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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
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Click to Expand/Collapse OptionSection 4
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de nas ’jam dpal gźon (Q265b) nur gyur pas smad ’tshoṅ ma’i bu mo gser mchog ’od dpal la ’di skad ces smras so || bu mo khyod rta’i śiṅ rta ’di la źon la | tshoṅ dpon gyi bu ’jigs (J266a) byin la (N357b) sñiṅ brtse1 ba’i phyir |2 yoṅs su smin par gyis śig daṅ | de ñid kyis khyod rab tu ’byuṅ ba daṅ | bsñen par rdzogs par ’gyur ro ||  de nas skye bo phal po che de dag ’di sñam du sems te | ’dod chags daṅ bral ba daṅ | ’dod chags daṅ ma3 bral ba4 gñis lhan cig gnas su5 ji ltar ruṅ sñam mo ||  de nas bu mo des (S32a) skye bo phal po che de dag gi sems kyi yoṅs su rtog6 pa 7 sems kyis 8 śes nas |9 skye bo phal (L32b) po che de dag la ’di skad ces smras so ||  grogs po dag ’dod chags daṅ bral ba’i byaṅ chub sems dpa’ ni |10 ’dod chags daṅ bcas pa’i sems can rnams daṅ lhan cig gnas kyaṅ kha na ma tho ba med la | ’dod chags daṅ bcas pa’i sems can rnams kyaṅ ’dul bar byed do ||  grogs po dag źe sdaṅ daṅ bral ba’i byaṅ chub sems dpa’ ni |11 źe sdaṅ daṅ bcas pa’i sems can rnams daṅ lhan cig gnas kyaṅ |12 kha na ma tho ba med la |13 źe sdaṅ daṅ bcas pa’i sems can rnams kyaṅ ’dul bar byed do ||  grogs po dag gti mug (T29b) daṅ bral ba’i byaṅ chub sems dpa’ ni |14 gti mug daṅ bcas pa’i sems can rnams daṅ lhan cig gnas kyaṅ kha na ma tho ba med la |15 gti mug daṅ bcas pa’i sems can rnams kyaṅ ’dul bar byed do ||  grogs po dag ñon moṅs pa daṅ bral ba’i byaṅ chub sems dpa’ ni |16 ñon moṅs pa daṅ bcas pa’i sems can rnams (N358a) daṅ lhan cig gnas kyaṅ kha na ma tho ba med la |17 ñon moṅs pa daṅ bcas pa’i sems can rnams kyaṅ ’dul bar byed do ||  grogs po dag ’di lta ste dper na | ma ni bu daṅ lhan cig gnas kyaṅ chags pa med (D234b) do || grogs po dag de bźin du byaṅ chub sems dpa’ yaṅ |18 sems can thams cad daṅ lhan cig 19 gnas kyaṅ (Q266a) chags pa med do ||  grogs po dag ’di lta ste dper na | bciṅs pa las bkrol pa’i20 mi ni ’dod chags kyi21 kun tu22 spyad pa la mi spyod do || grogs po dag de bźin du byaṅ chub sems dpa’ yaṅ |23 khams gsum pa24 dag25 (J266b) ’chiṅ ba daṅ |26 (L33a) ’obs lta bur ’du śes pas chags pa med do || 
(6)於是文殊師利。謂上金光首。若當還復上駟(7)馬車。與畏間長者子倶爲開化説此。則是汝(8)出家之行也。  時大衆人各心念言。豈離欲者(9)與有欲人而倶處乎。  女尋則知衆人心念。便(10)答大衆爲分別説。  離欲菩薩與有欲人衆生(11)之類而倶出生。欲以開化令清白故。諸人欲(12)知。  菩薩離於瞋恚愚癡。便與瞋恚愚癡群黎(13)而倶遊生。欲以開化施慈與明。  (See previous sentence)  設使菩薩已(14)離塵勞。便與貪欲群萌倶生。開化一切遊逸(15)之類。  喩如人者母子共處無所染汚。菩薩如(16)是。常與一切衆生倶會無所染汚。  譬鼓琴人(17)及神呪師。雖習所欲則無有欲。菩薩如是。處(18)於三界想念之中。如神呪術無所染著。 
爾時文殊師利語金色女言。汝可上車教化(24)威徳長者子。若能教化此長者子即名出家。(25)  爾時文殊師利説此語時。一切大衆咸生疑(26)怪。各作是念。今此女人已離貪欲。何故乃遣(27)共貪者倶。  爾時金色女知諸大衆心生疑已。(28)語大衆言。  離貪菩薩雖復常與貪者共倶。以(29)教化故遠離惡名。  菩薩自離瞋癡。雖與共倶(a1)以教化故亦無惡名。    菩薩自離煩惱。雖與煩(2)惱者倶。以教化故遠離惡名。  譬如母子共倶(3)常無貪染。離貪菩薩亦復如是與貪者倶常(4)無貪染。  譬如黄門與女人倶亦無貪染。如是(5)菩薩遠離三界。雖行欲界而無欲心。 
