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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
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Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionSection 1
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lha’i dbaṅ po brgya byin yaṅ1 khye’u de’i mdun2 du ’greṅ (S36b) nas |3   khye’u de la ’di (D237b) skad ces smras so || khye’u khyod kyis de bźin gśegs pa mthoṅ nas |4 sems 5 rab tu daṅ bar gyur pa ni |6 rñed pa legs par rñed pa yin no ||  de bźin gśegs (N362b) pa (Q269a) yaṅ7 khyod ñid la dgoṅs kyis | khye’u khyod lam ’dir źugs la |8 de bźin gśegs pa’i spyan sṅar soṅ śig9 |  de nas khye’u de |10 lha’i dbaṅ po brgya byin daṅ lhan cig tu11 |12 bcom ldan ’das ga la ba der soṅ ṅo ||13 de nas lha’i dbaṅ po brgya byin gyis 14 khye’u de la 15 khye’u khyod kyis me tog ’di dag gis |16 de bźin gśegs pa la mṅon par gtor cig17 ces me tog man dā18 ra ba thu ba19 gaṅ byin no || de nas khye’u (J269b) des me tog 20 de dag 21 bcom ldan ’das la mṅon par gtor to ||22   gtor nas bcom ldan ’das kyi23 źabs la mgo bos phyag ’tshal24 te | lan gsum bskor ba byas nas |25 (L37a) bcom ldan ’das kyi26 spyan sṅar ’dug ste | bcom ldan ’das la ’di skad ces gsol to ||27   bdag bcom ldan ’das daṅ | chos daṅ |28 dge sloṅ gi dge ’dun la skyabs su mchi’o29 || bdag gi dge ba’i rtsa ba ’di yaṅ30 bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yoṅs su bsṅo bar bgyi’o ||  bcom ldan ’das bdag gis yul gyi bzaṅ mo rgyal pos thugs su chud pa |31 (T33b) gser mchog ’od dpal źes bgyi ba32 źig |33 dga’ bar rtse ba’i slad du skyed34 mos tshal du khrid pa las | bcom ldan ’das 35 de mdog yal źiṅ lus myags36 te |37   ñe du’i tshogs thams cad kyis kyaṅ spaṅs (S37a) nas |38 bdag kyaṅ ’jigs pa chen po skyes na39 | bcom ldan ’das ’di’i le lan gyis |40 bdag rgyal (N363a) pos bkum du mi mchi41 lags sam |42   bcom ldan ’das kyis bka’ stsal pa | khye’u ma dogs śig | saṅs rgyas la skyabs su soṅ ba rnams la ’jigs pa phyis43 mi ’byuṅ bas | ṅas khyod mi ’jigs pas mgron44 du gñer gyis ’jigs pa ma bskyed45 cig |  khye’u de lta mod kyi gźi gaṅ las ’jigs pa daṅ |46 skrag par gyur pa’i47 gźi de yoṅs su (D238a) spoṅs śig |  gsol pa |48 bcom ldan ’das ’jigs 49 skrag par ’gyur (Q269b) ba’i gźi gaṅ lags |  bcom ldan ’das kyis bka’ stsal pa | khye’u ’dod chags daṅ |50 źe sdaṅ daṅ | gti mug ni ’jigs pa daṅ |51 skrag par ’gyur ba’i gźi’o || ṅa’o sñam pa’i ṅa rgyal ni gźi’o || lta ba’i kun (L37b) nas ldaṅ ba ni gźi’o || sred pas lhag par chags pa ni gźi’o || ṅar ’dzin pa daṅ |52 ṅa yir ’dzin pa ni gźi’o || dṅos po la mṅon par źen pa ni gźi’o ||53 yoṅs su ’dzin pa daṅ rtsod pa ni gźi’o ||54 ’jig55 tshogs la lta ba’i ’chiṅ ba ni gźi’o || mi rtag pa la rtag par ’du śes pa ni gźi’o ||56 sdug bsṅal ba57 la bde bar ’du śes pa ni (J270a) gźi’o ||58 mi sdug pa la sdug par ’du śes pa ni gźi’o || bdag med pa la bdag tu ’du śes pa ni gźi’o || phuṅ po rnams la yoṅs su ’dzin pa’i ’du śes ni gźi’o || khams rnams59 la so sor mi rtog pa (N363b) ni gźi’o || (T34a) skye mched rnams yoṅs su mi śes pa ni gźi’o || lus la skyon du (S37b) mi lta ba ni gźi’o ||60 srog la mṅon par dga’ ba ni gźi ste | khye’u gźi de dag las ’jigs pa daṅ skrag pa61 ’byuṅ bas de dag spaṅ bar bya’o || 
其天帝釋(15)則在前立。宣歎之曰。  年少善利爲獲福慶。  乃(16)能發心而懷歡豫。欲見如來具足佛身。如是(17)比類歸誠諦路。欲覩如來之光顏乎。故發行(18)也。  時彼年少聞此勸讃。即與天帝倶詣佛所。(19)帝釋復以大意之花用與年少言。取此花散(20)如來上。則便取花供散世尊。  稽首佛足右繞(21)三匝。前住白言。  今自歸佛及法聖衆。以是徳(22)本勸助無上正眞之道。  唯然大聖。有放逸女(23)上金光首。國王所識郡縣州城尊者見知。實(24)與戲樂詣遊觀園。則於今日。顏貌變惡即時(25)壽終。  捨諸一切宗室眷屬。發大恐懼。將無國(26)王推理問之。  佛言。且止。爾以貪欲而懷恐懼。(27)吾當施汝至無畏難。歸命佛者不當復懼。  所(28)由致恐當斷其根。  又問。恐懼何因致之。  世尊(29)答曰。因婬怒癡而致恐懼。用是我身憍高自(824a1)大。而覩顛倒與恩愛會。計于吾我倚於所有。(2)眩1愛慳貪招致鬪諍。自見其身爲縛著故。無(3)常常想。苦爲樂想。無身身想。空見實想。受於(4)五陰以爲業故。觀四種大。求諸衰入悉處所(5)故。不察身瑕樂壽命故。以是致恐。當蠲此意(6)也。 
時長者子尋路欲往。始發足時。釋提桓(19)因即遮前路當道而立。作如是言。  汝長者子。(20)欲往見佛獲大善利佛亦愍汝。  我當與汝倶(21)詣佛所。  時長者子即共帝釋往至佛所到佛(22)所已。時天帝釋即以衣裓曼陀羅華。與長者(23)子教令散佛。  時長者子受天華已。發歡喜心(24)以散佛上。頭面作禮右遶三匝。於一面立而(25)白佛言。  我今至心歸依佛歸依法歸依僧。三(26)歸依已作如是言。以此善根種種功徳。願於(27)來世得成阿耨多羅三藐三菩提。  而白佛言。(28)世尊。此金色女衆所知識。我爲欲樂與彼財(29)寶。將向林所共相娯樂。至彼林中枕我膝臥。(832b1)奄忽而死卒便爛壞臭穢可畏。  所將眷屬悉(2)捨我去無有見者。恐阿闍世王知此女死。謂(3)我殺害横加刑戮。是故我今生大怖畏。  爾時(4)佛告長者子言。汝莫憂怖。我當施汝一切無(5)畏。汝長者子。歸依佛者於一切處無所怖畏。(6)  又復告言。汝當放捨怖畏因縁。  時長者子白(7)佛言。一切怖畏從何而生。  佛言。貪瞋癡因縁(8)故怖畏生。身見因縁故怖畏生。惡見因縁故(9)怖畏生。渇愛因縁故怖畏生。我我所因縁故(10)怖畏生。執著因縁故怖畏生。鬪諍因縁故(11)怖畏生。自身愛縛因縁故怖畏生。於無常(12)中生常想故怖畏生。於苦法中生樂想故怖(13)畏生。於不淨中生淨想故怖畏生。於無我中(14)生我想故怖畏生。執著五陰因縁故怖畏生。(15)不觀十二入故怖畏生。不觀十八界故怖畏(16)生。不見未來惡故怖畏生。不觀内外身因縁(17)故怖畏生。愛壽命因縁故怖畏生。長者子。如(18)是等因縁故一切怖畏生。如是等事汝當放(19)捨。 
Then The Powerful One, the King of the Gods, having appeared before that boy, addressed himself to him (śakro devendras tasya dārakasya purataḥ sthitvā taṃ dārakam idam uvāca):  Boy, having seen the Tathāgata, your mind will be at ease, and that is really a great attainment (tvaṃ dāraka tathāgataṃ dṛṣṭvā prasannacittaḥ sulabdhalābhaḥ).  And the Tathāgata thinks of you, so, boy, do set out on this road and go to the Tathāgata (tathāgatas tvām eva cintayati, tvam dārakedaṃ pantham avatīrya tathāgatasyāntike gaccha)!  Then that boy went with The Powerful One, the King of the Gods, to the Lord (atha so dārakaḥ śakro devendreṇa sārddham yena bhagavāṃs tena jagama), and then The Powerful One, the King of the Gods, gave that boy some māndārava flowers saying: “Boy, you should sprinkle these on the Tathāgata,” and then that boy sprinkeled those flowers on the Lord.  Having done so, he bowed his head the the feet of the Lord, and circumambulated him three times; then he sat down before the Lord, and he addressed the Lord with the following words:  Lord, I take my refuge in the Lord, His Religion and His Community, and this root of good of mine I transform into complete awakening (ahaṃ bhagavantaṃ dharmaṃ ca saṃghaṃ ca śaraṇaṃ gacchāmi, idaṃ ca mama kuśalamūlam anuttarāyai samyaksaṃbodhaye pariṇāmiyiṣyāmi).  