。  又問。汝滿般若波羅蜜(27)耶。女言。已滿云何滿。不増不減方便智故。  又(28)問。汝修慈耶。女言。已修如一切衆生不生。  又(29)問。菩薩大悲當於何求。女言。於一切衆生煩(a1)惱中求。何以故。若衆生無煩惱者。菩薩不發(2)阿耨多羅三藐三菩提心。  文殊師利言。喜心(3)當於何求。女言。於最勝信清淨菩提喜心中(4)求。  文殊師利言。菩薩捨心云何滿。女言。捨離(5)一切衆生鬪諍是名爲滿。遠離一切諸法諍(6)論是故名滿。  文殊師利言。云何名諍論。女言。(7)若菩薩自言我當捨離一切煩惱度脱一切衆(8)生。是名諍論。  文殊師利又言。與誰諍論。女(9)言。一切外道。  又問。誰是外道。女言。於他邪(10)説隨順忍受是名外道。  復次菩薩忍心從何(11)而生。女言。從一切衆生惱亂中生。何以故。若(12)不惱亂忍心不生故。若菩薩受諸衆生呵罵(13)打辱。其心如地不起怨恨。是名爲忍。  文殊師(14)利言。云何瞋恨。女言。瞋恨者能滅百劫所作(15)善業。是名瞋恨。  又問云何非瞋恨。女言。若於(16)一切煩惱境中無所障礙。名無瞋恨。  文殊師(17)利言。菩薩於諍論中云何能勝。女言。菩薩於(18)一切法無所分別亦無所得。是名爲勝。  文殊(19)復言。云何菩薩遠離魔怨。女言。菩薩雖現行(20)魔業無所染著。是則名爲遠離魔怨。何以故。(21)菩薩雖現五陰煩惱。不與五陰煩惱和合。體(22)性無染故。菩薩雖示生死教化衆生。知一切(23)法無去來故。雖爲衆生説1天魔道。於一切智(24)中自身遠離我我所故。  文殊問言。菩薩云何(25)教化衆生。女言。當修方便般若波羅蜜能教(26)化故。  文殊又言。菩薩云何安住一切衆生。女(27)言。如菩薩自住智中。一切衆生亦如是住。  文(28)殊師利言。女子。一切大衆聞汝説法心生愛(29)樂恭敬於汝。女言。文殊師利。不應如是恭敬(b1)供養。如是供養者不名供養。何以故。若見自(2)身他身及見有法。而可説者不名供養。若不(3)見自身他身及有法者。是名供養。如是無聞(4)無著是名聽法。亦名供養。  文殊師利言。云何(5)法供養。女言。若觀身如夢。説者如幻。所聞法(6)如響。如是信已不作二種解脱。是名法供養。(7)  文殊問言。云何聽法。女言。如説修行是名(8)聽法。是金色女以文殊師利童子神通力故。(9)又以自身過去善根智慧力故。於彼衆中如(10)法説法。  爾時金色女説此法時。衆中有億千(11)人。發阿耨多羅三藐三菩提心。復有過去深(12)種善根諸天人衆。其數五百得無生法忍。三(13)萬2三千天人。遠塵離垢得法眼淨。  勝金色女(14)淨心歡喜得順法忍。得順忍已。禮文殊師利(15)足。自於己身深生慚愧。作如是言。我於正法(16)猶如死人。唯願慈愍聽我出家。 
1) But even though that is the case, sister, how should the body of form be regarded (evam api bhagini kathaṃ rūpakāyo draṣṭavyaḥ)? The girl said: Mañjuśrī, just like the reflection of the moon in a small lake (āha yathā mañjuśrīr hradodakāntara udakacandraḥ).  2) Mañjuśrī said: How, girl, should the parts of personality be regarded? The girl said: Just like, Mañjuśrī, the manifestation of the Real Being (mañjuśrīr uvāca kathaṃ dārike skandhā draṣṭavyāḥ, āha yathā mañjuśrīs tathāgatasya nirmāṇaḥ).  3) Mañjuśrī said: How, girl, should the spheres of sense-perception be regarded? The girl said: Just like, Mañjuśrī, the three spheres of existence when consumed by the fire of the world-age (mañjuśrīr uvāca kathaṃ dārike dhātavo draṣṭavyāḥ, āha yathā mañjuśrīḥ kalpāgniparidagdhaṃ traidhātukam).  4) Mañjuśrī said: How, girl, should the fields of sense-perception be regarded? The girl said: Just like, Mañjuśrī, an action to be formed as unformed (mañjuśrīr uvāca kathaṃ dārika āyatanāni draṣṭavyāni, āha yathā mañjuśrī anabhisaṃskṛtam abhisaṃskartavyaṃ karma ).  5) Mañjuśrī said: How, girl, should this congregation be regarded? The girl said: Just like, Mañjuśrī, the empty space above us (mañjuśrīr uvāca kathaṃ dārika iyaṃ parṣad draṣṭavyā, āha yathā mañjuśrīr uparivihāyo’ntarikṣam).  6) Mañjuśrī said: How, girl, should you be regarded? The girl said: Just like, Mañjuśrī, a meeting between my mother and father (mañjuśrīr uvāca kathaṃ dārike tvaṃ draṣṭavyā, āha yathā mañjuśrīr mātāpitṛsamāgamanam).  7) Mañjuśrī said: How, girl, should I be regarded? The girl said: Just like, Mañjuśrī, the seeing of a form of a blind (mañjuśrīr uvāca kathaṃ dārike ’haṃ draṣṭavyāḥ, āha yathā mañjuśrīr anadhakasya rūpadarśanam).  8) Mañjuśrī said: Girl, are these teachings heard by you? The girl said: They are heard, Mañjuśrī, as the aural information of a magically created [man] (mañjuśrīr uvāca tvayā dārika ime dharmāḥ śrutāḥ, āha yathā mañjuśrīr māyānirmitasya śrotravijñaptyā śrutāḥ).  9) Mañjuśrī said: Girl, do you wish to reach the incomparable complete awakening? The girl said: Mañjuśrī, since I am the awakening myself I do not need to wish for it once more (mañjuśrīr uvāca tvaṃ dārike ’nuttarāṃ samyaksaṃbodhim icchasi, dārikovācāham eva mañjuśrīr bodhir na punar icchāmi).  