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Bodhisatvacaryānirdeśa

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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.).
 
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Translator Chinese (A.D. 1018-1058)

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| rgya gar skad du | ārya bo dhi satva tsarya nir de śa nā ma ma hā yā na sū tra | bod skad du | ’phags pa byaṅ chub sems dpa’i spyod pa bstan pa źes bya ba theg pa chen po’i mdo | 
寶授菩薩菩提行經 
Bodhisattvacaryānirdeśa 
saṅs rgyas daṅ byaṅ chub sems dpa’ thams cad la phyag ’tshal lo || 
西天譯經三藏朝散大夫試光祿卿
明教大師臣法賢奉 詔譯 
 
’di skad bdag gis thos pa dus gcig na | bcom ldan ’das yaṅs pa can na tshal chen po’i khaṅ pa brtsegs pa’i gnas na dge sloṅ stoṅ tham pa’i dge sloṅ gi dge ’dun chen po thams cad kyaṅ dgra bcom pa | zag pa zad pa ñon moṅs pa med pa | dbaṅ daṅ ldan par gyur pa | sems śin tu rnam par grol ba | śes rab śin tu rnam par grol ba | caṅ śes pa | glaṅ po chen po | bya ba byas pa | byed pa byas pa | khur bor ba | bdag gi don rjes su thob pa | srid par kun tu sbyor ba yoṅs su zad pa | yaṅ dag pa’i śes pas sems śin tu rnam par grol ba | sems thams cad kyi dbaṅ gi dam pa’i pha rol tu son pa | spyod lam źi ba daṅ | dul ba daṅ | rnam par grol ba daṅ | ma brtags pa daṅ ldan pa śa stag la ’di lta ste | tshe daṅ ldan pa kun dga’ bo gaṅ zag gcig ni ma gtogs te | de yaṅ bcom ldan ’das kyis ñams su len par bka’ stsal te | tshe ’di ñid la luṅ bstan pa daṅ | 
如是我聞。一時佛住廣嚴城大林樓閣中。與 大苾芻衆千二百五十人倶。皆是大阿羅漢。諸漏已盡無復煩惱。逮得己利盡諸有結。除諸重擔所作已辦。如大龍王。心善解脱慧善解脱。得深解脱心達正道。調伏諸根威儀詳審。唯一補特伽羅尊者阿難。受於佛記奉持法藏 
(The Lord stays in Vaiśālī in the Kūṭāgāraśālā with a thousand monks described with items from the catalogue generally used to describe them, evaṃ mayā śrutam ekasmin samaye bhagavān vaiśālyāṃ viharati sma mahāvane kūṭāgāraśālāyāṃ mahatā bhikṣusaṃghena sārdhaṃ bhikṣusahasraiḥ sarvaiḥ kṣīnāsravair niṣkleśair vaśībhūtaiḥ etc. Only Ānanda is not an arhat, ekapudgalaṃ sthāpayitvā yad utāyuṣmantam ānandam). 
byaṅ chub sems dpa’ stoṅ tham pa thams cad kyaṅ phyir mi ldog pa | thams cad kyaṅ gzuṅs thob pa | thams cad kyaṅ mñam pa ñid kyi bzod pa daṅ ldan pa | thams cad kyaṅ ji skad smras pa de bźin du byed pa’i sa thob pa | mkhas pa | draṅ po | dad pa daṅ ldan pa | rtog pa maṅ ba | daṅ ba gtso bor byed pa | bźin ’dzum pa | khro gñer med pa | g-yo med pa | sgrub pa daṅ ldan pa | chos thams cad kyi raṅ bźin rjes su rtogs pa | chos bstan pas yoṅs su mi skyo ba | saṅs rgyas kyi ye śes yaṅ dag par skyes pa | yoṅs su smin par byed pa | ldem po dag la phyin ci ma log pa’i bzod pa daṅ ldan pa | yul thams cad phyin ci ma log pa’i sa daṅ ldan pa | dus śes pa | tshod śes pa | skabs śes pa | ran pa śes pa | rgod pa med pa | kheṅs pa med pa | spyod lam tha mal pa phun sum tshogs pa | stoṅ pa ñid kyi tiṅ ṅe ’dzin la mkhas pa | ’byuṅ ba daṅ ’jig pa yoṅs su spaṅs pa | smon pa med pa’i tiṅ ṅe ’dzin daṅ ldan pa | ’khor ba la yun riṅ du spyod pa la źugs pa | mtshan ma med pa’i tiṅ ṅe ’dzin daṅ ldan pa | spros pa’i rnam pa thams cad kyi mtshan ma legs par bzuṅ ba | sems can yoṅs su smin par bya ba la mkhas pa | ’du śes thams cad daṅ bral ba | ñan thos kyi theg pa rnam par gźag pa la mkhas pa | chos bstan pa yaṅ dag par dbye bar ’jug par byed pa | raṅ saṅs rgyas kyi theg pa ston pa | ñe bar źi ba’i bsṅags pa brjod pa | byaṅ chub sems dpa’ yaṅ dag par sloṅ ba | spyod pa ji lta ba bźin du źe ’gras pa med par ston pa śa stag la ’di lta ste | 
復有大菩薩衆一千人倶。皆得不退轉地總持法門平等法忍。是大智者。具大信重言行相應。斷諸疑惑面相圓滿。亦無顰蹙常大歡喜具大精進。是法王子。知法自性説法無倦。所説之法離諸戲論。化度衆生發起佛智。凡所導利功不唐棄。得大忍辱離諸顛倒境界之法。滿足十地善知三時。明了自性不生不滅。永斷纒縛威儀具足。證得空三摩地無相三摩地無願三摩地。雖出生死常行輪迴。不樂聲聞縁覺之行。唯以發起大菩提心應根説法。 
(Qualities of the thousand bodhisattvas present, bodhisattvasahasrair apy avaivartikair dhāraṇīpratilabdhaiḥ samatākṣāntipratilabdhair etc.). 
byaṅ chub sems dpa’ sems dpa’ chen po byams pa daṅ | ’jam dpal gźon nur gyur pa daṅ | spobs pa brtsegs pa daṅ | lag na rin chen ldan daṅ | spos ’od daṅ | mtha’ yas snaṅ ba’i blo gros daṅ | ṅan soṅ spoṅ daṅ | don grub sems pa daṅ | yon tan rgyal po snaṅ daṅ | mya ṅan gyi mun pa thams cad sel ba’i blo gros daṅ | mi mñam pa thams cad ston pa daṅ | de’i raṅ bźin du mi gnas pa daṅ | blo mtha’ yas daṅ | brtson ’grus daṅ | rtsal brtan por sems pa daṅ | rin chen ’byuṅ gnas daṅ | bkod pa’i rgyal po daṅ | rnam par ’phrul pa’i rgyal po daṅ | ’khrul pa med pa’i mthu rtsal daṅ | khyad par blo gros daṅ | kun nas mdzes daṅ | sgrib med ston daṅ | rnam par rtse daṅ | gser mchog ’od dpal daṅ | chos thams cad la rtag tu lta ba’i blo ldan daṅ | spros dri myur sbyin me tog kun tu rgyas daṅ | gtso bo brtsegs daṅ | mya ṅan med pa’i dpal daṅ | lhun po’i lto daṅ | spyan ras gzigs dbaṅ phyug daṅ | spos kyi dbaṅ phyug rgyal po daṅ | mchog tu dga’ ba’i rgyal po daṅ | blo mtha’ yas sgrub pa daṅ | dam pa’i chos thams cad mi brjed par gnas pa daṅ | byaṅ chub sems dpa’ sems dpa’ chen po seṅ ge ltar sgra mṅon par sgrogs pa daṅ | de dag daṅ byaṅ chub sems dpa’ stoṅ phrag maṅ po gźan dag daṅ yaṅ thabs gcig tu bźugs so || 
其名曰慈氏菩薩。妙吉祥菩薩。辯積菩薩。寶手菩薩。香光菩薩。無邊光菩薩。除蓋障菩薩。勝義心菩薩。得光王菩薩。斷一切憂暗菩薩。薩哩嚩尾沙摩那哩尸菩薩。内行菩薩。無邊意菩薩。具大精進歩意菩薩。寶海菩薩。裝嚴王菩薩。具大神通王菩薩。無差歩菩薩。勝意菩薩。普滿菩薩。阿那嚩囉拏那哩尸菩薩。常喜菩薩。上金光菩薩。觀一切法意菩薩。阿秫巘馱那羅拘酥彌多菩薩。首積菩薩。無憂吉祥菩薩。須彌藏菩薩。觀自在菩薩。香自在王菩薩。歡喜王菩薩。無邊慧藏菩薩。持一切妙法藏菩薩。師子吼音菩薩。如是等大菩薩摩訶薩。而爲上首 
(Names of thirty-five bodhisattvas, reconstructed as) 1) Maitreya, 2) Mañjuśrīkumārabhūta, 3) Pratibhānakūṭa, 4) Ratnapāṇi, 5) Gandhaprabha, 6) Anantaprabhāsamati, 7) Apāyajaha, 8) Siddhārthacintin, 9) Guṇarājaprabhāsa, 10) Sarvaśokāndhakārāpohamati, 11) Sarvaviṣamadarśin, 12) Tatsvabhāvapratiṣṭhita, 13) Anantamati, 14) Vīrya, 15) Vikramasādarśakacintin, 16) Ratnākara, 17) Vyūharāja, 18) Vikurvāṇarāja, 19) Avyabhicāraprabhāva, 20) Viśeṣamati, 21) Samantaprāsādika, 22) Anāvaraṇadarśin, 23) Vikrīḍamāna, 24) Suvarṇottamaprabhāśrī, 25) Sarvadharmanityadarśanadhīmat, 26) Āśugandhadānakusumita, 27) Jyeṣṭhakūṭa, 28) Aśokaśrī, 29) Merūdara, 30) Avalokiteśvara, 31) Gandheśvararāja, 32) Prāmodyarāja, 33) Anantamatipratipatti, 34) Sarvasaddharmāvismaraṇasthita, 35) Siṃhanādābhinādin. 
de nas bcom ldan ’das sṅa dro’i dus kyi tshe śam thabs daṅ chos gos gsol te | lhuṅ bzed bsnams nas dge sloṅ ñis stoṅ gis bskor ciṅ mdun du bdar te yaṅs pa’i groṅ khyer chen por bsod sñoms la gśegs nas | bcom ldan ’das kyis źabs sgo’i them pa la bźag ma thag tu saṅs rgyas bcom ldan ’das rnams groṅ khyer du gśegs pa na ṅo mtshar rmad du byuṅ ba’i chos rnams ’byuṅ bar ’gyur ba gaṅ dag yin pa de dag byuṅ ste | loṅ ba rnams ni mthoṅ bar gyur | ’on pa rnams ni thos par gyur | smyon pa rnams ni dran pa rñed par gyur to || lha’i me tog gi char yaṅ bab bo || snaṅ ba chen po yaṅ byuṅ ṅo || sraṅ yaṅ dri ma med par gyur to || lha’i sil sñan yid du ’oṅ ba dag kyaṅ ma brduṅs par grag go || mnar med pa’i sems can dmyal ba la thug pa nas ’og min gyi gnas man chad kyi sems can thams cad kyaṅ gcig tu ṅes par bde ba daṅ ldan par gyur to || 
爾時世尊食時著衣持鉢。與二千苾芻衆而共圍繞。入廣嚴城乞食。是時世尊入城門時。以大慈悲現神通力。放大光明照耀一切。變廣嚴城而爲瑠璃。令四衢道皆悉清淨。其有衆生蒙光所照。盲者得視。聾者得聽。瘖瘂之者皆悉能言。迷惑之者咸得正念。天花如雨降滿城中。天樂自嗚妙音清亮。下至阿鼻地獄。上至阿迦膩吒天。其中衆生唯受大樂。 
(The arrival of the Lord to Vaiśālī is accompanied by miracles.) 
de’i tshe yaṅs pa’i groṅ khyer chen po na li tsa byi seṅ ge’i bu rin chen byin źes bya ba skyes nas lo gsum lon pa ma ma’i paṅ pa na ’dug pa | khaṅ bzaṅs kyis brgyan pa’i khaṅ bzaṅs kyi steṅ na ’dug ste | khye’u rin chen byin gyis rmad du byuṅ ba’i mtshan ma dag mthoṅ ṅo || 
是時廣嚴城星賀里蹉尾王。有子名曰寶授年始三歳。乳母抱持在於殿上。時彼寶授忽見光明希瑞之相。又聞城中種種異事。從其懷抱速下於地 
(The main character, the three years old boy (dāraka) Ratnadatta, is introduced. Sitting on the lap of his nurse he sees the miracles) 
de nas khye’u rin chen byin gyis raṅ gi ma ma la tshigs su bcad de smras pa |
ma ma gaṅ gi mthu stobs kyis || śin tu ya mtshan byuṅ ba snaṅ ||
ñi ma bye ba rnams kyi ’od || zil gnon snaṅ ’di su źig yin |1|
stoṅ gsum sa gźi khyab gyur nas || ṅan ’gro skems par byed pa yi ||
rdzu ’phrul snaṅ ba gaṅ yin ’di || ma ma bdag la myur du smros |2|
dus min me tog char ba yis || saṅs rgyas źin mtshams med par mdzes ||
phyogs rnams bya yi tshogs rnams kyis || skad sñan pas ni khyab par gyur |3|
sraṅ yaṅ me tog rnams kyis khebs || me tog gdugs kyaṅ rnam par bres ||
skyes pa bud med dga’ rnams kyis || kun nas rab tu mdzes par ’dug |4|
loṅ ba rnams kyis mig kyaṅ thob || skye bo ’on rnams sgra yaṅ thos ||
byad ṅan byad gzugs phun sum tshogs || mdog ṅan kha dog phun sum tshogs |5|
g-yeṅs pa rnams kyaṅ dran pa rñed || lce med tshig ni rnam par dag ||
sems can byams pa’i sems med pa || byams pa’i sems daṅ ldan par gyur |6|
ma ma sems can khyad par can || rdzu ’phrul grub pa mthu ldan pa ||
’jig rten dag na rgyu ba ’di || su yin bdag la kun myur smros |7|
 
