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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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smad ’tshoṅ ma’i bu mo gser mchog ’od dpal yaṅ tshim1 źiṅ mgu2 la (Q254b) yid3 raṅs te 4 rab tu dga’ nas |5 dga’ ba daṅ 6 yid bde ba skyes te |7 yan lag lṅas phyag ’tshal nas | ’jam dpal gźon nur gyur pa’i rkaṅ pa gñis la8 gtugs te | saṅs rgyas daṅ |9 chos daṅ | dge ’dun la skyabs su soṅ nas |10 tshaṅs par spyad11 pa daṅ |12 bslab13 pa’i gźi rnams yaṅ dag par blaṅs te |14 lhag pa’i bsam pas bla na (S17b) med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed15 nas |16 ’di skad ces smras so ||17  
爾時上金光(17)首。歡喜悦豫五體投地。稽首文殊師利足下。(18)歸命佛法及與聖衆。淨修梵行奉持五戒。其(19)心質直乃發無上正眞道意。口宣斯言。 
時勝金色女踊躍歡喜(24)心得清淨。五體投地禮文殊師利足。作如是(25)言。歸依佛歸依法歸依僧。歸三寶已。受梵行(26)五戒。受戒法已。至心發阿耨多羅三藐三菩(27)提心。既發心已白文殊言。 
IV. The courtesan Suvarṇottamaprabhāśrī was content and elated, delighted and joyful, joy and good temper was born with her, and, having done obeisance with her five limbs by falling down before the feet of the princely Mañjuśrī, having taken refuge in the Buddha, his teachings and his congregation, having adopted a chaste life and the moral commandments, having produced the thought of the incomparable, perfect awakening with determination, she said (suvarṇottaraprabhāśrī gaṇikāduhitā tṛptodagrāttamanāḥ pramuditā prītisaumanasyajātā pañcāṅgaiḥ namaskṛtya mañjuśrīyaḥ kumārabhūtasya caraṇayor nipatya buddhadharmasaṅghān śaraṇaṃ gatvā brahmacaryāṃ śikṣāpadāni ca samādāyādhyāśayenānuttarāyai samyaksaṃbodhaye cittam utpādayitvedam avocat): 
’jam dpal bdag (T16a) kyaṅ |18 khyod kyis19 rjes su bstan pa daṅ |20 sems can thams cad la (P73b) sñiṅ brtse21 ba daṅ |22 sñiṅ rjes 23 saṅs rgyas kyi gduṅ mi gcad24 pa daṅ |25 chos (N341b) kyi gduṅ mi gcad26 pa daṅ |27 dge ’dun28 gyi gduṅ mi gcad29 pa’i slad du |30 khyod kyis bstan pa ’di thos nas31 bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub der32 sems bskyed par bgyi’o ||  de bźin du chos rtogs par bgyi ba’i slad du 33 sems can thams cad la 34 chos bstan par yaṅ bgyi’o ||  ñes par35 bgyis pa’i las kyi sgrib pa yoṅs su sbyaṅ ba’i36 slad du |37 noṅs pa la noṅs par bśags38 par bgyi’o ||  gaṅ na chos thams cad źi źiṅ ñe bar źi bar ma rtogs nas | tshul bźin ma lags pa yid la bgyid39 pa40 sṅon du ’gro ba daṅ | phyin ci log gi dbaṅ du mchis pa (D224b) daṅ |41 (L18b) raṅ gi lus la mṅon par źen pas |42 ’dod chags kyi sbyor ba daṅ 43 ldan (J255b) pa’i sems can rnams kyis ni |44 chos rnams45 kyi raṅ bźin ñid ma rtogs so ||46   ’jam dpal de lta lags mod kyi |47 ’on kyaṅ gaṅ dag ’dod chags kyi sbyor ba daṅ 48 ldan pa’i sems can de dag kyaṅ |49 chos rnams kyi chos ñid ’di ci50 ’dra ba de ñid daṅ ldan no ||  byaṅ chub sems pa rnams ni ldan pa’i chos ’di la slob ciṅ |51 bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed52 do ||53   de ci’i slad du54 źe na | ’jam dpal ñon moṅs pa rnams ni |55 ji ltar mchis pa ma lags pa la |56 kun brtags57 pa las ’byuṅ bar de ltar (S18a) kun brtags58 pa yoṅs su rtogs na |59 ’gag par ’gyur (Q255a) bas60 gsog61 daṅ ’dra ba’i62 slad du’o ||  ’jam dpal ji ltar khyod (N342a) kyis gsuṅs pa’i (T16b) don bdag gis ’tshal ba ltar na |63 ñon moṅs pa rnams ni raṅ bźin ma mchis (P74a) śiṅ byuṅ ba ma mchis64 pas sprin gyi tshogs daṅ ’dra’o ||  ñon moṅs pa rnams ni skad cig la ’jig65 ciṅ ’ju66 ste 67 chu’i chu bur daṅ ’dra’o ||68   ñon moṅs pa rnams ni śin tu mṅon par grub69 pa 70 ma mchis pa ste |71 rluṅ daṅ ’dra’o ||72   ñon moṅs pa rnams ni yul thams cad las yaṅ dag par ’das pa ste73 | nam mkha’i ri mo daṅ ’dra’o ||74   ñon moṅs pa rnams ni riṅ du mi gnas pas chu’i ri mo daṅ ’dra’o ||75   ñon moṅs pa rnams ni tshul bźin ma lags pa yid la bgyid pa’i ’jug pa las ’byuṅ ba ste |76 gnod sbyin daṅ |77 ’byuṅ po ’dra’o ||  ñon moṅs pa rnams ni ma mchis pa la phyin (L19a) ci log tu mthoṅ ba las byuṅ78 ba ste | sprin79 mar80 daṅ ’dra’o ||81   ñon moṅs pa rnams ni kun brtags pa las byuṅ ba ste | yaṅ dag pa ma lags pa’o ||  ñon moṅs pa rnams ni ṅar ’dzin pas lhag par chags pa daṅ ’brel ba’o82 ||  ñon moṅs pa rnams ni bdag gir ’dzin pas |83 dṅos po84 yoṅs su ’dzin pa’o ||  ñon moṅs pa rnams ni log par85 bskyed pas glo86 bur du byuṅ ba’o87 ||  ñon moṅs pa rnams ni rnam par rtog88 pa las89 byuṅ bas |90 mtshan ma’i rjes su ’braṅ ba daṅ ’dra’o ||  ñon moṅs pa rnams ni 91 khams sna tshogs la mi dpyod pa’i (J256a) tshul (N342b) gyis bskyed pa ste |92 so sor mi rtog (S18b) pa’o ||  ñon moṅs pa rnams ni sems daṅ93 rjes su ’thun94 pas95 bskyed pa ste96 | ṅes par mi sems pa’o ||  ñon moṅs pa rnams (D225a) ni bdag daṅ 97 gźan98 la (T17a) mṅon par źen pa las byuṅ ba99 ste | yid ches par mi bgyi ba’o ||  ñon (P74b) moṅs pa rnams ni phuṅ po dag len pa’o || ñon moṅs pa rnams ni khams rnams100 la101 ril por ’dzin pa’o ||  ñon moṅs pa rnams ni skye mched rnams sogs102 pa’o || ñon moṅs pa rnams ni miṅ daṅ gzugs la rnam par ’byed pa’o ||  ñon moṅs pa rnams ni tshul bźin ma lags pa yid la bgyid pa dag mi rtogs pa’o || [(Q255b) 
18. DJNP: om. |  19. LPST: kyi  20. P: om. |  21. Q: rtse  22. P: om. |  23. P: ins. |  24. S: gcod; P: bcad  25. L: om. |  26. S: gcod  27. T: om. |  28. P: mdun  29. S: gcod  30. DJNQ: om. |  31. D: ins. |; DJNP: om. ’di thos nas,; LST: la for ’di thos nas  32. DLST: tu  33. LST: ins. |  34. P: ins. ni  35. Q: ñe bar  36. L: sbyaṅs pa’i; Q: spyad pa’i  37. DJNQ: om. |  38. P: gśags  39. P: bgyi  40. LST: pa’i  41. T: ||  42. DJNPQ: om. |  43. P: ins. |  44. DJN: om. |  45. P: om. kyis ni | chos rnams  46. J: | for ||  47. DJNPQ: om. |  48. LP: ins. |  49. DJNQ: om. |  50. LT: ji; P: ñi  51. Q: om. |  52. Q: skyed  53. T: |  54. P: phyir for slad du  55. DJNPQ: om. |  56. P: om. |  57. P: rtags  58. P: rtags  59. DJNPQ: om. |  60. P: ba la for bas  61. P: bsog  62. P: ’dra’i for ’dra ba’i  63. JN: om. |  64. P: om. śiṅ byuṅ ba ma mchis  65. L: ’jigs  66. T: ’jig; S: ’jug  67. LPST: ins. |  68. J: om. ||  69. S: ’grub  70. L: ins. |  71. QS: om. |  72. J: | for ||  73. LST: te for pa ste  74. J: | for ||  75. J: | for ||  76. S: om. |  77. DJNQ: om. |  78. LS: ’byuṅ  79. S: sprind  80. P: dmar  81. J: | for ||  82. LT: pa’o  83. DJNPQ: om. |  84. DLST: por  85. LPST: pas  86. Q: blo  87. L: pa’o  88. P: rtogs  89. P: la  90. DJNQ: om. |  91. P: ins. |  92. DJN: om. |  93. T: om. daṅ  94. NP: mthun  95. LT: par  96. P: te; T: om. ste  97. L: ins. |  98. P: bźan  99. T: om. ba  100. P: rnam  101. P: las  102. JPQ: stsogs 
從仁(20)之教。文殊師利愍傷一切衆生之類不斷佛(21)教。其有人發大道意者。  亦當如是。道所建立(22)興設法施開化黎庶。  又説經法當爲洗除惡(23)穢罪業使得清淨。  一切諸法乃能寂然而悉(24)澹泊。隨順思惟本悉無異。自依貪身爲顛倒(25)事。不了平等而習婬色。欲從身出。衆生因欲(26)便有塵勞。  文殊師利猶如今者。諸法非法一(27)切本淨。迷惑致令從因縁會而有貪欲。  我(28)則能成合集諸法。立於無上正眞之道。  所以(29)者何。一切塵欲從其思想因虚僞起。已能曉了(819b1)知虚僞者。則能蠲除虚僞之事。  又聞文殊師(2)利説誼分別所趣塵欲之事。猶如雲霧自然(3)無實。  欲如電。即尋消化。  欲者如風。察於(4)本末而無所倚。  欲如虚空度一切界。  欲如虚空度一切界。  欲如鬼變於其中間不正之念。  (6)欲如熱病恍惚妄語。  欲而無實從縁想興。  欲(7)如繋縛計吾我故。  欲無有形計著身故。  欲如(8)客來不從本起。  欲衒因想隨衆念故。  欲如曉(9)觀從若干種而發生故。  欲無所生從貪羨起  (10)欲無所知從彼我生。  欲之所生爲因諸陰。欲(11)界如鍜因意境興。  欲如諸陰用諸入故。欲如(12)若影假名色耳。  欲不覺了違正念故。 
我今得聞如是法(28)教。爲一切衆生得安隱故起慈悲心。爲不斷(29)佛種故至心發阿耨多羅三藐三菩提心。  如(827c1)文殊師利爲我説此菩提之法。我當順行。亦(2)當廣爲一切衆生説如是法  我今至(5)心清淨懺悔一切罪業。  法文殊師利。如是(3)佛法寂滅大寂滅。我不知故隨惡覺觀起顛(4)倒心執於身見。自貪著身復令他貪。(145+co)  如文殊師利所説貪(6)寂滅法一切和合法亦如是寂滅。若有衆生(7)不知此法起貪著者。我能令彼遠離貪著。  我今得聞文殊師利所説(11)法要。知一切煩惱猶如雲霧體性不實。  何以故。一切煩惱(9)猶如死人。但以顛倒妄想故生。若無顛倒諸(10)妄想者煩惱則滅。  我今得聞文殊師利所説(11)法要。知一切煩惱猶如雲霧體性不實。  煩惱(12)如電。一念不住。  煩惱如風。體性不生。  煩惱如(13)空中畫。不可見故。  煩惱如畫水。隨畫隨滅故。  (14)煩惱如夜叉鬼。生惡覺故。  煩惱如熱病。狂妄(15)語故。  煩惱體性無。惡覺生故。  煩惱難捨。我我(16)所執故。  (f. next item)  無物妄取客塵。煩惱妄生故。  煩惱隨(17)想現。惡覺觀取故。  煩惱如眼。見種種境起故。  (18)煩惱體無盡。猶心濁生故。  煩惱體性無。和(19)合縁生故。  煩惱如團聚。陰入界合故。  煩惱不(20)可識。無名色故。  煩惱不可知。無善覺故。 