10) Mañjuśrī said: Girl, have you practiced the perfection of giving? The girl said: Mañjuśrī, I have practiced it by completely giving away my vices (mañjuśrīr uvāca tvayā dārike dānāpāramitā caritā, āha mayā mañjuśrīḥ sarvakleśātyantaparityāgena caritā).  11) Mañjuśrī said: Girl, have you fulfilled the perfection of morality? The girl said: Mañjuśrī, I have fulfilled it in the way of filling up empty space (mañjuśrīr uvāca tvayā dārike śīlapāramitā paripūritā, āhākāśaparipūranayā mañjuśrīḥ paripūritā).  12) Mañjuśrī said: Girl, have you cultivated the perfection of tolerance? The girl said: Mañjuśrī, I have cultivated it by means of the unbornness and absence of all beings (mañjuśrīr uvāca tvayā dārike kṣāntipāramitā bhāvitā, āha sarvasatvānutpādābhāvena mañjuśrīr bhāvitā).  13) Mañjuśrī said: Girl, have you undertaken the perfection of vigour? The girl said: Mañjuśrī, I have undertaken it by the principle that all moments of existence are beyound reach (mañjuśrīr uvāca tvayā dārike vīryapāramitārabdhā, āha sarvadharmāprāptinayena mañjuśrīr ārabdhā).  14) Mañjuśrī said: Girl, are you established in the perfection of meditation? The girl said: Mañjuśrī, I am established by the principle that total reality is not established (mañjuśrīr uvāca tvayā dārike dhyānapāramitāvasthitā, āha dharmadhātvanavasthānayena mañjuśrīr aham avasthitā).  15) Mañjuśrī said: Girl, have you fulfilled the perfection of insight? The girl said: Mañjuśrī, I have fulfilled it in the way that there is no rest (mañjuśrīr uvāca tvayā dārike prajñāpāramitā paripūritā, dārikovācānadhikaṃ mañjuśrīḥ paripūritā).  16) Mañjuśrī said: Girl, have you cultivated the friendliness? The girl said: Mañjuśrī, I have cultivated it by the principle that all beings are non-existent (mañjuśrīr uvāca tvayā dārike maitrī bhāvitā, āha sarvasatvābhāvanayena mañjuśrīr bhāvitā).  17) Mañjuśrī said: Girl, from where is great compassion to be sought by the bodhisatva? The girl said: Mañjuśrī, great compassion is to be sought by the bodhisatva from the vices of all beings. Why? If the vices of all beings did not exist, the bodhisatva would not produce the thought of awakening (mañjuśrīr uvāca mahākaruṇā dārike yato bodhisatvena paryeṣṭavyā, āha mahākaruṇā mañjuśrīr bodhisatvena sarvasatvānāṃ kleśebhyaḥ paryeṣṭavyā. tat kasya hetoḥ. sarvasatvānāṃ kleśā yadi na bhaveyur bodhisatvo ’nuttarāyāṃ samyaksaṃbodhau na cittam utpādayet).  18) Mañjuśrī said: Girl, from where is joy to be sought by the bodhisatva? The girl said: Mañjuśrī, joy is to be sought by the bodhisatva from the thought of awakening characterized by great determination (mañjuśrīr uvāca muditā dārike yato bodhisatvena paryeṣṭavyā, āha muditā mañjuśrīr bodhisatvenādhyāśayasahagatād bodhicittāt paryeṣṭavyā).  19) Mañjuśrī said: Girl, what does the equanimity of the bodhisatva effect? The girl said: Mañjuśrī, the equanimity of the bodhisatva fulfils true speech towards all beings and demonstrates the absence of aversion towards any moments of existence (mañjuśrīr uvāca bodhisatvasyopekṣā dārika kiṃ karoti, āha bodhisatvasyopekṣā mañjuśrīḥ sarvasatveṣv avisaṃvādanatāṃ paripūrayati sarvadharmeṣv aprativirodhatāṃ copadarśayati).  20) Mañjuśrī said: Girl, what are the ones filled with aversion? The girl said: Those, Mañjuśrī, who have entered awakening trying to get rid of the vices which really are inexistent (mañjuśrīr uvāca katame dārike prativiruddhā iti, āha ye ’bhūtakleśaprahāṇāya bodhipraviṣṭāḥ).  