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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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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.).
 
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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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bcom ldan ’das kyis bka’ stsal pa | khye’u legs so |1 legs so || ’di lta ste | mi rtog2 ciṅ rnam par mi rtog pa ’di ni ’dod chags kyi raṅ bźin yin no ||  khye’u khyod kyis bdag tu lta ba med pa daṅ | gźan du lta ba med pa daṅ |3 gźan du lta bar sgro ’dogs pa med par chos la tshul bźin du (L38b) sems par brtson par bya’o ||  khye’us gsol pa | bcom ldan ’das ji ltar na byaṅ chub sems dpa’ chos la tshul bźin du sems par brtson pa lags |4   bcom ldan ’das kyis bka’ stsal pa | khye’u byaṅ chub sems dpa’ ni |5 ’dod chags kyi raṅ (N364b) bźin gyis byaṅ chub6 yoṅs su tshol7 lo ||  khye’u de bźin du byaṅ chub sems dpa’ ni źe sdaṅ gi raṅ bźin 8 daṅ | gti mug gi raṅ bźin daṅ | ñon moṅs pa thams cad kyi raṅ bźin gyis |9 byaṅ chub yoṅs su tshol10 lo || khye’u ji ltar ’dod chags daṅ |11 źe sdaṅ daṅ |12 gti mug 13 dṅos po med pa |14 de ltar chos thams cad (D239a) la byaṅ chub (S38b) sems dpa’i śes pa ’jug go ||  khye’u ’dod chags daṅ |15 źe sdaṅ daṅ |16 (Q270b) gti mug rnams ni rtsa ba17 med pa | gnas 18 med pa | gźi med pa | byed pa po med pa | tshor ba po med pa | naṅ daṅ phyi rol dben pa | stoṅ pa |19 bdag daṅ | sems can daṅ | srog daṅ | 20 gso ba daṅ | skyes bu daṅ | gaṅ zag daṅ bral ba |21 mtshan ma22 med (T35a) pa ste23 |24 mtshan mar rtog pa daṅ25 bral ba | smon pa med pa |26 mṅon par dga’ ba med pa | dga’ ba daṅ 27 sred pa daṅ bral ba | mṅon par ’du byed pa med pa | raṅ bźin med pa’o ||  khye’u ’dod chags daṅ |28 źe sdaṅ daṅ |29 gti mug ji lta ba de30 bźin du 31 chos thams cad la byaṅ chub sems dpa’i śes pa ’jug go ||  khye’u gźan yaṅ tshul bźin la brtson pa’i byaṅ chub sems dpa’i sems bskyed pa (L39a) thams cad ni byaṅ chub yin no || (J271a) de ci’i phyir źe na |  sems rtogs32 pa gaṅ yin pa de ni |33 bstan du34 med pa daṅ |35 smon pa med pa daṅ | (N365a) rnam par rig pa med pa daṅ | sgyu ma’i raṅ bźin lta bu daṅ | naṅ ma yin pa daṅ | phyi rol ma yin pa daṅ | gźan daṅ36 gźan daṅ ldan pa ma yin pas |37 gzugs med pa ste | khye’u de ñid byaṅ chub sems dpa’i byaṅ chub yin te |  khye’u byaṅ chub sems dpas raṅ gi sems rtogs pa ma gtogs par khoṅ du chud par bya ba gźan ci38 yaṅ39 med do || raṅ gi sems rtogs pa gaṅ (S39a) yin pa de ñid |40 sems can thams cad kyi sems rtogs pa yin no || raṅ gi sems dben pas sems can thams cad kyi sems dben no || raṅ gi sems kyi raṅ bźin gyis sems can thams cad kyi sems kyi raṅ bźin no || raṅ gi sems rnam par dag pas |41 sems can thams cad kyi sems rnam par dag go ||42 raṅ gi sems ’dod chags daṅ bral bas |43 