And I, Mañjuśrī, having heard your teaching, will produce the thought of the incomparable perfect awakening for the sake of your teaching, for the sake of pity and compassion with all beings, for the sake of not breaking the tradition of the Buddha, for the sake of not breaking the tradition of the religon, for the sake of not breaking the tradition of the congregation (ahaṃ tu, mañjuśrīs, tvadanuśāsanāyai sarvasatvānukampākaruṇāyai buddhavaṃsānupacchedāya dharmavaṃsānupacchedāya saṃghavaṃsānupacchedāya tvadupadeśaṃ śrutvānuttarāyai samyaksaṃbodhaye cittam utpādayiṣyāmi).  In the same way, I will teach religion to all beings to make them understand religion (evaṃ dharmapratipattaye sarvasatvebhyo dharmaṃ deśayiṣyāmi).  To purify the hindrances originated from sinful actions I will confess each sin according to how it is done (duṣkṛtakarmāvaraṇapariśodhanāyātyayam atyayato deśayiṣye).  When beings do not understand that all moments of existence are peaceful and tranquil, they do not understand the essential nature of moments of existence, since they are in the power of misunderstanding preceded by non-fundamental thought and chained to desire by attachment to their bodies (yatra sarvadharmaśāntyupaśāntim anadhigamya ayoniśomanasikārapūrvaṃgamaviparītavaśībhūtāḥ svakāyābhiniveśena rāgasaṃprayuktāḥ satvā na dharmasvabhāvatām adhigacchanti)  But, Mañjuśrī, even though this is the case, also those beings chained to desire are attached to exactly that state of things like it is (evaṃ mañjuśrīḥ bhavet te ’pi tu rāgasaṃprayuktāḥ satvā yādṛśā iyaṃ dharmatā tayaiva yuktāḥ).  And the bodhisatvas train themselves in this dharma of attachment and produce the thought of the incomparable perfect awakening (bodhisatvā asmin prayuktadharme śikṣante, anuttarāyāṃ samyaksaṃbodhau cittāny utpādayanti).  Why? Mañjuśrī, the vices are not real, but born out of thought-constructions, and they disappear when the thought-constructions are understood as something empty (tat kasya hetor, na mañjuśrīḥ kleśā hi yathābhūtāḥ saṃkalpotpannāḥ, evaṃ saṃkalpaparibodhe nirudhyante yathāriktatvāt).  As I understand the meaning of what you say, Mañjuśrī, the vices are without any essential nature and unborn, just like a mass of clouds (yathā mañjuśrīr mayā tvadbhāṣitārtho ’dhigataḥ kleśā hi niḥsvabhāvānutpannā meghasaṃghātasadṛśāḥ);  the vices are broken up and dissolved in an instant, just like bubbles (kleśā hi kṣaṇabhagnavilīnā budbudasadṛśāḥ);  the vices are not produced, just like wind (kleśā hy atyantānabhinirvṛttā vāyusadṛśāḥ);  the vices are beyond all spheres, just like a drawing in open space (kleśā hi sarvaviṣayasamatikrāntā ākāśalekhasadṛśāḥ);  the vices are not lasting, just like a drawing in water (kleśā hy acirasthitikā udakalekhasadṛśāḥ);  the vices are originated from entering wrong considerations, just like demons and spirits (kleśā hy ayoniśomanasikārapraveśotpannā yakṣabhūtasadṛśāḥ);  the vices are originated from wrongly seeing things where there is nothing, just like in a fever (kleśā hy abhūtaviparītadarśanotpannā uṣṇasadṛśāḥ).  The vices are originted from thought-constructions, and thus non-existent (kleśā hi saṃkalpotpannā abhūtāḥ);  the vices are connected to the inclinations of the ego (kleśā hy ahaṃkārenādhyavasānasaṃbaddhāḥ);  the vices are graping for the objects by the greed for possessions principle (kleśā hi mamakārena vastuparigrahāḥ);  the vices are adventitious since produced by misunderstandings (kleśā hi mithyotpādenāgantukāḥ);  the vices are following along the distingusishing marks since a results of thought-constructions (kleśā hi vikalpotpādena nimittānusāriṇaḥ);  the vices are non-inspection since a state of non-reflection on the different spheres (kleśā hi nānādhātvavicāranayenāpratyavekṣā);  the vices, being originated in accordance with the thoughts, are the absence of introspection (kleśā hi cittānulomikotpāditā anidhyaptiḥ);  the vices, originating from the attachment to self and others, are the absence of faith (kleśā hi parātmābhiniveśotpannā asaṃpratyayāḥ);  the vices are grasping for the parts of personality (kleśā hi skandhopādānaḥ); the vices are holding on to the spheres of sense-perception as material things (kleśā hi dhātupiṇḍagrahaḥ);  the vices are amassing the fields of sense-perception as material things (kleśā hi dhātupiṇḍagrahaḥ); the vices are making distinctions between concepts and forms (kleśā hi nāmarūpapravicayaḥ);  the vices are the absence of understanding superficial considerations (kleśā hy ayoniśomanasikārānadhigamaḥ). 
