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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    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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Mañjuśrīvikrīḍitasūtra
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionSection 1
Click to Expand/Collapse OptionSection 2
Click to Expand/Collapse OptionSection 3
Click to Expand/Collapse OptionSection 4
Click to Expand/Collapse OptionSection 5
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de nas smad ’tshoṅ ma’i bu mo gser mchog ’od dpal |1 chos kyi ’bab2 stegs su ni źugs | gtiṅ ni rñed 3 thaṅ la ni phyin | ma rig pa’i mun pa daṅ ni bral te | srid pa’i skyon gyi4 ñon moṅs pa ’jigs par lta5 ba ni legs par mthoṅ nas | ’jam dpal gźon nur gyur pa’i rkaṅ pa la mgo bos phyag ’tshal te | lan gsum 6 bskor ba byas nas |7 śiṅ rta la źon kar8 tshigs su bcad pa ’di dag smras so || 
於時(19)上金光首。逮得時節獲致法誼。至於光明離(20)諸窈冥。覩見塵勞開示眞諦。則前稽首文殊(21)師利足下。繞之三匝還復上車。則説頌曰(22) 
時金色(6)女。諦知生死煩惱惡法住離欲際。得離欲光(7)明除欲闇冥。禮文殊師利足禮足已。右遶三(8)匝。臨欲上車而説偈言(9) 
Then the daughter of a courtesan Suvarṇottamaprabhāśrī went down onto the dharma-stair where one descends from the cart, stepping down and trodding upon the earth. Freed from the obscuration of ignorance (avidyāndhakāra) she had fully realized the vision of fear regarding the vices resulting from the imperfections of existence (bhāvadoṣakleśabhayadarśana), and having bowed her head to the feet of the princely Mañjuśrī and circumambulated him three times, she expressed herself by means of verses beside the stairs of the cart: 
raṅ bźin rnam dag chags pas ma chags śiṅ ||9 rtag tu byams sems sdaṅ10 bas sdaṅ ba med ||11
śes rab snaṅ śar gti mug rmoṅs bral ba || ñon moṅs med par śiṅ rta bźon12 par bya |1| (T30a)  gaṅ gis sṅon chad (N358b) bdag ni rgyal13 gyur ciṅ ||14 nor chags tshoṅ dpon bu daṅ lhan cig tu15 ||16
śiṅ rtar źugs nas skyed17 mos tshal18 soṅ ba ||19 ’dod pa’i rnam rtog de dag gaṅ du soṅ |2|  ji ltar sprin tshogs stug20 pos sa khebs na ||21 ñi ma’i ’od zer22 lham me lhan ner23 min ||24
’on kyaṅ ’od zer25 de dag gar mi ’gro || sprin gyis bsgribs pas snaṅ ba med du zad |3|26   de bźin ñon moṅs bsgribs27 pas byis pa28 kun || śes rab snaṅ la blo skye med pa (S33a) yaṅ ||29
śes rab yul 30 gaṅ na yaṅ31 gnas pa med ||32 ñon moṅs yoṅs su śes pas śes rab snaṅ |4|33   ñon moṅs gaṅ nas ’oṅ ba’aṅ ma yin źiṅ ||34 yul gyi phyogs char ’gro ba’aṅ35 ma yin te ||36
tshul bźin ma yin pa las ñon moṅs ’byuṅ ||37 tshul bźin gyis (L33b) ni de dag ’byuṅ mi ’gyur |5|38   bor39 ba med ciṅ blaṅs pa’aṅ yod ma yin ||40 bskyed pa med ciṅ bkag pa’aṅ yod ma yin ||41
gźan la ma byin phrogs pa’aṅ ma yin (Q266b) te ||42 chos mñam ñid kyis bdag kyaṅ rnam par dag |6| (D235a)  ’bru mar sgron ma mun par byuṅ43 ba na ||44 mun pa phyogs su soṅ pb45 med pa ltar ||46
śes rab kyis ni mun pa med gyur na ||47 ñon moṅs zad gyur med ciṅ ’byuṅ ba’aṅ48 med |7|49   ji ltar sman pas nad pa gso ba na ||50 de yi51 khams ni ’jig52 par mi byed kyaṅ ||53
de yi54 glo55 bur nad ni (J267a) źi bar ’gyur || nad rnams gźan yaṅ ’byuṅ ba med pa ltar |8|56   de (N359a) bźin sman pa’i dam pa ’jam dbyaṅs kyis ||57 rigs58 pa’i tshul mkhyen sbyor ba sna tshogs kyis ||59
sems can ñon moṅs ñe bar źi mdzad kyaṅ ||60 chos rnams rnam par ’jig par mdzad pa med |9|61   phuṅ po ’di daṅ khams rnams ’di dag daṅ ||62 (T30b) skye mched ’di rnams gtan63 du ’gyur ba med ||64
gaṅ dag sṅon chad ñes ldan dug bcas pa ||65 de dag da ni dug med ’gyur ba med |10|66  
本性爲清淨 貪欲不能汚(23)
則無有瞋恚 常遵修慈心(24)