sems can thams cad kyi sems ’dod chags daṅ bral lo || raṅ gi sems la źe sdaṅ med pas |44 sems can thams cad kyi sems la źe sdaṅ med do || raṅ gi sems la gti mug med pas |45 (D239b) sems can thams cad kyi (T35b) sems la (Q271a) gti mug med do || raṅ gi sems la ñon moṅs pa med pas |46 sems can thams cad kyi sems la ñon moṅs pa med do ||47 de ltar rtogs pa gaṅ yin pa de |48 thams cad mkhyen49 pa’i ye śes (N365b) rtogs pa50 yin no ||  khye’u de ltar tshul bźin la (L39b) brtson pa’i byaṅ chub sems dpa’51 ni |52 sems can thams cad kyi sems la raṅ bźin gyis kun nas ñon moṅs pa med par rab tu śes so ||  gaṅ glo53 bur gyi ñon moṅs pas ñe bar ñon moṅs kyaṅ |54 sems kyi rgyud la ni |55 ñon moṅs par ’gyur ba yaṅ56 med la | chos kyi rigs57 pa’i lhag mthoṅ gis |58 de dag de la yoṅs su gduṅ ba yaṅ59 med de60 | des byaṅ chub sems61 dpa’ de dag gis |62 glo63 bur gyi ñon moṅs pa rnams mthoṅ bas na |64 kun nas ñon moṅs (S39b) par mi ’gyur ro ||  bstan pa ’di (J271a) bśad pa na |65 tshoṅ dpon gyi bu ’jigs byin |66 chos rnams la rjes su ’thun67 pa’i bzod pa skyes par ’gyur to || de nas smad ’tshoṅ ma’i bu mo gser mchog ’od dpal gyis |68 tshoṅ dpon gyi69 bu de dul bar rig nas |70 lha’i bu mo lṅa brgya tsam gyis yoṅs su bskor te | sil sñan daṅ | pheg rdob pa daṅ | glu dbyaṅs len pa dag byed ciṅ | bcom ldan ’das ga la ba der soṅ ste phyin nas |71 bcom ldan ’das kyi źabs la mgo bos phyag ’tshal te | bcom ldan ’das la lan gsum bskor ba byas nas |72 bcom ldan ’das kyi spyan sṅar ’dug go ||73  
佛言。(21)善哉。如年少言。貪欲之習志性若此。當棄邪(22)想心思如順。  遵修其業莫復爲也。已離我見。(23)觀彼平等。  又問。世尊。何謂菩薩心思諸法常(24)如應順。  佛言。年少。若能思惟分別貪欲瞋怒(25)愚癡及諸塵勞。本悉清淨。是則菩薩求佛道(26)也。  譬如年少有形之物爲婬怒癡。菩薩如是。(27)曉了一切分別諸法自在所遊。  其三毒者。則(28)無有本亦無所住。如無主屋其屋内外澹泊(29)虚空。以離吾我我人壽命。便應無相。所著(824b1)念者便蠲除矣。以去所著即爲無願。志所喜(2)樂恩愛悉除。無有諸行亦無所造。婬怒癡性(3)本皆清淨。菩薩如是。  (See previous sentence)  能悉曉了一切諸法而(4)得自在。假使菩薩習如應順遵修法者。諸所(5)發意則爲道矣。所以者何。  設了己心則了如(6)心。覺了分別解一切法。則無有色亦無有影。(7)則無教令自然如幻。其於内外而相依倚。亦(8)爲道矣。  爲菩薩者無有異道。當所施行自曉(9)了心。所以者何。若能曉了覺己心者。則能解(10)知一切衆生心之所存。己心寂寞。衆生之心(11)則爲澹泊。己心本淨。衆生之心亦復清淨。己(12)心鮮潔。衆生之心亦復鮮潔。己心離欲。衆生(13)之心則亦離欲。己心無怒。衆生之心則無恚(14)恨。己心無癡。衆生之心則明無癡。己心無塵。(15)衆生之心則無勞穢。若有曉了如此事者。是(16)爲覺知諸通之慧一切智矣。  如是應順遵修(17)行者。爲菩薩也。近於本淨。則知一切衆生(18)心念。  假使復爲有所好樂。客想塵勞依心爲(19)垢。則不當厭修行法觀。設使有人曉了是者。(20)客塵勞想則無塵勞。  佛説是已。應時長者子(21)畏間逮得柔順法忍。上金光首見長者子以(22)蒙開化順從律教。則與五百玉女眷屬。鼓天(23)琴瑟而作伎樂。往詣佛所稽首足下。右繞三(24)匝退住佛前。 
佛言。(4)善哉善哉長者子。見貪性故離惡覺觀。離惡(5)覺故貪瞋癡盡。  是故汝當生清淨心修方便(6)行。於一切境起智慧業。離自身見及他身見。(7)  長者子言。菩薩云何生清淨心行智慧行。  佛(8)言。長者子。菩薩當於貪體性中求於菩提。如(9)是瞋癡體性中求於菩提。亦於一切煩惱體性(10)中求於菩提。  如是貪瞋癡等一切煩惱性空無(11)物。菩薩則於一切法中智慧行生。  是故長者(12)子。彼貪瞋癡性無有根本。亦無住處。亦無主(13)者。亦無作者。内外清淨空無所有。無我無衆(14)生無壽命。離富伽羅無相。離惡覺觀故無願。(15)離渇愛取故。  如是貪瞋癡體性無生故。菩薩(16)於一切法中智慧行生。  復次長者子。清淨攀(17)縁方便行。菩薩於一切生心法中悉有菩提。(18)何以故。  若彼心無色離色離分別。體性如幻(19)彼此内外不相續者。是名菩提。  復次長者子。(20)菩薩不應覺於餘事。但覺自心。何以故。覺自(21)心者。即覺一切衆生心故。若自心清淨。即是(22)一切衆生心清淨故。如自心體性即是一切衆(23)生心體性。如自心離垢。即是一切衆生心離(24)垢。如自心離貪。即是一切衆生心離貪。如自(25)心離瞋。即是一切衆生心離瞋。如自心離癡。(26)即是一切衆生心離癡。如自心離煩惱。即是(27)一切衆生心離煩惱。作此覺者名一切智智(28)覺。  如是清淨5攀縁方便行。菩薩能知煩惱體(29)性染一切衆生心。  若有説言客塵煩惱相續(833a1)染心者。菩薩見法方便於彼衆生。善能教化(2)無所惱亂。若彼衆生覺客塵煩惱。客塵煩惱(3)亦不能染。  佛説此法已。長者子得順法忍。時(4)勝金色女。知長者子受教化已。莊嚴五百馬(5)車前後圍遶。種種音樂皆悉作唱。來詣佛所(6)到已下車。頭面三禮右遶三匝却住一面(7) 