’jam dpal de lta lags mod kyi |103 ’on kyaṅ ñon moṅs pa rnams ni |104 byaṅ chub kyi phur bu’i105 gźi106 lags so ||  de ci’i slad du źe na | byaṅ chub ni g-yo ba ma mchis pa’i slad du’o || ñon moṅs pa rnams ni byaṅ chub kyi sa bon te | ñon moṅs pa rtogs pa ñid byaṅ chub lags so ||107   ñon moṅs pa rnams ni byaṅ chub rdo rje’i (L19b) gźi lags108 so ||  de ci’i slad du źe na | chos kyi dbyiṅs dbyer ma mchis pa’i tshul gyis |109 byaṅ chub ni ñon moṅs pa rnams kyis110 mi111 phyed112 pa’i slad du’o ||  ’jam dpal ñon moṅs pa rnams mthoṅ ba ni byaṅ chub ste |113 byaṅ chub ni yul thams cad kyi rjes su soṅ ba’o ||  ’jam dpal ji114 ltar byaṅ chub rnam par gnas pa ma mchis pa de ltar ñon moṅs pa rnams115 kyaṅ rnam (N343a) par gnas pa ma mchis pa ste | skyes nas ’jig ciṅ ’ju bas mi gnas pa’o ||  ’jam dpal ñon moṅs pa rnams ni sems kyi raṅ bźin lags so ||  (S19a) de ci’i slad du źe na | ’jam dpal sems ’di ni |116 chags pa’am | sdaṅ ba’am | rmoṅs117 pa źes |118 sems kyi raṅ bźin bstan par mi nus te119 |  ’jam dpal ji ltar sems bstan par mi nus pa de bźin du 120 ñon moṅs (T17b) pa (P75a) rnams kyaṅ |121 yul na gnas pa’am | phyogs na gnas pa źes |122 ñon moṅs (J256b) pa’i raṅ bźin bstan par mi nus pa’i slad du’o || 
又復文(13)殊師利。計於欲者。若能覺了疲懈之句。則能(14)知道。  所以者何。道無動轉衆生塵勞。欲如破(15)壞分別道故。欲者爲心心覺了故。  欲如琴瑟(16)曉了之故。  所以者何。有道之誼不壞欲塵以(17)能不壞便順道也。  若覩欲者則爲道矣所以(18)者何。欲入諸界靡所不至。  假使佛乘無所有(19)者。而無有形。塵勞之欲亦復如是無有形像。(20)欲於諸有而無所有。住無所住。這發起已尋(21)則便滅。  心則自然塵勞亦然。  所以者何。心不(22)可察。誰言能令心結染癡。  假使彼心不可覩(23)者。塵欲如是亦不可見。無積聚處無有方面(24)也。 
(The following does not correspond exactly to the Tibetan)  煩惱(21)如種子。能生菩提故。何以故要因煩惱能滿(22)菩提故  (23)文殊師利。菩提者如金剛撅。衆生煩惱不能(24)動故。又菩提者如金剛跡一切煩惱不能破(25)故。  何以故。法界方便不可壞故。  文殊師利。見(26)煩惱者名爲菩提。何以故。一切境界順菩提(27)故。  如是菩提無有住處。一切煩惱亦無住處。(28)何以故。生即滅故。  文殊師利如心體性不可(29)説示。  亦不可説在此在彼。貪瞋癡體性亦復(828a1)如是。  (Cf. previous item) 
But even though that is the case, Mañjuśrī, the vices are the pillar basis of the awakening (evaṃ mañjuśrīḥ bhavet kleśā api tu bodhikīlāśrayaḥ).  Why? Because the awakening is immovable (tat kasya hetor, bodhir acalā), and the vices are the seed of awakening – awakening is really the understanding of the vices (kleśā hi bodhibījaṃ, kleśāvabodha eva bodhiḥ).  And the vices are the diamond basis of awakening (kleśās tu bodhivajrāśrayaḥ).  Why? Because the awakening, by the principle of being inseparable from the totality of reality, cannot be cut by the vices (tat kasya hetor, dharmadhātvasaṃbhedanayena bodhiḥ kleśair asaṃbhinnā).  Mañjuśrī, seeing the vices is awakening, awakening belongs to any area (kleśadarśanaṃ mañjuśrīr bodhiḥ, bodhiḥ sarvaviṣayānugatā).  Mañjuśrī, as the awakening is not established anywhere, thus also the vices are not established – they do not stay on as they are broken up and melt away as soon as they have arisen (yathā mañjuśrīr bodhir avyavasthitā tathāpi kleśā avyavasthitā utpannā bhagnavilīnā anavasthitāḥ).  Mañjuśrī, the vices have thought as its essential nature (kleśā mañjuśrīś cittasvabhāvāḥ).  Why? Mañjuśrī, it is not possible to point out the essential nature of thought by expressions as “this thought is full of desire, full of aversion, full of bewilderment” (tat kasya hetor, na śakyaṃ mañjuśrīś idaṃ cittaṃ raktaṃ vā dviṣṭaṃ vā mūḍhaṃ veti nidarśayituṃ cittasvabhāvaḥ).  But, Mañjuśrī, as it is impossible to demonstrate what is thought, it is also not possible to point out the essential nature of the vices by expressions as “the vices are found in certain places and regions” (yathā mañjuśrīr na śakyaṃ cittaṃ nidarśayituṃ tathāpi na śakyaṃ kleśā deśasthā vā pradeśasthā veti nidarśayituṃ kleśasvabhāvaḥ). 