向乳母前端然而立説陀曰
何人威徳力 現此希有相
如倶胝日光 照耀三千界
其中諸惡趣 一切得清淨
如是之神通 母速爲我説
天雨衆妙花 遍散於佛刹
復成妙傘蓋 懸覆於空中
十方有異鳥 翔鳴而萃集
男女皆大喜 異常而嚴飾
盲者復瞻見 聾者還聽聞
瘖瘂者得語 迷惑得正念
諸醜陋麁惡 變成妙色相
一切不善人 皆發慈悲心
何人行世間 發起神通力
此爲最上事 母速爲我説 
(and he wonders, in seven verses, from where they arise.) 
de nas khye’u rin chen byin gyi ma mas khye’u rin chen byin la tshigs su bcad de smras pa |
rnam par dag pa spyod mchog ldan || rgyal ba dri med blo mi dman ||
bsam yas ma lus yoṅs su dag || dbaṅ ldan yon tan rin chen ’phags |1|
’jig rten mgon po ’khras sa mig || de bźin gśegs pa rtsa lag ’di ||
blo ldan bsod sñoms don du gśegs || ’jig rten chos la rten pa med |2|
’di la sdug daṅ mi sdug sogs || ’jig rten pa yi rtog mi mṅa’ ||
pad ma chu las skyes pa ltar || mṅa bdag mi gos spyod par mdzad |3|
blo gros ldan pa the tshom gcod | | phan mdzad thugs rjer ldan pa de ||
’gro ba’i sdug bsṅal bsal ba’i phyir || rnam par ’dren pa ’dir gśegs so |4|
bstod kyaṅ dgyes par mi ’gyur la || smad kyaṅ ’khrug par mi ’gyur te ||
khoṅ khro rjes su chags pa spaṅs || chags med rgyu ba rluṅ daṅ ’dra |5|
’di ni chos rgyal dam pa ste || ye śes zab mo phun sum tshogs ||
don dam don la mkhas pa po || ’gro ba’i slob dpon gśegs pa yin |6|
de ni dbu ma ston pa ste || yod med ’dzin las rnam par grol ||
chos lam ldan źiṅ źi ba ste || bsten pa thams cad yoṅs su spaṅs |7|
ye śes phuṅ po bdag med bdag || bsod nams tshogs rnams bsags pa yi ||
bde gśegs ’jig rten ’dren pa po || mtha’ yas gzugs can deṅ gśegs so |8|
dbu skra g-yas su ’khyil bar gnas || ’jam źiṅ mdog snum lcaṅ lo can ||
gnag ciṅ ’dziṅs pa med rnams kyis || de yi dbu ni rnam par mdzes |9|
gtsug tor g-yas su ’khyil ba ste || dbu skra ’khyil ciṅ legs par gnas ||
ri rab rtse mo ’dra bar ni || de yi dbyibs ni mdzes pa yin |10|
de yi smin mtshams mdzod spu mdzes || ’jam źiṅ g-yas su ’khyil ba ste ||
’od ni śel dag zla ba yi || ’od zer dra ba maṅ bas lhag |11|
de yi źal nas spyan mdzes pa || me tog ut pal sṅon po ’dra ||
ba yi rdzi ma yoṅs su dag || mi dmar ma ’dziṅs źi bar gzigs |12|
dpal ldan seṅ ge’i ’gram pa ’dra || de ni rtag tu źal yaṅ ’dzum ||
sgros ni bim pa bźin du dmar || źal mdzes lus can kun ’dren pa |13|
mthu stobs chen po phun sum tshogs || bsod nams brgya yi stobs mṅa’ ba ||
tshems kyi phreṅ ba spa ba’i ’od || sñoms śiṅ thags bzaṅ yoṅs su dag |14|
de yi tshems ni śin tu dkar || ljags ni śin tu riṅ źiṅ srab ||
bdag ñid kyi ni źal gyi ṅos || de yis kun tu khyab par gnas |15|
dpal ldan dbu ni gdugs daṅ ’dra || de bźin de ni śaṅs kyaṅ mtho ||
mdog ni btso ma’i gser daṅ ’dra || de yi źal gyi dpral ba mdzes |16|
de yi źal gyi smin tshugs ni || kha dog mthon mthiṅ śin tu sdug ||
źi ba’i spyan ni mdzes pa ste || sñan gyi druṅ du thug par gnas |17|
sñan śal riṅ la rab tu ’phyaṅ || źal mdzes ston gyi zla bas lhag ||
źal ras pad ma rnam dag ’dra || źal mdaṅs dkar la daṅ źiṅ gsal |18|
brtan po tshaṅs pa’i sgra skad ldan || de gsuṅ ka la piṅ ka ’dra ||
de yi gsuṅ bzaṅ yid du ’oṅ || ’jam źiṅ sems can tshim par byed |19|
rma bya ṅaṅ pa mi’am ci || ne tso ri skegs khu byug daṅ ||
’brug sgra khruṅ khruṅ ku na la || śaṅ śaṅ te’u daṅ gliṅ bu daṅ |20|
rdza rṅa’i sgra daṅ gźan dag kyaṅ || sgra skad sñan pa ci yaṅ ruṅ ||
de dag de bźin gśegs pa yi || gsuṅ gi bcu drug char mi phod |21|
skul mdzad de bźin mñen pa ste || de ni sñan ciṅ ’jam pa daṅ ||
yid ’oṅ dga’ byed gsal ba ste || skyon daṅ bral źiṅ ’jigs pa med |22|
re ba rnams la char rgyun ltar || sems rgyun tshim par byed la źi ||
ma ñams ma ’khrul rab tu źi || de bźin dag ciṅ brda phrad sla |23|
skal daṅ ldan ciṅ sñan par ldan || don daṅ yon tan thams cad tshogs ||
gsuṅ gi rgyan rnams phun sum tshogs || de yi gsuṅ ni dge skyed pa |24|
sems can mos pa tha dad daṅ || de bźin ṅes tshig tha dad rnams ||
de yi gsuṅ la ṅes par dad || yid kyaṅ rab tu dga’ bar ’gyur |25|
des ni phyogs bcu’i ’jig rten khams || gnas pa’i sems can gsuṅ gis khyab ||
mgon po de yi gsuṅ tshig ni || sems can rnams la don yod ’jug |26|
thub pa skyes mchog de yi ni || mgur yaṅ duṅ ’dra dpuṅ mgo zlum ||
de yi thal goṅ rgyas pa ste || de ni bdun po mtho ba mṅa’ |27|
de yi phyag kyaṅ rab tu riṅ || lpags pa gser mdog ’dra ba ste ||
gser gyi sdoṅ po bźin du mtho || nya gro da ltar chu źeṅ gab |28|
thugs ka dpal gyi be’us brgyan || ’khor lo’i mtshan can pad ma’i phyag ||
śiṅ bal ’dab ltar reg na ’jam || de yi phyag gi sor mo riṅ |29|
spu rnams re rer skyes śiṅ yar phyogs stug la ’jam || braṅ gi phel ka che la rab rgyas lte ba zab ||
phyal dbyibs gźu ’dra glaṅ chen bźin du sbubs su nub || rje ṅar e ne ya ’dra mdaṅs dkar ’dam bu’i sbubs |30|
loṅ bu mi mṅon de yi rtiṅ pa legs par grub || de bźin draṅ sroṅ sor mo riṅ źiṅ sen mo dmar ||
bde bar gśegs kyi źabs kyi loṅ bu mi mṅon te || ’khor lo lcags kyu bkra śis ldan daṅ duṅ gis spras |31|
mgon po de yi źabs gñis mñam źiṅ legs gnas daṅ || śiṅ bal bźin du reg na ’jam źiṅ bzaṅ ba daṅ ||
me tog ut pal dmar po legs par skyes pa yi || kha dog ’dra bas sa gźi dag la gśegs par mdzad |32|
de bźin gśegs pa seṅ ge’i sgra sgrogs bde sbyin pa || ’gro ba rnams kyi gtso bo de ni ’dir gśegs te ||
yoṅ gis ’jigs pa med par seṅ ge’i sgra skad kyis || gñis su med ciṅ spros pa med pa’i chos kyaṅ ston |33|
 