The Lord said: Very good, very good, my boy, it is like this, not making thought-constructions or conflicting thought-constructions is the essential nature of desire (sādhu sādhu dārika tadyathāyam akalpāvikalpo rāgasvabhāvaḥ).  So, my boy, you should practice fundamental mental effort concerning the teachings on the absence of own views, on the absence of others’ views and on the absence of imputing views to others (tvayā dārikānātmadṛṣṭyaparadṛṣṭiparadṛṣṭyasamāropeṣu dharmeṣu yoniśaś cintāyogaḥ karaṇīyaḥ).  The boy said: But, Lord, how does the bodhisatva become one practicing fundamental mental effort (kathaṃ bhagavan bodhisatvo yoniśaś cintāyukto bhavet)?  The Lord said: My boy, the bodhisatva seeks awakening by means of the essence of desire (bodhisatvo dāraka rāgasvabhāvena bodhiṃ paryeṣati); my boy, the bodhisatva seeks awakening by means of the essence of aversion, the essence of bewilderment, the essence of all the vices (tathā dāraka bodhisatvo dveṣasvabhāvena mohasvabhāvena ca sarvakleśasvabhāvena ca bodhiṃ paryeṣati).  My boy, as desire, aversion and bewilderment are non-substantial, in accordance with this is the bodhisatva’s entrance into knowledge (yathā dāraka rāgadveṣamohā avastukās tathā sarvadharmeṣu bodhisatvasya jñānapraveśaḥ).  My boy, desire, aversion and bewilderment are without root, and without an abiding-place, without foundation, without an acting or feeling subject,beyond the dicotomy of inner and outer, empty, without self, being, life-principle, life-soul, spirit or personality, without distinguishing marks, without the construdtion of distinguishing marks, without wishful thinking, without pleasure, without passion and thirst, without formative factors (rāgadveṣamohā dārakāmūlakā aniketā anālayā akārakā avedakā adhyātmabāhyaviviktāḥ śūnyā ātmasatvajīvapoṣapuruṣapudgalarahitā ānimittā nimittakalpanārahitā apraṇidhānā anabhiratayo ratitṛṣṇārahitā anabhisaṃskārā niḥsvabhāvāḥ).  My boy, as desire, aversion and bewilderment are unborn, in accordance with this is the bodhisatva’s entrance into knowledge (yathā dāraka rāgadveṣamohā anutpannā tathā sarvadharmeṣu bodhisatvasya jñānapraveśaḥ).  Further, my boy, all the thoughts of the bodhisatva practising in the fundamental way are awakening (punar aparaṃ dāraka sarve yoniśo yuktasya bodhisatvasya cittotpādā bodhiḥ). Why (tat kasya hetoḥ)?  The understanding of thought is beyond demonstration, beyond wishful thinking, beyond information, like an illusion, not inside, not outside, nor mutually existing, thus formless, and that, exactly, my boy, is the awakening of the bodhisatva (yaś cittāvabodhiḥ so ’nidarśano ’praṇihito ’vijñaptir māyasadṛśo nādhyātmo na bāhyo nānyonyabhāvo ’rūpī, sa eva dāraka bodhisatvasya bodhiḥ).  