’jam dpal byaṅ chub sems dpa’ sems dpa’ chen pos |123 ji lta ji ltar ñon moṅs pa de dag rab tu rtogs pa de lta de ltar |124 de ’dod chags la spyod125 pa’i sems can rnams yoṅs su smin par bgyi ba la126 skyo bar mi ’gyur ro || źe sdaṅ la spyod pa rnams la ma lags127 | gti128 mug la spyod pa rnams129 la ma lags te130 | cha mñam pa la spyod pa’i sems can rnams yoṅs su smin par bgyi ba la131 skyo bar mi ’gyur ro ||  ’jam dpal de132 ltar bdag gi ’dod chags ji lta ba de bźin (D225b) du |133 ’dod chags la spyod pa thams cad kyi ’dod chags la blta bar bgyi’o ||  ’jam dpal de134 (L20a) ltar bdag gi135 źe sdaṅ ji lta ba de136 bźin du |137 źe sdaṅ la spyod pa thams cad kyi |138 źe sdaṅ la blta bar (Q256a) bgyi’o ||  ’jam dpal da139 ltar bdag gi140 gti141 mug ji lta ba de bźin du |142 gti (N343b) mug143 la spyod pa thams cad kyi |144 gti mug la blta145 bar bgyi’o ||  ’jam dpal da ltar bdag gi ñon moṅs pa thams cad ji lta ba146 de bźin du |147 ñon moṅs pa thams cad la spyod pa’i sems can thams cad kyi ñon moṅs pa la blta148 bar bgyi’o || 
菩薩大士。若能曉了塵勞之法。爲貪欲人(25)開化説法不以爲厭。若教愚恚及等分人。誘(26)導説法不以懈惓。  設使文殊師利。如我身欲(27)諸貪欲者亦復如是。  如我瞋恚及與愚癡。一(28)切瞋恚愚癡之事亦復如是。  See the line above  如我塵勞。衆生(29)塵勞亦復如是。 
菩薩如是知煩惱故。於多貪衆生多瞋(2)衆生多癡衆生。善能教化然不爲彼衆生惱(3)亂。乃至教化等分衆生亦不惱亂。  文殊師利。(4)如我貪瞋癡。一切衆生貪瞋癡亦復如是。  (Cf. previous item)  (Cf. previous item)  如(5)我煩惱當知一切衆生煩惱亦復如是 
A bodhisatva, Mañjuśrī, a great being, to the extent he penetrates the vices, to that extent he does not get tired in bringing to maturity beings behaving according to desire, not those behaving according to aversion, not those behaving according to bewilderment, he does not get tired in bringing to maturity beings behaving according to the three vices in equal combination (bodhisatvo mañjuśrīr mahāsatvo yathā yathā tān kleśān pratividhyate tathā tathā na sa rāgacaritānāṃ satvānāṃ paripācanayā parikhidyate, na dveṣacaritānāṃ, na mohacaritānāṃ, na sabhāgacaritānāṃ satvānāṃ paripācanayā parikhidyate).  Thus, Mañjuśrī, I will look upon my own desire in the same way as upon the desire of all those behaving according to desire (evaṃ mañjuśrīr yathātmarāgaṃ tathā sarveṣāṃ rāgacaritānāṃ rāgaṃ darśayiṣyāmi);  thus, Mañjuśrī, I will look upon my own aversion in the same way as upon the aversion of all those behaving according to aversion (evaṃ mañjuśrīr yathātmadveṣaṃ tathā sarveṣāṃ dveṣacaritānāṃ dveṣaṃ darśayiṣyāmi);  thus, Mañjuśrī, I will look upon my own bewilderment in the same way as upon the bewilderment of all those behaving according to bewilderment (evaṃ mañjuśrīr yathātmamohaṃ tathā sarveṣāṃ mohacaritānāṃ mohaṃ darśayiṣyāmi);  thus, Mañjuśrī, I will look upon my own vices in the same way as upon the vices of all those behaving according to vices (evaṃ mañjuśrīr yathātmakleśān tathā sarveṣāṃ kleśacaritānāṃ kleśān darśayiṣyāmi). 