21) Mañjuśrī said: Girl, to whom are they averse? The girl said: To all with other views (mañjuśrīr uvāca te dārike kena prativiruddhā, āha sarvaparapravādibhiḥ).  22) Mañjuśrī said: But, girl, who are the ones with other views? The girl said: Those who speak to others with conceited thoughts of tolerance (mañjuśrīr uvāca katame dārike parapravādinaḥ, āha ye kṣāntimanyanayā parān pravadanti).  23) Mañjuśrī said: Girl, where does tolerance come from? The girl said: Mañjuśrī, it comes from being hurt by all beings. Why? If one is not hurt there is no tolerance. One who unperturbed does not hurt anyone, even though hurt by all beings, he has cultivated tolerance (mañjuśrīr uvāca kasmād dārike kṣāntir ity āgatā, āha sarvasatvaviheṭhanāyā mañjuśrīr āgatā. tat kasya hetoḥ. nāviheṭhanāyāṃ kṣāntiḥ kācid bhavet. yo mañjuśrīḥ sarvasatvaviheṭhanāyām aprakupito na viheṭayati sa kṣāntibhāvitaḥ).  24) Mañjuśrī said: Girl, what is aversion like? The girl said: Mañjuśrī, because it destroys the roots of good collected for a hundred world ages, that is why it is called aversion (mañjuśrīr uvāca katamo dārike pratigha iti, āha yena mañjuśrīḥ kalpaśatopacitaṃ kuśalamūlaṃ pratihanti tenocyate pratigha iti).1   25) Mañjuśrī said: Girl, what is absence of aversion ? The girl said: Mañjuśrī, the one without negative thoughts does not harm any field of sense perception, he is [also] to be known as tolerant (mañjuśrīr uvāca katamo dārike ’pratigha iti, āha yo mañjuśrīr apratihatacitto na sarvaviṣayān pratihanti sa kṣānta iti veditavyaḥ).  26) Mañjuśrī said: Girl, how does the bodhisatva become victorious in the battle? The girl said: Mañjuśrī, he discerns all moments of existence but does not apprehend them (mañjuśrīr uvāca kathaṃ dārike bodhisatvo vijitasaṃgrāmo bhavati, āha yo mañjuśrīr vicīya sarvadharmān nopalabhate).2   27) Mañjuśrī said: Girl, how does a bodhisatva become a killer of the fiend, the Evil One? The girl said: Mañjuśrī, he is one who does not get sullied even though he is one who subdues the Evil One (mañjuśrīr uvāca kathaṃ dārike mārapratyarthikaghātako bhavati, āha yo mañjuśrīr na māradamako ’pi kliśyate). Why? Mañjuśrī, the bodhisatva shows the parts of his personality, but he does not abide with the vices in the parts of personality (tat kasya hetoḥ, na bodhisatvo mañjuśrīḥ skandhān darśayann api skandhakleśaiḥ sārdhaṃ saṃvasati); and, Mañjuśrī, even though the bodhisatva demonstrates vices, he is essentially and by his nature not attached to them (bodhisatvo mañjuśrīḥ kleśān darśayann api svabhāvadharmatayāsaktaḥ); he demonstrates old age and death to mature living beings, but he understands that all moments of existence are beyond death and movement (satvaparipācanāya jarāmaraṇaṃ darśayann api sarvadharmān acyutanirgamanān prabodhati); and even though, Mañjuśrī, the bodhisatva shows [these qualities] as a son of a god, he is without all envy and conceit (bodhisatvo mañjuśrīr devaputro darśayann api sarverṣyāmanyanāprahīṇaḥ).  28) Mañjuśrī said: Girl, how does the bodhisatva bring living beings to maturity? The girl said: Mañjuśrī, the bodhisatva brings beings to maturity by cultivating insight and expedient means (mañjuśrīr uvāca kathaṃ dārike bodhisatvaḥ sattvān paripācayati, āha bodhisatvo mañjuśrīḥ prajñopāyaparibhāvanayā satvān paripācayati).  