And, my boy, apart from understanding one’s own thoughts there is nothing else the bodhisatva needs to understand (na dāraka kiṃcid anyad bodhisatvena boddhavyaṃ svacittāvabodhād), the understanding of one’s own thought is indeed the understanding of the thought of all beings (yaḥ svacittāvabodhaḥ sa eva sarvasatvānāṃ cittāvabodhaḥ); if one’s own thoughts are standing aloof, the thoughts of all beings are standing aloof (svacittavivekatayā sarvasattvānāṃ cittavivekaḥ), by [understanding] the essence of one’s own thoughts [one understands] the essence of the thoughts of all beings (svacittasvabhāvena sarvasattvānāṃ cittasvabhāvaḥ), if one’s own thoughts are pure, the thoughts of all beings are pure (svacittaviśuddhyā sarvasatvānāṃ cittaviśuddhiḥ), if one’s own thoughts are without desire, the thoughts of all beings are without desire (svacittavirāgena sarvasatvānāṃ cittavirāgaḥ), if one’s own thoughts are witout aversion, the thoughts of all beings are without aversion (svacittādveṣena sarvasatvānāṃ cittādveṣaḥ), if one’s own thoughts are without bewilderment, the thoughts of all beings are without bewilderment (svacittāmohena sarvasatvānāṃ cittāmohaḥ), if one’s own thoughts are without vices, the thoughts of all beings are without vices (svacittaniṣkleśena sarvasatvānāṃ cittaniṣkleśaḥ), such understanding is the understanding of omniscience (ya evamavabodhodaḥ sa sarvajñajñānāvabodhaḥ).  Thus the bodhisatva practicing fundamentally, my boy, has the insight that the thoughts of all beings are essentially without vices (evam yoniśaḥprayukto bodhisatvo dāraka sarvasatvānāṃ cittāni svabhāvena niṣkleśāni prajānati).  Those who are not stained by vices in their train of thoughts even thought they are occasionally sullied by adventitious vices, in them there is also no fervent desire because of their expanded vision which is in accordance with the true religion (ya āgantukaiḥ kleśair upakliṣṭā api na cittasaṃtāne kliśyante teṣāṃ tatra paridāho ’pi nāsti dharmayuktavipaśyanayā); thus those bodhisatvas are not stained by vices because they see that vices are adventitious (tena te bodhisatvā na saṃkliśyanta āgantukakleśadarśanatvāt).  As this teaching was given the son of a banker Bhayadatta attained tolerance in accordance with religion (asmin nirdeśe nirdiśyamāne bhayadattasya śreṣṭiputrasya dharmeṣv anulomikī kṣāntir utpāditā), and as the daughter of a courtesan Suvarṇottamaprabhāśrī noticed that the son of a banker Bhayadatta had been educated, she, accompanied by about five hundred divine girls, made symbals sound, music heard and songs sung, and she went to the place where the Lord stayed, bowed her head to his feet, and sat down before him. 
 
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