’jam dpal ’di lta ste dper na | me ni rtsva (S19b) daṅ |149 śiṅ thams cad kyis ’jigs pa ma mchis pa’o150 || ’jam dpal de bźin du ’phags pa’i śes rab kyi me151 yaṅ152 ñon moṅs pa’i rtsva153 daṅ |154 śiṅ thams cad kyis ’jigs pa ma mchis pa’o155 ||  ’jam dpal ’di lta ste |156 dper na |157 ñi ma’i dkyil ’khor ni |158 mun pa mun nag (T18a) thams (P75b) cad daṅ lhan cig mi gnas so || ’jam dpal de bźin du ’phags pa’i śes rab kyaṅ |159 ñon moṅs pa thams cad daṅ lhan cig mi gnas so ||  ’jam dpal ’di lta ste dper na | rluṅ dmar160 ni śiṅ ljon pa daṅ |161 ri thams cad la mi chags so || ’jam dpal de bźin du ’phags pa’i śes rab la spyod pa’i byaṅ chub sems dpa’ yaṅ 162 ñon moṅs pa’i yul thams cad la mi chags so ||  ’jam dpal ’di lta ste dper na | nam mkha’i khams (J257a) ni sreg pa’i bskal pa thams cad kyis tshig163 par mi ’gyur ro || ’jam dpal de bźin du ’phags pa’i śes rab la spyod pa’i byaṅ chub sems dpa’ yaṅ |164 ñon moṅs pa’i sreg pa’i bskal (L20b) pa thams cad kyis tshig par mi ’gyur ro ||  ’jam dpal ’di lta ste dper (N344a) na | nam mkha’ ni rdul daṅ |165 na bun daṅ | sprin thams cad lhan cig mi gnas so || ’jam dpal de bźin du ’phags pa’i śes rab la spyod pa’i byaṅ chub sems dpa’ yaṅ |166 ñon moṅs pa thams cad daṅ lhan cig 167 mi gnas so ||  ’jam dpal ’di lta ste 168 dper na |169 nam mkha’ ni sa daṅ lhan cig 170 mi gnas so || ’jam dpal de bźin du ’phags pa’i śes rab la spyod pa’i byaṅ chub sems dpa’ yaṅ |171 ñon (S20a) moṅs pa thams cad daṅ lhan cig mi gnas so ||  ’jam (Q256b) dpal ’di lta ste 172 dper na |173 khab loṅ174 ni lcags daṅ lhan cig mi gnas so || (D226a) ’jam dpal de bźin du ’phags pa’i śes rab la spyod pa’i byaṅ chub sems dpa’ yaṅ |175 ñon moṅs pa thams cad daṅ lhan cig 176 mi gnas so ||  ’jam (P76a) dpal ’di (T18b) lta ste 177 dper na | ri khor178 yug ni rluṅ thams cad kyis bskyod par mi nus so || ’jam dpal de bźin du ’phags pa’i śes rab la spyod pa’i byaṅ chub sems dpa’ yaṅ |179 ñon moṅs pa thams cad kyis bskyod par mi nus so ||  ’jam dpal ’di lta ste dper na | dud ’gro’i skye gnas su soṅ180 ba |181 bya ṅaṅ pa źes bgyi182 ba ni 183 ’o ma daṅ chab bsres pa las |184 ’o ma ñid ni ’tshal gyi 185 chab ni ma lags so || ’jam dpal de bźin du ’phags pa’i śes rab la spyod pa’i byaṅ chub sems dpa’ yaṅ |186 ’phags pa’i śes rab (N344b) daṅ |187 ñon moṅs pa’i188 ’dres pa dag las 189 śes rab ñid ni len gyi190 191 ñon (L21a) moṅs pa ni ma lags so ||  ’jam dpal ’di lta ste 192 dper na | byaṅ gi sgra mi sñan193 gyi gliṅ na |194 ñe dur ’brel ba’i195 bud med rnams la |196 śiṅ gi yal ga ’dud par197 mi bgyid do || ’jam dpal de bźin du |198 dbaṅ po yoṅs su ma smin pa’i sems can rnams la |199 byaṅ (J257b) chub sems dpa’i spyod pa daṅ | ’phags pa’i śes rab daṅ200 |201 ye śes ’dud par mi bgyid do ||  ’jam dpal da ltar bdag ni202 ñon moṅs pa rnams kyis ’jigs pa’am |203 skrag pa ci yaṅ204 ma mchis so || de ci’i slad du (S20b) źe na | ’jam dpal bdag gis chos thams cad kyi205 raṅ bźin dben par rtogs pa’i slad du’o || ’jam dpal byaṅ chub sems dpa’ rnams ni |206 ’jigs pa ma mchis pa’i go cha207 bgos208 pa ste |  ’jam dpal ’di lta ste 209 dper na |210 gaṅ dgras ’jigs pa de ni dpa’ bo źes mi211 bgyi’o || ’jam dpal de bźin du gaṅ ñon moṅs (T19a) pa rnams (P96b) kyis ’jigs pa de yaṅ212 |213 byaṅ chub sems dpa’ źes mi bgyi’o ||  ’jam dpal ’di lta ste 214 dper na | gaṅ dgras215 bcom pa de ni dpa’ bo źes mi bgyi’o || ’jam (Q257a) dpal de bźin du gaṅ ñon moṅs pa rnams kyis bcom pa de216 yaṅ217 |218 byaṅ chub sems dpa’ źes mi bgyi’o ||  ’jam dpal ’di lta ste 219 dper na | nor bu rin po che chu220 ’daṅ221 źes222 bgyi ba chab kyi naṅ du stsal na 223 gśer bar yaṅ mi (N345a) ’gyur źiṅ |224 chab kyi dri mas kyaṅ mi gos la |225 chab kyi rñog pa thams cad kyaṅ226 rab tu daṅ227 bar bgyid do228 || ’jam dpal de bźin du ’phags (D226b) pa’i śes rab la spyod pa’i byaṅ chub (L21b) sems dpa’ yaṅ 229 ñon moṅs pa’i naṅ na gnas kyaṅ |230 ñon moṅs pas gśer bar yaṅ mi ’gyur źiṅ |231 ñon moṅs pa’i dri mas kyaṅ mi gos la | ñon moṅs pa’i rñog pa thams cad kyaṅ rab tu źi bar bgyid do232 || 