爾時乳母答寶授童子。説伽陀曰
功徳寶出現 清淨難思議
清淨最上行 無垢無増減
世尊爲眼目 視生如的親
化行於世間 無親踈分別
爲現乞食來 不住世間相
不染世間法 如蓮花在水
能斷衆生疑 慈悲常利物
衆生所有苦 唯佛悉能除
稱讃不生喜 譏謗亦不瞋
無障復無礙 行世如清風
來者世間師 最上大法王
善解甚深法 明了第一義
常説中道法 言離於取捨
法句最寂靜 遠離一切處
智積無我相 最上大福聚
善逝世間解 來者無邊相
佛身如須彌 高顯無倫匹
亦如尼倶陀 上下皆相稱
其色如眞金 晃耀而璨鑭
清淨若玻 又如秋滿月
頭頂圓如蓋 髮鬒而紺青
髻相若螺紋 一一皆右旋
面相如滿月 湛然而清淨
眉間之白毫 右旋而宛轉
兩目如青蓮 光瑩善觀察
脣妙頻婆果 齒白正齊密
舌相如蓮葉 長廣覆面門
鼻高而修直 額廣而平正
兩眉色紺青 延袤及於耳
兩耳極端正 輪朶垂至肩
如來梵音聲 清亮如頻伽
美妙復柔軟 衆生聞者喜
所有緊那羅 孔雀鵝鸚鵡
鴝鵒拘枳羅 拘那羅鴛鴦
母多命命 如是等音聲
及彼諸天樂 一切美妙聲
皆不及如來 於十六分中
不及於一分 項細復圓滿
兩臂而直 二手指纖長
具輪螺等相 軟如兜羅綿
甲妙赤銅色 胸臆廣平正
臍輪而深密 陰藏若馬王
藏覆而不現 乃至二足下
其色如紅蓮 平滿復柔軟
具千輻輪紋 及與鈎幢等
如是諸相備 百福悉裝嚴
具力大丈夫 一切世間師
常作師子吼 説於不二法
所出諸言辭 眞實無差忒
愛語復柔順 衆生聞者喜
覺悟諸衆生 應根而啓發
有義利功徳 爲最上第一
具如是裝嚴 名爲佛世尊
十方世界中 凡聖無有比 
(The nurse then praises the Lord in thirty-three verses based on tathāgatasya paryāyanāmāni, the dvātriṃśanmahāpuruṣalakṣaṇāni, the aśītyanuvyañjanāni, and the ṣaṣṭyaṅgasvaranāmāni.) 
de nas khye’u rin chen byin gyis bdag gi ma ma la ’di skad ces smras so | ma ma bdag skar khuṅ ’dir źog śig daṅ | de bźin gśegs pa blta’o | de nas ma ma des khye’u rin chen byin skar khuṅ du bźag go ||  de nas bcom ldan ’das kyis khye’u rin chen byin gyi sems kyi yoṅs su rtog pa thugs kyis mkhyen nas sraṅ de kho nar gśegs so ||  khye’u rin chen byin gyis kyaṅ bcom ldan ’das gśegs pa mthoṅ ṅo || mthoṅ nas kyaṅ de ’di sñam du sems te | gaṅ dag de bźin gśegs pa yon tan thams cad daṅ ldan pa ’di lta bu mthoṅ nas byaṅ chub kyi sems skyed par mi byed pa de dag ni rñed pa ñes par rñed pa’o sñam mo ||  de nas bcom ldan ’das khye’u rin chen byin gyi sgo druṅ du gśegs so || de nas khye’u rin chen byin ’di sñam du sems te | sems can khyad par can ’di lta bu ni bskal pa bye ba phrag ’bum du yaṅ rñed par dka’ bas | khaṅ bzaṅs ’di las bdag gis mchod par bya’o sñam mo ||  de nas de’i tshe khye’u rin chen byin gyis ril gyis gser las byas pa’i pad ma ’dab ma ’bum daṅ ldan pa brtsen pa lag mthil du khyer ro ||  de nas khye’u rin chen byin gyis khaṅ bzaṅs de las bdag ñid kyis mchoṅs so || de saṅs rgyas kyi mthus nam mkha’ bar snaṅ la ’dug go ||  de nas khye’u rin chen byin gyis ril gyis gser las byas pa’i pad ma ’dab ma ’bum daṅ ldan pa de bcom ldan ’das la phul lo || de khye’u rin chen byin gyi lag nas btaṅ nas bcom ldan ’das kyi dbu’i draṅ thad kyi steṅ gi nam mkha’ bar snaṅ la pad ma’i gdugs su byas te rin po che’i dra ba yaṅ bres so || 
爾時寶授童子。得聞乳母説是伽陀讃歎佛已即白母言。云何令我得見於佛。  佛知其意速往宮門現身而立。  乳母指言斯即是。佛寶授童子。乃於殿上遙見世尊。擧手頂禮即作是念若有衆生覩見如來如是具足功徳之相。不發大菩提心者難得己利。  又復思惟。經於百千倶胝劫中難遇於佛。我今値遇甚爲希有  當捨此身而爲供養。是時童子。手持千葉金蓮。  即於殿上投身而下。時彼童子佛力所持住於空中。  捧以金蓮用獻於佛。是時金蓮離童子手。乃於佛上虚空之中。變成花蓋衆寶嚴飾殊妙第一 
(Ratnadatta sees the Lord and offers Him a lotus of gold:) Then the boy Ratnadatta told his nurse: “Put me in the window so that I can see the Tathāgata!” The nurse then put him in the window.  The Lord read the thoughts of Ratnadatta (ratnadattasya dārakasya cetasaiva cetaḥparivitarkam ājñāya), and went to that lane.  The boy Ratnadatta saw the Lord approaching, and he thought: “Those who do not produce the thought of awakening (bodhicitta) having seen the Tathāgata with all his qualities (guṇa), are indeed unlucky!”  Then the Lord went to the gate of Ratnadatta. Ratnadatta thought: “Such a remarkable being is difficult to find even in hundred thousand times ten millons of world aeons (śatasahasrakoṭikalpa).  I have to give an offering from this pavillion”, and he carried on the palm of his hand a lotus with a hundred thousand petals made of pure gold.  Then he jumped down from the pavillion, and by the power of the Buddha (buddhānubhāva) he sat down in the air.  Then the boy Ratnadatta offered the lotus, made of pure gold and with a hundred thousand petals, to the Lord; and as soon as it was out of the hands of the boy, the Lord made it into a lotus parasol in the space over his head and spread out a net of jewels. 
de nas de’i tshe khye’u rin chen byin gyis tshigs su bcad pa ’di dag smras so | 
爾時寶授童子。即於空中向佛合掌。説伽陀曰 
(Verses on the meaning (artha) of making an offering:) Then the boy Ratnadatta spoke the following verses: 
saṅs rgyas padma ’di phul ba || bdag ni ci yaṅ mi ’tshal te ||
don rnams thams cad bcad slad du || bdag ni byaṅ chub mchog ’tshal lo |1|
 
ji ltar byaṅ chub ma skyes la || thob pa ma mchis bśig ma mchis ||
blaṅ du ma mchis dor ma mchis || de ltar bdag gis me tog dbul |2|
 
byis pa rnams kyis don gaṅ brtags || brtags pa de ni don ma mchis ||
rtog pa thams cad gcad slad du || gaṅ zag mchog la bdag mchod bgyid |3|
 
de phyir me tog phul ba ’di || bdag la rnam smin ’bras ma gyur ||
dṅos po thams cad gcad slad du || pad ma ’di ni bdag gis phul |4|
 
bdag gi saṅs rgyas źiṅ du ni || rgyal mchog theg pas ’gro ma gtogs ||
ñan thos kyi ni miṅ yaṅ ruṅ || raṅ rgyal miṅ yaṅ ’byuṅ ma gyur |5|
 
我所獻蓮花 不爲斷煩惱
及於一切法 唯爲佛菩提
 
如菩提不生 非有亦非無
非取亦非捨 我從佛現化
 
非愚迷所著 相與無相等
我離一切相 供養佛世尊
 
所獲諸功徳 亦離一切相
 
今奉獻此花 不願證二乘
以彼第一乘 常轉於佛刹
 
When I offer this lotus to the Lord I do not wish anything in particular. Rather, in taking away all meaning (sarvārthopacchedanāya), I seek the ultimate awakening (varabodhi) (1).
 
In accordance with the fact that in the unborn (anutpanna) awakening there is no attainment or loss, no accepting or giving away, I am giving this lotus (2).
 
As for the meaning (artha) constructed (kalpita) by ignorant people (bāla), this construct (kalpita) is at least not the meaning. Rather, I give this offering to the supreme person (varapudgala) to take away all constructions (sarvakalpacchedanāya) (3).
 
Thus this flower offering will give me no maturing fruit (vipākaphala). Rather, I give this offering to take away all substances (sarvavastucchedanāya) (4).
 
In my Buddha-land (buddhakṣetra) only the victorious supreme way (jinavarayāna) will be followed, the words śrāvaka and pratyekabuddha are even not mentioned (5).
 
de nas tshe daṅ ldan pa maud gal gyi bu chen pos khye’u rin chen byin la tshigs su bcad de smras pa |
 
爾時尊者大目乾連。侍佛之右。見是事已。即説伽陀。問寶授童子曰
 
(On the emptiness of any spiritual attainment:) Then the venerable Mahāmaudgalyāyana spoke the following verse to the boy Ratnadatta:
 
khyod ni ston pa ’di ’dra la || dad pas mchod pa byed mod kyi ||
blo gros phyin ci log gyur na || saṅs rgyas su ni ji ltar ’gyur |1|
 
de nas khye’u rin chen byin gyis tshe daṅ ldan pa maud gal gyi bu chen po la tshigs su bcad de smras pa |
 
’di dag thams cad ma skyes te || ’dus byas dag ni gsob daṅ gsog ||
de ’dra ba yi chos rnams la || dṅos por ’gyur ba ga la yod |1|
 
khyod ni chos gos ṅur smrig bgos || dgra bcom ñid du ’dzin par byed ||
rnam śes ’di daṅ spyod yul yaṅ || stoṅ pa kho na ma yin nam |2|
 
dmigs pa la ni gnas bcas pas || saṅs rgyas bye ba ma mñes byas ||
bye ba de yaṅ źi bar mthoṅ || su yaṅ ma mñes byas pa med |3|
 
maud gal bu la da duṅ yaṅ || dmigs pa ’jug pa yod dam ci ||
khyod kyi sems ni gaṅ źig gis || yon yaṅ yoṅs su sbyoṅ bar byed |4|
 
如是釋迦佛 汝信重供養
汝何心顛倒 云菩提不生
 
爾時寶授。答尊者大目乾連。説伽陀曰
 
諸法本不生 所施空無爲
法性本如是 云何有所生
 
圓頂被袈裟 住於羅漢相
如不能知空 佛智何能了
 
汝若有妄想 供養倶胝佛
雖供如是佛 實爲非供養
 
尊者至於今 猶不斷妄想
汝心當云何 無相稱有相
 
Even if you have given an offering to this teacher with faith (śraddhā), how will you ever become a Buddha with such a perverted attitude (viparītamati) (1)?
 
Then the boy Ratnadatta spoke the following verses to the venerable Mahāmaudgalyāyana:
 
All these things are unborn (anutpanna), the composite things (saṃskṛta) are empty (tuccha) and worthless (rikta). So, among such things (dharma), where is something which really originates (vastuta utpadyate) (1)?
 
You are clad in the orange monk’s robes (kaṣāyacīvara), and hold on to the role of a holy man (arhattvaṃ gṛhṇāsi), but is not the consciousness of this [role] (tadvijñāna), as well as its object (gocara) [viz. the role itself], only empty (śūnya) (2)?
 
The ten millons Buddhas are not pleased (āragita) by one based on conceptions (upalambha), but if one peacefully (śānta) regards them, there is not one of the ten millons who are not pleased (ārāgita) (3).
 