Then the princely Mañjuśrī said to the daughter of a courtesan Suvarṇottamaprabhāśrī: Girl, get on to the cart and, out of compassion, bring the son of a banker Bhayadatta to maturation, by this you will embrace the ascetic life and be ordained (atha mañjuśrīḥ kumārabhūtaḥ suvarṇottaraprabhāśriyaṃ gaṇikāduhitāram idam avocat, tvaṃ dārike ’smin ratha āruḍhā śreṣṭhiputraṃ bhayadattam anukampām ādāya paripācaya, tenaiva tvaṃ pravrājitopasaṃpannā bhaviṣyasi).  Then the great crowd of people thought: How can it be right that one without desire can stay in the company of one who is not without desire (atha tasya mahato janakāyasyaivam abhavad vītarāgāvitarāgayoḥ sārdhasaṃvāsaḥ kathaṃ yujyata iti)?  The girl knew the reflections of the great crowd of people, and she said (atha sā dārikā tasya mahato janakāyasya cetaḥparivitarkaṃ cetasājñāya taṃ mahāntaṃ janakāyam idam avocat):  Even though, friends, the bodhisatva without desires stays in the company of beings full of desire, he is without blemish, he educates the beings full of desires (vītarāgo mārṣā bodhisatvaḥ sarāgaiḥ satvaiḥ sārdhaṃ saṃvasann apy anavadyaḥ sarāgān satvān vinayati);  even though, friends, the bodhisatva without aversion stays in the company of beings full of aversion, he is without blemish, he educates the beings full of aversion (vītadoṣo mārṣā bodhisatvaḥ sadoṣaiḥ satvaiḥ sārdhaṃ saṃvasann apy anavadyaḥ sadoṣān satvān vinayati);  even though, friends, the bodhisatva without bewilderment stays in the company of beings full of bewilderment, he is without blemish, he educates the beings full of bewilderment (vītamoho mārṣā bodhisatvaḥ samohaiḥ satvaiḥ sārdhaṃ saṃvasann apy anavadyaḥ samohān satvān vinayati);  even though, friends, the bodhisatva without vices stays in the company of beings full of vices, he is without blemish, he educates the beings full of vices (niṣkleśo mārṣā bodhisatvaḥ sakleśaiḥ satvaiḥ sārdhaṃ saṃvasann apy anavadyaḥ sakleśān satvān vinayati).  Just like, friends, a mother is not desirous of his son, just in the same way, friends, is the bodhisatva not desirous of any living beings (tadyathā mārṣā na mātā putreṇa sārdhaṃ saṃvasaty api raktā, evam eva mārṣā na bodhisatvaḥ sarvasatvaiḥ sārdhaṃ saṃvasann api raktaḥ);  just like, friends, a man closed up in prison does not act according to habits of desire, just so friends, the bodhisatva is not attached to concepts in the threefold world which is like a pit in a prison (tadyathā mārṣā na bandhanagaṭṭito puruṣo rāgasamudācāraṃ carati, evam eva mārṣā na traidhātuke bandhanakhadopame saṃjñābhiḥ saktaḥ). 
 
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