149. DJN: om. |  150. LST: so for pa’o  151. T: med  152. N: me’aṅ  153. P: brtsa  154. DJNQ: om. |  155. LST: so for pa’o  156. DJNQS: om. |  157. P: om. |  158. DJNPQ: om. |  159. DJNPQ: om. |  160. DJLQT: mar  161. DJNP: om. |  162. S: ins. |  163. Q: tshigs  164. DJNPQ: om. |  165. DJNPQ: om. |  166. DJNQ: om. |  167. P: ins. tu  168. Q: ins. |  169. Q: om. |  170. P: ins. tu  171. DJNQ: om. |  172. S: ins. |  173. S: om. |  174. P: len  175. DJNQ: om. |  176. P: ins. tu  177. P: ins. |  178. J: ’khor  179. DJNQ: om. |  180. T: soṅs  181. DJ: om. |; P: ba’i for ba |  182. Q: bya  183. PST: ins. |  184. DJNPQ: om. |  185. QS: ins. |  186. DJNQ: om. |  187. DJNPQ: om. |  188. LST: pa daṅ; P: par for pa’i  189. P: ins. |  190. LT: kyi  191. S: ins. |  192. P: ins. |  193. P: gñan  194. DJNPQ: om. |  195. T: pa’i  196. DJNPQ: om. |  197. P: pa  198. DJNPQS: om. |  199. DJNPQ: om. |  200. T: om. daṅ  201. DJNPQS: om. |  202. LPST: bdag ni da ltar for da ltar bdag ni  203. P: |  204. N: ci’aṅ  205. JN: kyis  206. DJNPQ: om. |  207. Q: ca  208. P: dgos  209. P: ins. |  210. Q: om. |  211. P: om. mi  212. N: de’aṅ  213. DJLNPQ: om. |  214. P: ins. |  215. S: dgra  216. P: om. de  217. N: de’aṅ  218. DJNPQ: om. |  219. P: ins. |  220. P: om. chu  221. P: ’da’; Q: ’dod; S: ldaṅ for ’daṅ  222. T: ces  223. P: ins. |  224. DJNPQ: om. |  225. P: om. |  226. Q: kyis  227. P: daṅs  228. P: bgyi’o for bgyid do  229. P: ins. |  230. DJNPQ: om. |  231. DJNQ: om. |  232. L: bgyi’o for bgyid do 
譬如大火悉燒草木賢聖慧(c1)火燒除塵勞。  譬如日光照明衆冥不與冥合。(2)聖慧如是蠲除塵勞不與倶合。  譬如風行不(3)著一切山與樹木。行智菩薩亦復如是。不著(4)一切塵勞之欲。  譬如劫盡燒諸有形不燒虚(5)空。行慧菩薩亦復如是。燒諸愛欲不與一切(6)塵勞倶合。  譬如淨水不與穢合。菩薩如是不(7)與塵倶。  譬如虚空受持於地。智慧如是不與(8)欲雜。    譬如大風壞鐵圍山。菩薩如是。以智慧(9)事吹散諸欲。  譬如有象名究焔氣。乳與水合(10)則爲一類。菩薩如是。以聖智慧遊除塵勞。化(11)令明哲合爲一慧。  譬如須彌北方天下與諸(12)親里不爲放逸在於樹下而自分別。菩薩如(13)是。智慧之明見衆人根而爲分別。  文殊師利。(14)吾身如今不畏欲塵亦無所難。所以者何。我(15)曉欲塵本悉淨故。又被菩薩大徳之鎧。勇猛(16)精進無所難。  譬如怯人求於救者。如此之(17)類不爲勇猛。開士大士亦復如是。離於欲者(18)不爲菩薩。  譬如有人爲賊所壞不爲猛將。開(19)士如是。壞愛欲者不爲菩薩。  譬如人以清水(20)明珠著濁河中尋時即清。不爲垢濁之所染(21)汚。菩薩如是。在於愛欲塵勞之中。不爲瑕穢(22)之所染汚。 
(6)復次文殊師利。譬如猛火於一切草木不生(7)恐怖。如是智慧行菩薩。於諸煩惱不生恐怖。  (8)譬如日輪不與闇住。如是智慧行菩薩不與(9)惑住。  譬如大風諸山樹木無能障礙。如是智(10)慧行菩薩。一切世間煩惱境界無能障礙。  譬(11)如虚空劫火不燒。如是智慧行菩薩。諸煩惱(12)火亦不能燒。    譬如虚空不與地合。如是(15)智慧行菩薩。不與煩惱諸結和合。  譬如有寶名曰鐵愛。不住不淨(13)隨所止處一切清淨。如是智慧行菩薩。於一(14)切煩惱亦復不住。(189+co)  如鐵圍山(16)風不能動。如是智慧行菩薩。一切煩惱所不(17)能動。  譬如倉鵠水乳和合惟啑於乳而(18)不取水。如是智慧行菩薩。雖與一切煩惱和(19)合。而但取智不取煩惱。  如欝單越國男女和(20)合。悉詣樹下若非親者樹枝垂下3陰覆其身。(21)菩薩如是。於根未熟衆生智不垂化  (22)復次文殊師利。我今於此一切煩惱不生驚(23)怖。何以故。以知一切煩惱性故。善披菩薩(24)無畏鎧故。  譬如健人臨陣不怖。若生恐懼則(25)非健人。菩薩亦爾。於諸煩惱而生恐怖則非(26)菩薩。  又如有人入陣相撃。不能勝他反爲他(27)害不名健兒。若諸菩薩而爲煩惱之所害者。(28)不名菩薩  文殊師利。如淨水珠投之濁水。水(29)則清淨而不爲彼濁水所汚。菩薩雖與煩惱(b1)和合。不爲煩惱之所染汚 
Just as, Mañjuśrī, the fire is not scared by all grass and trees; in the same way, Mañjuśrī, the fire of saintly insight is not scared by all the grass and trees of vices (tadyathā mañjuśrīr nāgnis sarvatṛṇakāṣṭair bhītaḥ, evam eva mañjuśrīr nāryaprajñāgniḥ sarvakleśatṛṇakāṣṭair bhītaḥ).  Just as, Mañjuśrī, the disk of the sun does not stay in the company of darkness; in the same way, Mañjuśrī, saintly insight does not stay in the company of vices (tadyathā mañjuśrīr na sūryamaṇḍalaṃ tamo’ndhakāreṇa sārdhaṃ saṃvasati, evam eva mañjuśrīr nāryaprajñā sarvakleśaiḥ sārdhaṃ saṃvasati).  Just as, Mañjuśrī, the wind does not cling to trees and mountains; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight does not cling to any region of vices (tadyathā mañjuśrīr na mārutaḥ vṛkṣaparvataiḥ saktaḥ, evam eva mañjuśrīr nāryaprajñācarito bodhisatvaḥ sarvakleśaviṣayaiḥ saktaḥ).  