So how can Maudgalyāyana be the victim of such conceptions? You should rather purify your thoughts (citta) [of preconceptions], whoever the person is making an offering (4)!
 
de nas tshe daṅ ldan pa maud gal gyi bu chen pos khye’u rin chen byin la ’di skad ces smras so ||  khye’u ci de bźin gśegs pas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs ma rgyas sam | chos kyaṅ ma bstan tam |  khye’u rin chen byin gyis smras pa | maud gal gyi bu mkhas pas ni byaṅ chub spros par mi bya’o || de bźin gśegs pa yaṅ rlom sems su mi bya’o ||  chos mi skye’o sñam du brtag par mi bya’o ||  chos thams cad ’dus byas so sñam du brtag par mi bya’o ||  chos thams cad ’dus ma byas so sñam du brtag par mi bya’o ||  de bźin du sbyar te chos thams cad skye ba daṅ | mi skye ba daṅ | dṅos po daṅ | dṅos po med pa źes bya ba daṅ | ’dzin pa daṅ | gtoṅ ba źes bya ba daṅ | phrad pa daṅ bral ba źes bya ba daṅ | ’gro ba daṅ | ’oṅ ba daṅ | gnas pa daṅ | ’pho ba daṅ ’dod chags kyi chos daṅ | źe sdaṅ gyi chos daṅ | gti mug gi chos daṅ |  chos daṅ | chos ma yin pa źes brtag par mi bya’o ||  ma rig pa la sogs pa nas so so’i skye bo’i chos rnams daṅ | ñan thos kyi chos rnams daṅ | raṅ saṅs rgyas kyi chos rnams daṅ | saṅs rgyas kyi chos rnams daṅ | kun nas ñon moṅs pa’i chos rnams daṅ | rnam par byaṅ ba’i chos rnams daṅ | gzugs can daṅ | gzugs can ma yin pa daṅ | ’du śes daṅ | ’du śes med pa daṅ | mtshan ñid daṅ | mtshan ñid med pa daṅ | spyod pa yoṅs su dag pa daṅ | mñam pa ñid daṅ | mi mñam pa ñid daṅ | lus daṅ | sems daṅ | chos thams cad tshul bźin daṅ | tshul bźin ma yin pa źes bya ba’i bar du skye bar ’gyur ro źes brtag par mi bya’o ||  maud gal gyi bu ’di ji sñam du sems | de bźin gśegs pa bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya’am |  smras pa | de ni ma yin no ||  smras pa | ci de bźin gśegs pa de bźin ñid la ma gtogs pa daṅ | byaṅ chub de bźin ñid la ma gtogs pa daṅ | so so’i skye bo de bźin ñid la ma gtogs par ’dod dam |  maud gal gyi bus smras pa | de ni ma yin no ||  khye’us smras pa | maud gal gyi bu khyod spros pa med pa la spros par byed dam |  maud gal gyi bus smras pa | kho bo ni ’jig rten gyi kun rdzob kyi sgo nas ston to ||  khye’us smras pa | maud gal gyi bu ’jig rten ni brdzun pa slu ba sgyu ma’i rnam pa byis pa ’drid par byed pa’o ||  maud gal gyi bus smras pa | gal te ’jig rten ’di brdzun pa slu ba’i chos can yin pa daṅ bstan pa ’di yaṅ brdzun pa slu ba’i chos can yin na khyod ci’i phyir ston par byed |  smras pa | maud gal gyi bu chos thams cad ni bstan du med pa ste | de dag ni bstan par bya ba ma yin | thob par bya ba ma yin |  mṅon sum du bya ba ma yin | spaṅ bar bya ba ma yin | yoṅs su śes par bya ba ma yin | bsgom par bya ba ma yin no ||  maud gal gyi bus smras pa | ’o na khyod kyis gaṅ gi don du de bźin gśegs pa mchod |  khye’us smras pa | maud gal gyi bu khyod de bźin gśegs pa’am | sbyin pa po’am | sbyin par dmigs sam |  de nas tshe daṅ ldan pa maud gal gyi bu caṅ mi smra bar gyur to ||  khye’u rin chen byin gyis smras pa | maud gal gyi bu bdag gis de las bsams nas de bźin gśegs par ’gyur ba yoṅs su spaṅs te | ñan thos kyi theg pa la sems skyed par byed pa gaṅ dag yin pa de dag ni rñed pa ñes par rñed pa’o źes de skad kyi tshig smras so || 
爾時尊者大目乾連。復謂童子曰  如來不證無上正等正覺耶。亦不説法耶  寶授童子曰。夫大智者不住菩提相。不住如來相  諸法性    無爲法  本無有生若如是了知是即知法性。不驚不怖。捨離親疎無來無去。無行無相不住佛法。不住縁覺法。不住聲聞法。亦不住貪法。不住瞋法。不住癡法  乃至不住愚迷  衆生無明煩惱等法。亦復不住有色無色有想無想。有相無相。清淨不清淨。及身口意。平等不平等。一切諸法皆無所住  爾時尊者大目乾連又復問言。寶授童子。如來於阿耨多羅三藐三菩提莫有所證耶  童子言不也  若有所證即住如來相。住菩提相。住解脱相。若住是相即爲愚迷  大目乾連言。  童子我亦無相。汝謂有相  大目乾連又復告言。童子我前所問爲俗諦故  童子言。大目乾連。一切衆生愚迷虚妄。乃生諸根不能調適。  大目乾連言。若衆生具足虚妄者法亦虚妄。若虚妄者汝云何説。  童子言。大目乾連。説法無相是名説法  如是説者無有所至亦無所證。亦無所知亦無所見。  大目乾連言。童子若如是者。汝今何故供養如來。  童子言。大目乾連。汝若如是見如來相見施者相。  時大目乾連聞童子言已。默然而住  爾時童子又復告言。大目乾連。若復衆生見有是相者。不能解脱不得己利。遠離如來寂靜涅槃。必當發趣聲聞乘也 
(Dialogue between Ratnadatta and Mahāmaudgalyāyana on the ontological status of bodhi and tathāgata:) Then the venerable Mahāmaudgalyāyana addressed himself to the boy Ratnadatta:  But, my boy, has not the Tathāgata realized the incomparable perfectly complete awakening, does he not teach religion (kathaṃ dāraka tathāgato nānuttarāyāṃ samyaksambodhāv abhisaṃbuddho na dharmaṃ deśayati sma)?  Ratnadatta answered: the wise should not make awakening the object of discursive thoughts (na paṇḍitena bodhiḥ prapañcayitavyā) or construct the Tathāgata by his conceited thoughts (na ca tathāgato manyitavyaḥ),  he should not make construction as “moments of existence do not arise” (na dharmaṃ notpadyanta iti kalpayitavyam),  he should not make construction as “all moments of existence are composite” (na sarvadharmāḥ saṃskṛtā iti kalpayitavyam),  he should not make construction as “all moments of existence are non-composite” (na sarvadharmā asaṃskṛtā iti kalpayitavyam),  he should not make construction as “being born and unbornness (utpādānutpāda)”, “existent and non-existent (bhāvābhāva)”, “grasping and giving up (heyopadeya)”, “connection and disconnection (saṃyogaviyoga)”, “going and coming (gatyāgati)”, “remaining and changing existence (sthiticyuti)”, “states of desire, dislike or bewilderment (rāgadharmadveṣadharmamohadharma)”,  he should not make constructions like “truth or untruth” (na dharmādharma iti kalpayitavyam).̌  “Because of ignorance (avidyā) there is birth (upapatti) in the states of ordinary men, disciples, isolated buddhas (pṛthagjanadharmaśrāvakadharmapratyekabuddhadharmabuddhadharma), in impure and pure states (saṃkliṣṭadharmavyavadātadharma), in states of forms (rūpin), without form (ārūpya), with or without conceptual thinking (saṃjñyasaṃjñin), with or without essential character (lakṣaṇālakṣaṇa), of pure conduct (pariśuddhacaryā), where things are seen as universally equal or non-equal (samatāsamatā), in body (kāya), mind (citta), where all things are fundamentally understood or not fundamentally understood (sarvadharmayoniśo’yoniśaḥ)”, such constructions he should not make (iti na kalpayitavyam).  So what do you mean, Maudgalyāyana, has the Tathāgata realized the incomparable perfectly complete awakening (tat kiṃ manyase maudgalyāyana tathāgato nānuttarāyāṃ samyaksambodhāv abhisaṃbuddhaḥ)?  Maudgalyāyana answered: Well then, [according to what you have said] he cannot have (uvāca no hīdam).  Ratnadatta said: But can it be accepted that the Tathāgata is not included in things as they are, that awakening is not included in things as they are, that an ordinary being is not included in things as they are (uvāca kiṃ tu na tathāgatas tathatāntargato na bodhis tathatāntargatā na pṛthagjanas tathatāntargata iṣyante)?  Maudgalyāyana answered: No, it can also not be [accepted that he is not included in things as they are] (maudgalyāyana uvāca no hīdam).  Ratnadatta said: Maybe you foster discursive thinking about what is beyond discursive thought (ratnadatto dāraka uvāca tvaṃ maudgalyāyana niṣprapañcaṃ prapañcayasi)?  Maudgalyāyana answered: As for me, I teach by means of conventions [understood by] the world (maudgalyāyana uvaca ahaṃ tu lokasaṃvṛtyā deśayāmi).  The boy said: Maudgalyāyana, the world has the form of nothing but untruth, deception and illusion (mṛṣāmoṣamāyākāra), and it deceives only the foolish (bāla).  Maudgalyāyana said: If the world consists only of states of untruth and deception, then also this teaching of yours must be untruth and deception. So why do you then teach it (maudgalyāyana uvāca sacel loko mṛṣāmoṣadharmā ayaṃ ca nirdeśo ’pi mṛṣāmoṣadharmaṃ tvaṃ kasmād deśayasi)?  Ratnadatta said: Since all moments of existence cannot be definitely be pointed out, they cannot be demonstrated, or have a conclusion reached about them (uvāca sarve dharmā maudgalyāyanānidarśanā na te pratipādyāḥ prāpyāś ca).  Thus they can also not be realized, abandoned, fully known or cultivated in meditation (na sākṣātkartavyā na prahātavyā na parijñeyā na bhāvayitavāḥ).  Maudgalyāyana said: But for what reason do you make an offering to the Tathāgata (maudagalyāyana uvāca atha tvaṃ yadarthaṃ tathāgataṃ pūjayasi)?  The boy said: Maudgalyāyana, are you the Tathāgata? Are you the giver of the offering? Or are you one fostering all kinds of conceptions on giving (dāraka uvāca tvaṃ maudgalyāyana tathāgato vā dātā vā dānam vopalabhase)?  To this the venerable Maudgalyāyana had nothing to say (athāyuṣmān maudgalyāyanas tūṣṇīṃbabhūva).  The boy Ratnadatta said: Thinking in this way, Maudgalyāyana, I have completely given up becoming a Tathāgata – those fostering the attitude found in the way of diciples have in fact not attained much (ratnadatto dāraka uvāca mayā maudgalyāyana tataś cintayitvā tathāgato bhavituṃ parivarjitam. ye śrāvakayāne cittāny utpādayanti lābhā te durlabdhā iti). 
maud gal gyi bus smras pa | 
爾時大目乾連。説伽陀曰 
(Being asked by Maudgalyāyana, verses by Ratnadatta on true and conventional learning, and the empty identity of saṃsāra and nirvāṇa:) Maudgalyāyana said: 
khyod ni na tshod śin tu gźon || śes rab kyis ni rgya mtso bźin ||
khyod kyis ji srid tsam źig nas || chos ’di dag la bslabs par gyur |1|
 
khye’u rin chen byin gyis smras pa |
 
bslab pa thams cad rnam ’jig pa || bslab pa gaṅ yin de bslab min ||
gaṅ la bslab pa med pa de || mkhas pa rnams kyi bslab pa yin |1|
 
don gaṅ khyod kyis bdag dris pa || sems can ’du śes gnas pa ste ||
’dir ni chos rnams thams cad la || gaṅ la’aṅ skye ba mi rñed do |2|
 
byis pa rnams ni byaṅ chub daṅ || ’khor ba ñid du rtog par byed ||
’dir ni da duṅ btsun pa khyod || byis pa’i chos la ’braṅ ṅam ci |3|
 
riṅ po’am yaṅ na thuṅ ṅu źes || mkhas pa dag ni rtog mi byed ||
chos kun rñiṅ po med par ni || de bźin de dag khoṅ du chud |4|
 
byis pa’am byis pa’i chos rnams sam || saṅs rgyas chos sam rgyal ba’aṅ ruṅ ||
blo ldan tha dad mi ’byed kyis || stoṅ pa ñid la de ltar ltos |5|
 
draṅ sroṅ chen pos byaṅ chub thob || de ni mi rigs brtags pa yin ||
chos ’di la ni skye med na || mya ṅan ’das pa ji ltar thob |6|
 
chos rnams mtha’ yas rab tu gsuṅs || sems can grol ba’aṅ dṅos po med ||
mya ṅan ’das daṅ ’khor ba la || tha dad dbyer med gzuṅ bar gyis |7|
 