29) Mañjuśrī said: Girl, how does the bodhisatva stay in the nearness of all beings? The girl said: Mañjuśrī, by cultivating his own thoughts and knowledge does he stay in the nearness of all beings (mañjuśrīr uvāca kathaṃ dārike bodhisatvaḥ sarvasatvāntike tiṣṭhati, āha svacittajñānaparibhāvito mañjuśrīr bodhisattvaḥ sarvasatvāntike tiṣṭhati).  30) Mañjuśrī said: Girl, is there in this congregation a wish to listen to your teachings? The girl said: Mañjuśrī, in the one who has entered into the concept of self and others there is no wish to listen, in the one who has entered into the consciousness of information derived from hearing there is no wish to listen (mañjuśrīr uvāca iyaṃ dārike parṣat tvaddharmaṃ śuśrūṣamāṇā, āha yasya mañjuśrīḥ parātmasaṃjñāpraveśaḥ so ’śruśrūṣamāṇo yasya śrotravijñaptivijñānapraveśaś cāśruśrūṣamāṇaḥ).  31) Mañjuśrī said: Girl, so what is the wish to listen to religion? The girl said: Mañjuśrī, when one believes in one’s own body as in a man appearing in a dream, when one believes in the teacher of religion as in a man created through magical deception, when one believes in that religious teaching as in an echo, when there is no duality of belief and liberation, that much is the wish to listen (mañjuśrīr uvāca katamā dārike dharmasya śuśrūṣaṇatā, āha yadā mañjuśrīḥ svakāye yathāsvapnapuruṣādhimuktir dharmadeśake yathāmāyāpuruṣādhimuktir tasyāṃ dharmadeśanāyāṃ yathāpratiśrutkādhimuktir adhimuktivimuktyor advaidhīkāras tāvatī śuśrūṣaṇatā).  32) Mañjuśrī said: Girl, how then should the religious teaching be listened to? The girl said: Mañjuśrī, the religious teaching should be listened to so that one progresses in the reliance on the religious teaching (mañjuśrīr uvāca kathaṃ dārike dharmaḥ śrotavyaḥ, āha dharmapratisaraṇe pratipattyā dharmaḥ śrotavyaḥ).  Then, when the daughter of a courtesan Suvarṇottamaprabhāśrī taught religion in that way by means of the powerful precence of the princely Mañjuśrī and the insight resulting from the roots of good which she had collected, twelve thousand beings in that congregation produce the thought of the incomparable complete awakening, five hundred gods and men who had collected roots of good as followers of the bodhisatva’s way attained the tolerance that all things are unborn, and thirty two thousand beings attaind the impeccable pure sight into the moments of existence (atha mañjuśriyaḥ kumārabhūtasyādhiṣṭhānena svakuśalamūlopacayaprajñayā suvarṇottaraprabhāśriyā gaṇikāduhitayā tathā tathā dharma upadiśyamāne, tasyāṃ parṣadi dvādaśaśataprāṇinām anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni, pañcaśatadevamānuṣyāṇāṃ bodhisatvayānikānām pūrvakuśalamūlopacitānām anutpattikadharmakṣāntir upalabdhā, dvātriṃśatyāḥ prāṇisahasrasya virajo vigatamalaṃ dharmacakṣur viśuddham).  The girl attained, by the joy and rapture resulting from hearing about religion, the kind of tolerance which is in correspondence with the moments of existence (tasyā dārikayā dharmaśravaṇasya prītyā prāmodyena dharmeṣv ānulomikī kṣāntir upalabdhā). Having attained it she fell down before the feet of the princely Mañjuśrī, asking him for the ascetic life: “Out of compassion, Mañjuśrī, allow me to enter the ascetic life, and release me from this body being made up of the superficial, which is not noble and destroys the noble religion (sā kṣāntim upalabhya mañjuśriyaḥ kumārabhūtasya pādayor nipatya, anukampām upādāya mañjuśrīḥ pravrājahi mām, mocaya mām asmād ayoniśa’utpāditād anāryād āryadharmadūṣakāt kāyād iti pravrajyām adhyaiṣata). 
 
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