Just as, Mañjuśrī, the element of space does not get burnt by all the fire of the world conflagration; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight does not get burnt by all the fire of the world conflagration of vices (tadyathā mañjuśrīr nākāśadhātuḥ sarvakalpaparidāhena dahyate, evam eva mañjuśrīr nāryaprajñācarito bodhisatvaḥ sarvakleśakalpaparidāhena dahyate).  Just as, Mañjuśrī, as space does not stay in the company of dust, mist and clouds; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight does not stay in the company of any vices (tadyathā mañjuśrīr nākāśaṃ rajomahikāmeghaiḥ sārdhaṃ saṃvasati, evam eva mañjuśrīr nāryaprajñācarito bodhisatvaḥ sarvakleśaiḥ sārdhaṃ saṃvasati).  Just as, Mañjuśrī, as space does not stay in the company of earth; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight does not stay in the company of any vices (tadyathā mañjuśrīr nākāśaṃ pṛthivyā sārdhaṃ saṃvasati, evam eva mañjuśrīr nāryaprajñācarito bodhisatvaḥ sarvakleśaiḥ sārdhaṃ saṃvasati).  Just as, Mañjuśrī, as the loadstone does not stay in the company of iron; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight does not stay in the company of any vices (tadyathā mañjuśrīr nāyaskānto ’yobhiḥ sārdhaṃ saṃvasati, evam eva mañjuśrīr nāryaprajñācarito bodhisatvaḥ sarvakleśaiḥ sārdhaṃ saṃvasati).  Just as, Mañjuśrī, the mountain Cakravāḍa cannot be shaken by all the winds; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight cannot be shaken by all the vices (tadyathā mañjuśrīr na cakravāḍaḥ sarvavāyubhiḥ kampayituṃ śakyate, evam eva mañjuśrīr nāryaprajñācarito bodhisatvaḥ sarvakleśaiḥ kampayituṃ śakyate).  Just as, Mañjuśrī, the bird goose from the animal world drinks the milk and not the water from a mixture of milk and water; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight takes out the insight and not the vices from a mixture of saintly insight and vices (tadyathā mañjuśrīr haṃsa iti tiryagyonigataḥ pakṣī kṣīravārimiśrāt kṣīram eva pibati na vāri, evam eva mañjuśrīr āryaprajñācarito bodhisatva āryaprajñākleśamiśrāt prajñām eva gṛhṇāti na kleśān).  Just as, Mañjuśrī, in the northern continent the tree branches will not bow down to women who have sexual relations with relatives; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight does not bow down to those living beings whose organs are immature.  Thus, Mañjuśrī, I have no fears for the vices (evam mañjuśrīr nāsti me kleśais trāsabhayam). Why? The bodhisatvas, Mañjuśrī, are clad in the armour of fearlessness (tat kasya hetor, bodhisatvā mañjuśrīr abhayasaṃnāhasaṃnaddhāḥ).  Just as, Mañjuśrī, one cannot call a hero one that fears the enemy; in the same way, Mañjuśrī, one cannot call a bodhisatva one that fears the vices (tadyathā mañjuśrīr yaḥ śatruṇā trasto na sa śūra ity ucyate, evam eva mañjuśrīr yaḥ kleśais trasto na sa bodhisattva ity ucyate).  Just as, Mañjuśrī, one cannot call a hero one that is conquered by the enemy; in the same way, Mañjuśrī, one cannot call a bodhisatva one that is conquered by the vices (tadyathā mañjuśrīr yaḥ śatruṇā jito na sa śūra ity ucyate, evam eva mañjuśrīr yaḥ kleśais jito na sa bodhisatva ity ucyate).  Just as, Mañjuśrī, the jewel called “waterpurifyer” purifies all the dirt in the water when thown into the water without getting sticky and without being sullied by the impurities in the water; in the same way, Mañjuśrī, the bodhisatva acting according to saintly insight, even if he is situated among the vices, he purifies all the impurities in the vices without getting sticky and without being sullied by the impurities in the vices (tadyathā mañjuśrīr udakaprasādikaṃ nāma maṇiratnaṃ na vāriprakṣiptaṃ snighdaṃ na jalamalopaliptaṃ sarvajalakāluṣyaṃ prasādayati, evam eva mañjuśrīr nāryaprajñācarito bodhisatvaḥ kleśasthito ’pi snigdho na kleśamalopaliptaḥ sarvakleśakāluṣya praśamayati). 
 
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