’di la rnam pa thams cad du || bsnan daṅ dbri ba ci yaṅ med ||
tha dad med pa’i chos rnams la || mkhas pa rnams ni rmoṅs mi ’gyur |8|
 
byis pa rnams kyis thob ciṅ rñed || byis pas mya ṅan ’das pa thob ||
’khor ba la ni de kun chags || rlom sems bdud kyi ’chiṅ ba yin |9|
 
gaṅ gis blo la ṅas thob sñam || des ni ci yaṅ thob pa med ||
de yi yaṅ srid ’gro ba yi || ma rig pa la’aṅ ’jug par ’gyur |10|
 
byaṅ chub sñiṅ por ’dug nas ni || mthoṅ ba med ciṅ spaṅs pa’aṅ med ||
saṅs rgyas rnams kyi byaṅ chub ’di || tha sñad yin te don du min |11|
 
byaṅ chub daṅ ni mya ṅan ’das || tha sñad dag gis brjod mi nus ||
gaṅ dag de ltar yaṅ dag mthoṅ || de dag chos ñid rnam par śes |12|
 
童子雖年幼 智慧如大海
經於幾多時 學成無生法 
爾時寶授童子答大目乾連説伽陀曰  所學即非學 一切學無性
大智如是學 我學亦如是 
汝之所問我 著於衆生相
衆生本無相 諸法不可得 
説有菩提相 愚迷非正見
尊者今云何 猶住於諸見 
智者於諸見 一切悉清淨
佛法愚迷法 及彼種種法 
如是觀皆空 是知諸法性  若住有無相 求證菩提者
法本非有無 菩提云何得 
説法無邊際 衆生亦如是
不住差別相 斯即名涅槃 
如是行輪迴 師資無所有
此無相法中 智者不迷惑 
愚迷言得證 彼皆住輪迴
無明轉増長 是即爲魔著 
  安坐菩提場 爲示俗諦故
諸佛之所證 非俗非寂靜 
菩提不可説 遠離見非見
若見如是實 彼能解妙法 
As for your age, you are very young, but you are like an ocean by your insight (prajñā)! How long have you been trained (śikṣita) in these teachings (dharma) (1)?
 
Ratnadatta said:  All my learning (śikṣā) has disappeared, because what is learning is really not learning: That in which there is no learning is the learning of the wise (1).
 
The topics (artha) on which you have asked me are all within the common concepts of any being (sattvasaṃjñā). In this [teaching, however,] no origination (utpāda) is found among any moments of existence anywhere (2).
 
The foolish (bāla) construct (kalpayanti) awakening (bodhi) and existence (saṃsāra), but how can you, the reverend monk (bhadanta), admit the teachings of the foolish (bāladharma) (3)?
 
The wise do not construct (na kalpayanti kuśalāḥ) questions like “How long?” “How short?”, since moments of existence have no age: this is the way one should understand them (4).̌
 
“Foolish (bāla)”, “teachings of the foolish (bāladharma)”, “teachings of the Buddha (buddhadharma)” or “The Victorious (jina)”, the wise (dhīmat) do not make such distinctions. You should rather see such things as part of emptiness (śūnyatā) (5).̌
 
“The great sage (maharṣi) attained Awakening (bodhi)”, this is an illogical construction (ayuktakalpanā): since there is no origination (utpāda) among the moments of existence, how can there be an extinction (nirvāṇa) to be obtained (6).
 
The moments of existence are endless (ananta), the Lord has said, and a liberated (vimukta) being is inexistent (abhāva). So do understand that there is no difference between existence and extinction (7)!
 
Among all these forms there is no increase or decrease, the wise are not deluded (na muhyante) by the moments of existence without distinctions (aprabhinna) (8).
 
The foolish believe they have attained and found, the foolish believe they have attained extinction (nirvāṇa): they are rather passionately attached to existence (saṃsārasārakta), conceited thinking (manyanā) is the snare of the Evil One (mārabandhana) [which binds them] (9).
 
One thinking “I have attained” has not attained anything, he has rather succumbed to the ignorance (avidyā) by which he goes to new rebirths (punarbhava) (10).
 
After one is placed on the seat of awakening (bodhimaṇḍa) there are no viewpoints (dṛṣṭi) and nothing more to get rid of. And this awakening (bodhi) of the Buddhas is only a conventional expression (vyavahāra) without meaning (anartha) (11).
 
It is impossible to express the awakening (bodhi) and extinction (saṃsāra) with conventional expressions (vyavahāra): Those viewing things this way discern (vijānanti) the true state of things (dharmatā) (12).
 