Lord, I led this famously beautiful girl, approached even by kings, called Suvarṇottamaprabhāśrī to the park to have fun and pleasure with her, but suddenly she lost all her colour and her body started to rot (mayā bhagavan suvarṇottamaprabhāśrīr iti janapadakalyāṇī rājādhigatā ratikrīḍāyodyānam ānītā bhagavan sā varṇāpagatā kāyaṃ ca pūtibhūtā).  Since all my companions (sarvajñātigaṇa) have left me, I have become very scared (mahābhayajāta), but, Lord, the king is not going to execute me as punishment for this?  The Lord said: My boy, do not doubt, in those who have taken their refuge in the Buddha fear does not arise again, so since I have invited you here through absence of fear, do not produce fear!  But still, the cause from which fear and terror arise should be given up (kiṃ tarhi dāraka yena nidānena trāsabhayam utpadyate tan nidānaṃ parijahāhi)!  The boy said: Lord, what is the cause of fear and terror (kiṃ bhagavaṃs trāsabhayanidānam)?  The Lord said: Desire, my boy, aversion and bewilderment are the cause of fear and terror (rāgo dārika dveṣaś ca mohas trāsabhaynidānam); the haughtiness of thinking “I am” is the cause (asmimāno nidānam); being obsessed by doctrinal viewpoints is the cause (dṛṣṭiparyutthānaṃ nidānam); attachment by thirst is the cause (tṛṣṇādhyavasāno nidānam); egotism and self-related ideas are the cause (ahaṃkāro mamakāraś ca nidānam); attachment to things is the cause (vastvabhiniveṣo nidānam); possessions and quarrels are the cause (parigrahavigraho nidānam); the fetters of viewing things as substantially real is the cause (satkāyadīṣṭibandhanaṃ nidānam); the concept of permanence of the impermanent is the cause (anitye nityasaṃjñā nidānam); the concept of happiness where there is suffering is the cause (duḥkhe sukhasaṃjñā nidānam); the concept of beauty where there is ugliness is the cause (aśubhe śubhasaṃjñā nidānam); the concept of self where there is no self is the cause (anātme ātmasaṃjñā nidānam); the concept that there is something to hold on to among the parts of the personality is the cause (skandheṣu parigrahasaṃjñā nidānam); no insight in the spheres of perception is the cause (dhātuṣv apratyavekṣā nidānam); absence of knowledge of the fields of perception is the cause (āyataneṣv aparijñānaṃ nidānam); not seeing the defects of the the body is the cause (kāye ’doṣadarśanatā nidānam); enjoyment of life is the cause (jīvitābhinandanaṃ nidānam); by these causes fear and terror arise, and so they should be done away with (tair nidānair dāraka trāsabhayam utpadyate tena tāni prahātavyāni). 
 
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