亦不有愚冥 起智慧光明(25)
至徳以如是 然後乃上車(26)  前隨畏間子 而習爲放逸(27)
吾本貪欲意 今者爲所湊(28)
諸恐畏難者 財利之貪欲(29)
上車以離此 故擧聲歌頌(822c1)  譬如純厚陰 降雨潤於地(2)
則蔽日宮殿 使人眼不見(3)
其耀不爲冥 亦無奪明者(4)
客雲之所爲 令光不顯現(5)  愚者心本淨 客塵亦如是(6)
由想不覺了 覆蔽智慧光(7)
計彼明達者 不爲有處所(8)
已蠲除塵勞 則號爲智慧(9)  智慧不憍慢 心淨無損減(10)
推之無從來 去亦無所到(11)
從念不順正 則有塵勞欲(12)
已應如法念 便趣無所至(13)  名無有處所 而無有受者(14)
則亦無所生 亦無有滅者(15)
不施無所斷 亦不依他人(16)
快哉此正法 微妙甚清淨(17)  譬如油然燈 照入諸窈冥(18)
計彼闇昧者 不知所歸趣(19)
智慧亦如是 滅除衆愚冥(20)
不覩塵勞處 順念成所來(21)  猶如有良醫 療治於衆病(22)
不令身増減 亦無所忘失(23)
病則是遊客 其10疾已滅除(24)
亦無有異習 不知疹去處(25)  溥首亦如是 上軟之音聲(26)
覩衆生厄疾 若干以療治(27)
除垢令清淨 趣之智慧門(28)
有所造變者 非法不爲論(29)  今此五陰者 及與諸種大(823a1)
衰入已顯現 本無有1差特(2)
是輩這前時 有毒瞋恚倶(3)
今則無傷害 亦無若干變(4) 
我今上車離三毒 體性清淨無貪染(10)
遠離瞋恚有慈心 無復愚癡得智慧(11)  我貪覺觀已清淨 今當上車詣林去(12)
我昔有貪心迷醉 耽著財色不覺知(13)  猶如大雲覆大地 日光不出不照曜(14)
彼光不去亦不來 大雲覆故隱不現(15)  如是衆生煩惱覆 清淨大智不光明(16)
彼智不來亦不去 知煩惱已智光出(17)  亦復非從餘處來 惡覺觀故煩惱生(18)
淨覺觀故煩惱滅 名色不取亦不捨(19)  亦復不生亦不滅 亦不與他他不取(20)
如是法味甚清淨  猶如燈然滅除闇
彼闇不去亦不來 如是智慧離煩惱(22)
煩惱不去亦不來 亦復不生亦不滅(23)  猶如良醫療衆病 但除客病病不生(24)
而不治彼地水風  如是文殊勝醫王(25)
治諸衆生煩惱病 智慧因縁無煩惱(26)
煩惱不去法不失  而我此身有五陰(27)
亦復具有諸界入 我於前者雜煩惱(28)
今皆遠離得清淨(29) 
1) Being essentially pure (svabhāvaśuddhā) I am not impassioned (rāgāraktā), not affected by aversion (dveṣādviṣṭā) because of constant friendliness (nityamaitricitta), not bewildered by delusion (mohāsaṃmūḍha) because of the light of insight (prajñāvabhāsa) I will mount this cart.  2) That by means of which I was overpowered before, when, attached to riches(dhanyaraktā), I went to the park, riding a car with a banker’s son (śreṣṭhiputra) – that thought-construction of passion (rāgavikalpa), where is it gone?  3) Just like when thick clouds cover the earth, and the rays of sun does not shine, does not burn (sūryaraśmayo na bhāṣante na tapanti, nevertheless, those rays do not go anywhere, they only cease since they cannot shine due to the covering of the clouds.  4) Just so are all fools (bāla), obscured by the vices. Even though they have not developed any intelligence (mati) regarding the light of insight (prajñāvabhāsa), even though they remain outside any area of insight, still, with the thorough understanding of the vices (kleśaparijñā), insight shines forth.  5) Vices come (kleśa) comes (āgata) from nowhere, they do not depart (gata) to any place (viṣayapradeśabhāga), vices arise from the superficial (ayoniśas), they do not arise from the fundamental (yoniśas).  6) There is no giving away and no grasping, no arising and no destruction, there is no giving to others or taking back, and because of the homogeneousness of all moments of existence (dharmasamatā) I am also pure (viśuddhā).  7) When a lamp of sesame oil (tailapradīpa) appears in the darkness, there is no going of the darkness into different directions, when darkness is dispelled by insight (prajñā) there is no cessation of vices and also no origination.  8) Just like a doctor who is curing a patient does not destroy the elements of the [patient’s] body (dhātu), but pacifies the adventitious (āgantuka) disease, and then other diseases do not arise.  9) In the same way the best of physicians Mañjughoṣa, knowing the appropriate methods (yuktanayajña), pacifies (upaśamayati) the vices of beings by the different practices, but he does not make the moments of existence disappear.  10) These parts of the personality (skandha), spheres (dhātu) and fields of sense perception (āyatana) do not change at all (atyantanirvikāra). Earlier they were possessed by the poison of sin (doṣaviṣa), and still they are unchanged, but rendered free of poison. 
 
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