de nas bcom ldan ’das la tshe daṅ ldan pa śā ri’i bus ’di skad ces gsol to ||  bcom ldan ’das khye’u rin chen byin gyis yun ji srid cig nas chos ’di la spyad lags ||  bcom ldan ’das kyis bka’ stsal pa | gaṅ gi tshe de bźin gśegs pa mar me mdzad kyis ṅa mi skye ba’i chos la bzod pa thob par ’gyur ba luṅ bstan pa de’i tshe | ’di mar me mdzad kyi gsuṅ rab la stoṅ pa ñid la gnas pa’i byaṅ chub sems dpa’ rnams kyi mchog tu gyur to || gaṅ gi tshe ṅas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu daṅ po sems bskyed pa de’i tshe ’dis bzod pa thob nas bskal pa sum ’bum lon no ||  śā ri’i bus gsol pa | bcom ldan ’das khye’u rin chen byin bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs ma rgyas pa’i rgyu ni gaṅ lags | rkyen ni gaṅ lags |  bcom ldan ’das kyis bka’ stsal pa | khyod kyis khye’u rin chen byin ’di ñid la dris śig daṅ ’di ñid khyod la ston par ’gyur ro || 
爾時尊者舍利弗白佛言  世尊。此寶授童子。從於何時於法修行  佛言 舍利弗。我初發阿耨多羅三藐三菩提心時。此寶授童子。已證無生法忍經三百千劫又舍利弗。我於往昔燃燈佛處得授記時。我初證得無生法忍。寶授童子。於彼法中爲大菩薩解空第一  舍利弗復白佛言。世尊。寶授菩薩。何因何縁經如是時不證阿耨多羅三藐三菩提  佛告舍利弗。汝將此義自問寶授菩薩必爲汝説。 
(The Lord relates Ratnadatta’s earlier lives:) Then the venerable Śāriputra asked the Lord:  How long, Lord, has the boy Ratnadatta practised this teaching?  The Lord said: At the time the Tathāgata Dīpaṃkara gave me the prophecy of awakening (vyākaraṇa), when I had reached the kind of tolerance that all moments of existence are unborn (anutpattikadharmakṣāntipratilabdha), at that time this boy was the greatest of the bodhisattvas established in emptiness (śūnyatāpratiṣṭhita), according to the words of Dīpaṃkara. And at the time I was one for the first time to produce the thought of incomparable perfect awakening (anuttarāyai samyaksaṃbodhaye prathamacittotpādika), at that time three hundred thousand kalpas had elapsed since this boy attained that tolerance (kṣāntipratilambha).  Śāriputra said: But Lord, what is the cause (hetu), what is the reason (pratyaya) why this boy Ratnadatta has not reached the incomparable perfect awakening?  The Lord said: Ask the boy himself, he will tell you. 
de nas tshe daṅ ldan pa śā ri’i bus khye’u rin chen byin la ’di skad ces smras so ||  ci’i phyir khyod bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs ma rgyas |  rin chen byin gyis smras pa | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub ma dmigs pas na | de’i phyir bdag mṅon par rdzogs par ’tshaṅ mi rgya’o ||  śā ri’i bus smras pa | ’o na ci de bźin gśegs pa ’di mṅon par rdzogs par saṅs rgyas pa las na dmigs pa la spyod dam |  rin chen byin gyis smras pa | gal te de bźin gśegs pa mṅon par rdzogs par saṅs rgyas par ’dzin na ni | de’i dmigs par ’gyur ba źig na | chos gsuṅ ba ni mṅon par rdzogs par ’tshaṅ rgya bar yaṅ mi mdzad la spoṅ bar yaṅ mi mdzad do ||  śā ri’i bus smras pa | khyod chos bźi sgrub pa daṅ yoṅs su smin pa mñam pas bzod pa gaṅ la gnas |  khye’u rin chen byin gyis smras pa | bdag gis ni chos gcig kyaṅ yoṅs su grub par yaṅ dag par mi mthoṅ na bźi lta ci smos | ’di la yaṅ dag par ’grub pa gaṅ źig yod de | chos rnam par rig pa źes bya ba ’di ni dmigs pa’o || byaṅ chub ces bya ba ’di ni dmigs pa’o || de bźin gśegs pa źes bya ba ’di ni ’dzin pa’o || grol ba źes bya ba ’di ni spros pa’o || 
時舍利弗承佛聖旨。即伸問言寶授菩薩言。今云何不成佛耶。  寶授菩薩言。尊者。  阿耨多羅三藐三菩提不可得故。由是我不成佛。  舍利弗言。寶授菩薩。於意云何。如來成佛莫有相耶。  寶授菩薩言。如來若於菩提有所證者即是取相。若取相者即是妄想。  舍利弗言。寶授菩薩。汝從爾來住何忍何行。復以何法化度平等。  寶授菩薩言。我於一法而尚不住。何況有四。舍利弗。汝勿謂我有法説耶證菩提耶。是如來耶。得解脱耶。 
(Why Ratnadatta has not attained awakening:) Then the venerable Śāriputra addressed the boy Ratnadatta (athāyuṣmāñ śāriputro ratnadattaṃ dārakam āmantrayate sma):  Why have you then not reached the incomparable complete awakening (tvaṃ kasya hetor anuttarāyāṃ samyaksaṃbodhau nābhisaṃbuddhaḥ)?  Ratnadatta answered: I do not have any conceptions of an incomparable perfect awakening, that is why I do not wake up (ratnadatta uvāca anuttarasamyaksaṃbodher anupalambhāt tasmād nāham abhisaṃbuddhye).  Śāriputra said: But this Tathāgata, after his perfect awkening, does not behave according to such conceptions, does he (kiṃ tu tathāgato ’yam abhisaṃbuddhaḥ mopalambhe caret)?  Ratnadatta said: If the Tathāgata grasps at [the idea of] complete awakening (yadi tathāgato ’bhisaṃbodhiṃ gṛhṇīyāt?), he is one who is possessed of conceptions (upalambha), and so he does not wake up, he does not renounce (nābhisaṃbudhyeta na prajahyād), such is the teaching (iti dharmavacanāt?).  Śāriputra said: How far have you reached in progress in the four qualities (caturdharmapratipatti) and in tolerance (kṣānti) by means of maturing your sense of universal sameness (paripakvasamatayā)?  The boy Ratnadatta said: I do not see even one quality completed, so how can there be question of four (ratnadatto dāraka uvāca nāham ekaṃ dharmam api pariniṣpannaṃ samanupaśyāmi kaḥ punar vādaś caturaḥ)? But, now, what is accumulating religious progress (atra katamaḥ samudānayaḥ)? [It is understanding that] religious proclamation is [only] a conception (dharmavijñaptir ity ayam upalambhaḥ), awakening is [only] a conception (bodhir ity ayam upalambhaḥ), that the Tathāgata is [only] grasping [for something inexistent] (tathāgata ity ayam parigrahaḥ), that liberation is only a rhetorical figure (mokṣa ity ayaṃ prapañcaḥ). 
śā ri’i bus smras pa |  rigs kyi bu khyod ’di lta bu’i chos rnams la spyod la rdzus te skye bas saṅs rgyas rnams mṅon sum du gyur par skye źiṅ rtag tu rab tu ’byuṅ ba ’di ni ṅo mtshar to || 
舍利弗言。  希有善男子。若能於法如是了知。汝向於佛宜可出家。 
(On the lack of meaning in becoming a monk:) Śāriputra said:  It is wonderful (āścarya), son of good family (kulaputra), in practising such teachings (dharma) you are born in the nearness of the Buddhas through miraculous birth (aupapāduka), and will always assume the life of a monk (sadā pravrajasi). 
de nas de’i tshe khye’u rin chen byin gyis tshigs su bcad pa ’di dag smras so || 
爾時寶授菩薩。説伽陀曰 
Then the boy Ratnadatta spoke these verses: 
skye daṅ de bźin skye med gñis ni spros pa ste || kun tu rtog pa’i sa daṅ bdud kyi spyod yul yin ||
lus la sogs pa’i chos ’dzin rlom sems ’dod pa yi || lha daṅ lha min ’gro ba rnams ni ’dir brlag go |1| 
rgyal bas bdud rtsi ’dus ma byas pa brñes sñam du || de ltar gaṅ dag bsam pa rab tu ’jug byed pa ||
de dag saṅs rgyas la ni sku ṅas gsol bar byed || brñes kyaṅ ’di la ’dren pa rnams kyis brñes pa med |2| 
’dir ni skye bo maṅ po dag || rab tu byuṅ nas rab byuṅ rlom ||
sems kyi dmigs pas rnam ’khrul nas || bstan pa la ni sun ’byin rnams |3| 
bdud rtsi bdag gis thob po źes || thob pa’i ṅa rgyal can dag smra ||
skyob pa śā kya seṅ ge yi || bstan pa la ni spros pa med |4| 
sems kyi rnam pa thams cad du || sems kyi ṅo bo ñid mi rtogs ||
de bźin rnam ’dren gsuṅs pa yi || lta ba de ni raṅ bźin med |5| 
spyan dag rgyal bas gsuṅs pa yi || lta ba la ni lta ba med ||
de phyir śes rab ldan pa ni || bdag ñid grol sñam ’dzin pa med |6| 
mtshan mar ’dzin pa sgom pa rnams || bdag tu dmigs pas rmoṅs par ’gyur ||
mkhas pa ma yin kha cig ni || yaṅ dag ma yin stoṅ pa spoṅ |7| 
dṅos po rmi lam sgyu ma ’dra || raṅ gi blos ni brtags nas kyaṅ ||
mi mkhas de dag dṅos po rnams || gźig phyir mya ṅan ’das pa smra |8| 
lus la yaṅ ni rten bcas nas || tshul khrims ’du śes rnam par ’jig ||
sems kyi dmigs pa dag la yaṅ || bsam gtan ’du śes rnam par ’jig |9| 
de bźin śes rab dmigs nas kyaṅ || sa bon ’du śes rnam par rmoṅs ||
’jig rten ’jig rten mkhas rnams kyis || de dag chos kyi rkun por brjod |10| 
’di ’dra ba yi chos rnams la || chos dbyiṅs ’od gsal ñon moṅs med ||
’o na rab tu byuṅ ba’i don || khyod kyis bdag la ji skad brjod |11| 
chos rnams thams cad tha dad med || ’di dag brag cha ’dra ba yin ||
mkhas pa de dag nam du yaṅ || ’phags pa’i spyod yul rtog mi byed |12| 
gźan min mtshan ñid de bźin ñid || gźan dag tu ni yoṅ mi ’gyur ||
chos rnams ’gyur ba med pa la || rab byuṅ brtags pas ci źig bya |13| 
  諸有出家者 多著出家相
心妄想迷惑 稱謂有所得
執見於事法 修行布施因
欲求無爲果 所證即有爲 
  不了無相地 見有生不生
得與無得相 謂得甘露味
是人於佛法 乃名破法者
7如來釋師子 説法寂無相 
不住心非心 不住性無性
若見如是説 是即見佛説 
若見有相者 斯人眼非淨
我見非解脱 智者不應行 
我見即愚迷 執見有常相
以自有相見 謂得於涅槃 
不識夢幻性 及背空無相
佛説如是人 是大無智慧 
又復調諸根 持戒著禪定  起於妄想心 住相迷求果  此則法中賊 智者應當知
以斯種種法 我出家何益 
法界本湛然 諸法無分別
譬如山響等 智者不見相 
當住於如如 無別有性相
若了如是法 何住出家相 
Birth (utpāda) and non-birth (utpāda), the two [concepts] are only discursive thinking (prapañca), the region of thought-constructions (saṃkalpabhūmi), the territory of the Evil One (māragocara): grasping for the moments of existence related to the body, etc. (kāyādidharmaparigraha) is only conceited thoughts (manyanā), in which gods of passion (kāmadeva) and pride (asura) are lost (1).  Some think: The Victorious (jina) has attained the unconditioned (asaṃskṛta) ambrosia (amṛta), but those who think like that, believe they have themselves clothed the Buddha; what they have attained is not what the leaders [of religion] (nāyaka) have attained (2).  Here many people, having become monks (pravrajya), are conceited by the fact that they are monks (pravrajyāṃ manyante), they are really bewildered (vibhramya) by mental conceptions (cittopalambha) and are corrupting the religious teachings (nirdeśadūṣaka) (3).  They say: I have attained the ambrosia, but they speak as someone attaining only conceitedness (māna). But in the teachings (nirdeśa) of our protector (trāyin), the lion of the Śākya clan, there is no discursive thinking (prapañca) (4).  They do not understand the real nature of thought (cittasvabhāva) in all the aspects of thought, and thus [they do not understand that] the viewpoint (dṛṣṭi) of our teacher (vināyaka) is without any real nature (niḥsvabhāva) (5).  Because the viewpoint (dṛṣṭi) proclaimed by the Victorious One (jina) with the pure eye [of wisdom] (viśuddhacakṣur), there is really no view (dṛṣṭir nāsti). And that is why the wise (prajñāvat) do not hold on to a view like “I am liberated” (nāhaṃ mukta iti grāhaḥ) (6).  Those who do meditation in grasping for distinguishing marks (nimittagrāhabhāvita) become bewildered (muhyante) by conceptions of themselves (ātmopalambha), thus some unwise people (akuśala) reject emptiness (śūnyatā) calling it inexistence (abhāva) (7).  Existent things (bhāva) are like a dream, an illusion (svapnamāyāsadṛśa). But having constructed (kalpayitvā) existence in their thoughts (matinā), these unwise people (akuśala) call it extinction (nirvāṇa), when things existent (bhāva) have disappeared (naṣṭa) (8).  Rather, when they base themselves on the body, their [true] concept of morality (śīlasaṃjñā) is destroyed (vinaṣṭa), and by mental conceptions (cittopalambha), their [true] concept of meditation (dhyānasaṃjñā) is destroyed (vinaṣṭa) (9);  and in the same way, by conceptions of what insight is (prajñopalambha), the concept of their true potentiality (bījasaṃjñā) is confused (vimūḍha). Because they really are only clever in the ways of the world (lokalaukikakuśala) such people should rather be called thiefs of religion (dharmacaura) (10).  In all these moments of existence (dharma) is found the undefiled light (asākliṣṭaprabhāsvara) of true reality (dharmadhātu), so what can you tell me of the meaning of assuming a monk’s life (pravrajyārtha) (11)?  All moments of existence are without difference (nānātva), they are like an echo (pratiśrutkā). The wise people never make thought-constructions (na kalpayanti) concerning the field of the saints (āryagocara) (12).  In the moments of existence (dharma), which have the essential character of not being anything else but what they are (ananyalakṣaṇa), being what they are (tathatā), not being in another way than they are (ananyathā), being without change (nirvikāra), what is the use of constructing the assuming of a monk’s life (pravrajyākalpanā) (13)? 
| de nas ’jam dpal gźon nur gyur pas khye’u rin chen byin la ’di skad ces smras so ||  khye’u byaṅ chub ces bya ba de gaṅ gi tshig bla dags yin | rin chen byin gyis smras pa |  ’jam dpal byaṅ chub ni tshig gi bla dags med pa’o ||  ’jam dpal gyis smras pa | khyod ci las bsams te de skad smra ||  rin chen byin gyis smras pa | ’jam dpal chos ñid ni bsam du med pa yin na | de bdag gis ’di skad bsams te bstan par bya |  ’jam dpal gyis smras pa | ’di la las daṅ po pa’i byaṅ chub sems dpa’ la ji ltar gdams ṅag bstan par bya | ji ltar rjes su bstan par bya |  rin chen byin gyis smras pa | ’di skad ces bya bar bya ste | ’dod chags ma spaṅs śig | źe sdaṅ ma gźil cig | gti mug ma bsal cig | raṅ gi lus las gyen du ma bskyod cig | mi dge ba spyod cig | lta ba tshar ma bcad cig | kun tu sbyor ba rnams ma ston cig | phuṅ po rnams yoṅs su zuṅ śig | khams rnams ril por gyis śig | skye mched rnams la spyod cig | byis pa’i sa las ’da’ bar ma byed cig | mi dge ba la rtogs śig | dge ba spoṅs śig | saṅs rgyas yid la ma byed cig | chos ma sems śig | dge ’dun la mchod pa ma byed cig | bslab pa dag yaṅ dag par ma len cig | srid pa ñe bar źi ba don du ma gñer cig | chu bo las ma rgal cig ces gdams ṅag ’di lta bu ’dis las daṅ po pa’i byaṅ chub sems dpa’ la gdams par bya | rjes su bstan par bya’o ||  de ci’i phyir źe na | chos rnams kyi chos gnas pa ’di ni gnas pa kho na yin pa’i phyir ro ||  byis pa de dag ni skye ba’i chos su luṅ ston par byed do || ’gag pa’i chos su luṅ ston par byed do || chos kyi dbyiṅs ’di ni rnam par mi rtog pas rab tu phye ba yin te | chos ’di rnams kyi raṅ bźin de ltar rjes su rtogs pa gaṅ yin pa de ni byaṅ chub bo źes de ltar gdams na |  gal te mi skrag mi dṅaṅ źiṅ dṅaṅ bar mi ’gyur na | kye ma byaṅ chub sems dpa’ ’di ni phyir mi ldog pa ste | phyir mi ldog pa’i sa’i skal ba can yin no sñam du śes par bya ste |  gdams ṅag ’dis yaṅ daṅ yaṅ du yaṅ dag par dga’ ba bskyed par bya’o || 
爾時妙吉祥菩薩告寶授菩薩言。  云何説爲菩提。  寶授菩薩言。離諸語言名爲菩提。  妙吉祥言。汝當云何作如是説。  寶授菩薩言。法本無言故作是説  妙吉祥言。爲初地菩薩。當何所説令云何學。  寶授菩薩言。當如是説。不斷貪慾瞋恚。不捨愚癡不斷煩惱。乃至五蘊六處等。又復於智慧愚癡不生疑惑。不心念佛不思惟法。不供養衆。亦不持戒。不於朋友而求寂靜。乃至諸難亦不越度。妙吉祥。當爲初地菩薩説如是法令如是學。  於意云何。亦復不應於是諸法而有住相。若住相者是爲住法。  彼即愚迷起生滅法。若於是法説無疑惑。即於法界知其性也。若能如是了法性者。是得名爲説菩提也。  妙吉祥。若有菩薩聞斯法已不驚不怖。當知是爲得不退轉   
(On the designation bodhi and the instruction of the bodhisattva in the beginning of his development:) Then the bodhisattva Mañjuśrīkumārabhūta spoke to the boy Ratnadatta:  Boy, of what is “awakening” a designation (bodhir iti dāraka kasyaitad adhivacanam)?  Ratnadatta said: Mañjuśrī, awakening is no designation (ratnadatta uvāca nāsti mañjuśrīr bodhir adhivacanam).  Mañjuśrī said: Thinking what (yataś cintayitvā) do you say so?  Ratnadatta said: Mañjuśrī, the nature of things is unthinkable (dharmatā mañjuśrīr acintyā), thinking thus I will teach about it (sā mayaivaṃ cintayitvā nirdeśyā).  Mañjuśrī said: But what kind of instruction will you teach, how will you instruct the bodhisattva in the beginning of his development (atra katham ādikarmikasya bodhisattvasyāvavādo nirdeśyaḥ katham anuśāsanīyaḥ)?  Ratnadatta said: One should speak like this – do not give up your passion (rāga), do not fight your aversion (dveṣa), do not clear away your bewilderment (moha), do not liberate (uccal-) yourself from your body (kāya), practise (car-) the bad things (akuśala), do not hold back (nigrah-) your views (dṛṣṭi), do not be conscious of the bonds [to the worldly things] (sāyojana), grasp for (parigrah-) the parts of the personality (skandha), amass (piṇḍīkṛ-) the spheres of sense-perception (dhātu), move about (car-) among the fields of sense-perception (āyatana), do not leave (atî-) the stage of fools (bālabhūmi), frequent (āgam-) the bad (akuśala), give up the good (kuśala), do not think of (manaskṛ-) the Buddha, do not reflect (cint-) on religious teachings (dharma), do not give offerings to (pūj-) the congregation of monks (sāgha), do not take the training (śikṣā) upon yourself (samādā-), do not seek (prārthaya-) the peacefulness of existence (bhavaśamana), do not cross over (uttṛ-) the river [of existence] (ogha). This kind of instructions one should teach and give to the bodhisattva in the beginning of his development (ādikarmika).  Why? Because this state of the moments of existence and nothing else is their [true] state (iyaṃ dharmāṇāṃ dharmasthitir shitir eva).  Foolish people (bāla) explain things (vyākṛ-) in accordance with moments of existence of arising (utpādadharma) and moments of existence of disappearance (nirodhadharma). But this sphere of all moments of existence distinguishes itself by being beyond thought-constructions (sa tu dharmadhātur nirvikalpaprabhāvitaḥ), and understanding the essential character of all these moments of existence in this way is awakening (ya eṣāṃ dharmāṇāṃ svabhāvasyaivamanubodhaḥ sā bodhir iti).  If he is taught in this way and does not become afraid, scared or terrified, then he is a bodhisattva not turning back in his development, one who has a part in the stage of never turning back (yady evam upadiṣṭo nottrasen na sātrasyen na sātrāsam āpadyeta sa vatāvaivartiko bodhisattvo ’vaivairtikabhūmibhāgīya iti jñātavyaḥ).  By means of this instruction one should carry on a pleasant conversation at length (anenāvavādena punaḥ punaḥ sāmodanīyam). 
de’i tshe dmigs pa can gyi dge sloṅ brgyad kyis chos kyi rnam graṅs ’di ma bsten par spaṅs nas ’khor de nas soṅ ste |  kha nas khrag dron po byuṅ nas śi’o || śi nas sems can dmyal ba chen po ṅu ’bod du skyes so ||  de nas bcom ldan ’das la ’jam dpal gźon nur gyur pas ’di skad ces gsol to || bcom ldan ’das dge sloṅ de dag gis chos kyi rnam graṅs ’di thos pas gnod pa chen po ji tsam du gyur pa la gzigs |  bcom ldan ’das kyis bka’ stsal pa | ’jam dpal khyod de skad ma zer cig |  gal te dge sloṅ ’di dag gis chos kyi rnam graṅs ’di ma thos su zin na | bskal pa sa ya’i bar du nams kyaṅ bzaṅ ’gror skye bar yaṅ mi ’gyur na saṅs rgyas daṅ phrad ciṅ mñes par byed pa lta ci smos |  da ni de dag gis chos kyi rnam graṅs ’di som ñi daṅ bcas pas thos nas da gzod kho nar sems can dmyal ba chen po ṅu ’bod nas śi ’phos te dga’ ldan gyi lha’i ris su skye’o ||  de dag bskal pa drug cu rtsa brgyad kyi bar du de bźin gśegs pa khrag khrig phrag bcu mñes par byed par ’gyur te | thams cad du rdzus te skye źiṅ ’khor los sgyur ba’i rgyal po śa stag tu ’gyur la |  bskal pa gcig la de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas dri ma med pa’i ’od ces bya ba dag tu ’gyur ro || 
爾時會中有八苾芻。忽聞説此無相正法心不愛樂。出於法會  吐血命終。皆墮阿鼻大地獄中  爾時妙吉祥菩薩白佛言。世尊。云何此八苾芻聞此正法乃有如是大惡相耶。  佛言。妙吉祥莫作是説。  然此苾芻經十千劫。不曾聞法不近善友。  是故今日聞此正法心不愛樂。妙吉祥。此八苾芻。當來之世於阿鼻獄中忽思正法。尋便命終生兜率陀天爲彼天子。  或生人間爲轉輪王。經六十八劫當得承事十那由他佛。  於彼劫後有佛出世。號無垢光如來應供正等正覺。彼無垢光佛。 
(Eight provoked monks:) At that time eight monks (bhikṣu), victims of their preconceptions (aupalambhika) did not approve of this kind of religious exposition (dharmaparyāya), and left, going away from that congreagation (parṣad).  But warm blood flowed out of their mouths and they died. Then they were born in the great hell (mahānaraka) Raurava.  Then Mañjuśrīkumārabhūta addressed the Lord: Lord, did you see the great harm that appeared when these monks had heard this exposition of religion?  The Lord said: Do not say that, Mañjuśrī.  If these monks had not heard this exposition of religion, they would never have been born in the good places of the universe (sugati) in a million kalpas (kalpanayuta), and so, how could they meet and please a Buddha?  Now they will, even though they heard this exposition of religion with doubt (sakāṅkṣā), be born in the Tuṣita heaven after they have died (cyutvā) in the great hell Raurava.  Then, in sixty-eight kalpas, they will please (ārāgayiṣyanti) ten times hundred thousand milloins of Tathāgatas, and they will by miraculous birth (aupapāduka) be born as universal kings (cakravartirāja).  And during one kalpa, they will be born as Tathāgatas, Arhats, Perfect Buddhas with the name Vimalaprabha. 
de nas lha’i bu de dag gis luṅ bstan pa lha’i rna ba’i khams kyis thos nas | de dag lha’i bu brgyad khri daṅ lhan cig tu bcom ldan ’das ga la ba der doṅ ste lhags nas lha’i me tog gis yaṅs pa’i groṅ khyer thams cad du gtor to ||  chos kyi rnam graṅs ’di la yaṅ rjes su yi raṅ ste | bcom ldan ’das bdag cag rjes su yi raṅ lags so || de bźin gśegs pa rnams kyi byaṅ chub kyi tshul ’phel bar mdzad du gsol źes kyaṅ gsol to ||  de dag rjes su yi raṅ ba’i mod la bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub las phyir mi ldog par gyur to ||  yaṅs pa’i groṅ khyer chen po’i srog chags brgyad khri bźi stoṅ yaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub las phyir mi ldog par gyur to ||  srog chags khri ñis stoṅ ni chos rnams la chos kyi mig rdul med ciṅ dri ma daṅ bral ba rnam par dag go || 
如我今日住廣嚴城廣爲人天説法授記時彼天子。天耳遙聞説法授記。即與八萬天子同詣佛所。到佛所已散衆天花遍廣嚴城。供養瞻禮却坐一面。  白佛言。世尊。我等隨喜樂聞正法。願佛爲説菩提之行。  時無垢光如來。爲説正法便令發起大菩提心。彼諸天子纔發心已。應時皆於阿耨多羅三藐三菩提得不退轉。  是時廣嚴城中有八萬四千人。亦於阿耨多羅三藐三菩提得不退轉。  復有千二百人。遠塵離垢得法眼淨 
(Sons of gods praising the teaching:) Then those sons of gods (devaputra) heard those prophecies, and, with eighty thousand others went to the place where the Lord was staying, and sprinkled divine flowers (divyapuṣpa) all over the city of Vaiśālī.  All of them were overjoyed by this exposition of religion (dharmaparyāya), saying: Lord, we are so happy, and we pray that you will disseminate this way of awakening (bodhinaya) of the Tathāgatas.  In the moment of their happiness they became [bodhisattvas] never turning back (avaivartika) from the incomparable perfect awakening,  and eighty-four thousand beings in Vaiśālī became [bodhisattvas] never turning back (avaivartika) from the incomparable perfect awakening.  Twelve thousand developed a pure sight for the moments of existence, without impurities (virajo vigatamalaṃ dharmeṣu dharmacaṣkṣur viśuddham). 
de nas bcom ldan ’das kyis ’jam dpal gźon nur gyur pa la bka’ stsal pa |  ’jam dpal byaṅ chub sems dpa’ gaṅ gis bskal pa ’bum gyi bar du thabs la mkhas pa med par pha rol tu phyin pa drug la spyad pa bas | gaṅ gis chos kyi rnam graṅs ’di som ñi daṅ bcas pas thos na |  ’di ni de bas ches bsod nams maṅ du skyed na gaṅ gis som ñi med par thos pa lta ci smos |  gaṅ gis yi ger ’dri ba daṅ | luṅ nod pa daṅ | ’chaṅ ba daṅ | gźan dag la yaṅ rgya cher yaṅ dag par ston pa lta ci smos |  ’jam dpal de lta bas na dgra bcom pa ñid thob par ’dod pas kyaṅ chos ’di la bslab par bya’o || raṅ byaṅ chub thob par ’dod pas kyaṅ chos ’di la bslab par bya’o || bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya bar ’dod pas kyaṅ chos ’di la bslab par bya’o || 
爾時世尊告妙吉祥言。假使菩薩於百千劫。  修行六波羅蜜無方便慧。不如暫時聞此正法。何以故。聞此正法功徳無量。  何況愛樂聽受。  乃至書寫受持讀誦爲他廣説。  妙吉祥。若復有人樂求阿羅漢果。及樂求辟支佛者於此法中不應修學。若樂求阿耨多羅三藐三菩提者當學此法 
(On the merit of the teaching:) Then the Lord addressed Mañjuśrīkumārabhūta:  Mañjuśrī, if you compare a bodhisattva who practises the six perfections (ṣaḍpāramitā) in a period of hundred thousand kalpas without expedient means (upāyakauśalya) with whoever hears this exposition of religion even with doubt (sakāṅkṣa), then the last mentioned has acquired more merit (puṇya) than the former.  So what shall we say about whoever hears it without doubt (akāṅkṣa)?  And what shall we say about whoever writes it down, whoever reads it, remembers it and teaches extensively to others?  Mañjuśrī, whoever wishes to attain the stage of a a saint (arhattva) should be trained in this teaching (dharma), whoever wishes to attain isolated awakening (pratyekabodhi) should be trained in this teaching, and whoever wishes to attain the incomparable complete awakening (anuttarasamyaksaṃbodhi) should be trained in this teaching. 
de nas khye’u rin chen byin gyis raṅ gi ma ma la ’di skad ces smras so || ma ma kho bo la kha zas byin cig daṅ | bcom ldan ’das la źal zas dbul bar bya’o ||  de nas khye’u rin chen byin gyi ma mas khar ba’i snod zas ro brgya daṅ ldan pas bkaṅ ste | khye’u rin chen byin la byin no || de nas khye’u rin chen byin gyis bcom ldan ’das la ’di skad ces gsol to ||  bcom ldan ’das chos thams cad mi zad pa’i bden pa gaṅ lags pa’i bden pa des na dge sloṅ gi dge ’dun thams cad tshim par ma gyur gyi bar du khar ba’i snod ’di yoṅs su ’grib par ma gyur cig |  de nas khye’u rin chen byin gyis bcom ldan ’das kyi lhuṅ bzed bkaṅ nas dge sloṅ gi dge ’dun la smras pa | btsun pa rnams bdag la thugs brtse ba’i slad du gaṅ gis bdag la ’bras bu chen por ’gyur ba’i bsod sñoms ’di bźes te | gaṅ lus kyis yon sbyoṅ bar mi byed pa daṅ | sems kyis sbyoṅ bar mi byed pa daṅ | gaṅ la phul na bsod nams su mi ’gyur ba daṅ | rnam par smin par mi ’gyur ba daṅ | gaṅ lus kyi las daṅ | ṅag gi las daṅ | yid kyi las daṅ mi ldan pa daṅ | gaṅ ’dus byas la mi gnas pa daṅ | gaṅ ’dus ma byas la mi gnas pa daṅ | gaṅ so so’i skye bo’i chos rnams kyis ma gos pa daṅ | ñan thos kyi chos rnams la mi rten pa daṅ | saṅs rgyas kyi theg pa la ṅes par mi ’byuṅ ba daṅ | ṅes par ’byuṅ bar mi ’dod pa des bźes śig | de nas dge sloṅ gi dge ’dun de dag gi naṅ nas sus kyaṅ snod de ma blaṅs so ||  khye’u rin chen byin gyis smras pa | btsun pa dag bdag kyaṅ sbyin par ’dod pa lags | khyed kyaṅ gsol bar bźed pa lags te | bdag btsun pa rnams las ci yaṅ re ba ma mchis kyis bźes śig |  ’jam dpal gyi tshad daṅ mñam pa’i byaṅ chub sems dpa’ bye ba phrag ’bum gyi saṅs rgyas kyi źiṅ gi yon tan bkod pa de bas kyaṅ ches bye ba phrag ’bum las lhag pa’i saṅs rgyas kyi źiṅ gi yon tan bkod pa bdag gi saṅs rgyas kyi źiṅ du ’gyur ba’i  bden pa daṅ bden pa’i tshig gaṅ yin pa’i bden pa daṅ bden pa’i tshig des na khar ba’i snod ’di las khyed thams cad kyi lhuṅ bzed rnams gaṅ bar gyur cig khar ba’i snod ’di yaṅ yoṅs su zad par ma gyur cig ces byas so ||  de nas dge sloṅ gi dge ’dun thams cad kyi lhuṅ bzed de dag gaṅ bar gyur to || de nas khye’u rin chen byin gyis yaṅs pa’i groṅ khyer gyi skye bo’i tshogs ji sñed yod pa thams cad kha zas ro brgya daṅ ldan pa des tshim par byas so || bsod sñoms de yaṅ zad par ma gyur to || 
爾時寶授菩薩知佛世尊及苾芻衆未有食處。乃告乳母。可於宮中速取食來用施佛僧。於是乳母。  速取百味飮食盛滿一器。授與寶授菩薩。菩薩得食即於佛前發誓願言。  如來之所説一切法無盡。斯言眞實者此食亦無盡。乃至苾芻衆悉令得飽足  爾時寳授菩薩。即以飮食盛滿一鉢。奉獻佛已。告諸苾芻言。尊者慈愍我故各各受食。又復告言。我所施者。不以身施不以心施。離於三業不求福果。不住有爲法不住無爲法。亦不著世法。亦復不住聲聞縁覺及佛菩提。時彼苾芻衆無有一人伸鉢受食者。  寶授菩薩言。諸尊者當受此食。尊者樂乞我今樂施。我於尊者亦無所求。  時寶授菩薩復發願言。佛語眞實。如妙吉祥及百千倶胝菩薩。當來之世。於功徳裝嚴王佛刹。皆得成佛同一名號。  若眞實者。今此器中所有飮食。令諸苾芻所持之鉢悉皆充滿。此器中食願得無盡。  以願力故。諸苾芻衆各各鉢中自然食滿。時寶授菩薩。復以器中餘食。施廣嚴城中一切人民悉令飽滿。器中飮食猶尚不盡 
(Ratnadatta’s imperishable offering:) Then the boy Ratnadatta said to his nurse: Nurse, give me some food so that I can give an offering to the Lord!  Then the boy Ratnadatta’s nurse filled a bronze vessel with food of eight tastes and gave it to the boy Ratnadatta, and the boy Ratnadatta said to the Lord:  Lord, as long as the whole of this congregation of monks is not satisfied with the truth which is the truth of the imperishability of all moments of existence (sarvadharmākṣayatāsatya), there will be no decrease of what is in this bronze vessel!  Then, after filling the almsbowl of the Lord, the boy Ratnadatta said to the congregations of monks: Venerables, he who out of compassion (anukampām upādāya) for me will accept these alms (piṇḍapāta) which will bring me great fruit (bṛhatphala), he who will not purify the gift by his body (yo na dakṣiṇāṃ kāyena viśodhayati), who will not purify the gift with his thought (yo na cittena viśodhayati), when to whom it is given there is no merit (puṇya) or maturing result (vipāka), for whom there is no action (karman) by body, speech or mind, who does not cling to the unconditioned (saṃskṛta), who is not sullied by the qualities of the ordinary person (pṛthagjanadharmānupalipta), not dependent on the qualities of the disciple (śrāvakadharmānāśrita), he who has not started on the way of the Buddha (buddhayānāniryāta), who wishes not to start on the way of the Buddha, may he receive it! After this no one from the congregations of monks received the vessel.  Then the boy Ratnadatta said: As for me, I wish to give, and you wish to eat, and I have no expectations whatsoever (niṣpratikāṅkṣa) to the venerables, so accept!  The splendour of qualities of the buddha-fields (buddhakṣetraguṇavyūha) of a hundred thousand times ten million bodhisattvas of the greatness of Mañjuśrī, a hundred thousand times ten million times greater than this will be the qualities of my buddha-field!  By this truth (satya), by the truth in this word of truth (satyavacana), by this word of truth, may the almsbowls of all of you be filled from this bronze vessel, and may the bronze vessel never be exhausted (parikṣi-)!  Then the almsbowls of the monks in all those congregations were filled, and as many were the crowds of inhabitants in that city, all of them were satisfied by the boy Ratnadatta with food having eight tastes. But the alms were not consumed (na kṣīṇa). 
de nas bcom ldan ’das kyis khye’u rin chen byin la ’di skad ces bka’ stsal to |  rin chen byin lṅa po ’di dag ni byaṅ chub sems dpa’i yon yoṅs su sbyoṅ ba ste | lṅa gaṅ źe na | ’di lta ste | lus mi dmigs pa daṅ | sems mi dmigs pa daṅ | sbyin pa la mṅon par źen pa med pa daṅ | rnam par smin pa mi ’dod pa daṅ | len pa po rnams la rnam par smin pa med pa’o ||  rin chen byin bźi po ’di dag ni byaṅ chub sems dpas rtag tu mṅon du bya ba ste | bźi gaṅ źe na | ’di lta ste | stoṅ pa ñid kyi tiṅ ṅe ’dzin daṅ | saṅs rgyas rjes su dran pa daṅ | sñiṅ rje chen po daṅ | bdag gi las kyi rnam par smin pa’o || 
爾時世尊告寶授菩薩曰。  有五種寶。於菩薩行施能令清淨。何等爲五。一者行施無有希望。二者於施心無所著。三者所施不起於相。四者不見施之果報。五者不令受者有所還報。  佛言。復有四種寶行施。菩薩應常思念。何等爲四。一者常念空三摩地。二者常念於佛。三者常念大悲。四者常念於己不求果報。菩薩若如是行施是爲淨施 
(The admonition of the Lord to a bodhisattva:) Then the Lord spoke to the boy Ratnadatta:  These, Ratnadatta, are the five kinds of purification of a gift. What five? (atha bhagavān ratnadattaṃ dārakam āmantrayate sma, pañcemāni ratnadatta bodhisattvasya dakṣiṇāpariśodhanāni, pañca katamāni, tad yathā): He does not have conceptions of the body (kāyaṃ nopalabhate), he has no conceptions of the thoughts (cittam nopalabhate), he is not attached to the gift (dāne ’nabhiniviṣṭaḥ), he wishes no result (vipāke niḥspṛhaḥ), he wishes no result for the ones receiving the gift (pratigrāhakānām avipākaḥ).  And these four things, Ratnadatta, the bodhisattva should realize. What four? (catvāra ime ratnadatta nityā sākṣātkartavyāḥ, katamāś catvāraḥ, tad yathā): Concentration on emptiness (śūnyatāsamādhiḥ), recollection of the Buddha (buddhānusmṛtiḥ), absolute compassion (mahākaruṇā), maturation of own former actions (svakarmavipāka). 
de nas bcom ldan ’das kyis ’jam dpal gźon nur gyur pa la ’di skad ces bka’ stsal to || ’jam dpal khye’u rin chen byin ’di bskal pa sum cu na bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya bar ’gyur te | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rig pa daṅ źabs su ldan pa | bde bar gśegs pa | ’jig rten mkhyen pa | skyes bu ’dul ba’i kha lo sgyur ba bla na med pa | lha daṅ mi rnams kyi ston pa | saṅs rgyas bcom ldan ’das stobs daṅ grags pa don yod pa źes bya bar ’jig rten du ’byuṅ bar gyur ro || de’i ’khor du ’dus pa yaṅ mtha’ yas par ’gyur te | thams cad kyaṅ phyir mi ldog pa’i byaṅ chub sems dpa’ śa stag go | de dag kyaṅ ’od mtha’ yas pa daṅ | tshe dpag tu med par ’gyur ro || 
佛告妙吉祥言。此寶授菩薩。於當來世過三十劫。得成阿耨多羅三藐三菩提。號不空力稱如來應供正等正覺明行足善逝世間解無上士調御丈夫天人師佛世尊。出興於世。彼佛衆會有無邊菩薩。是諸菩薩皆住不退轉地。威力無邊壽亦無量 
(Prophecy of Ratnadatta given by the Lord: Ratnadatta will be a perfect Buddha in thirty kalpas with the name Amoghabalakīrti. The number of disciples will be immeasurable (ananta), they will all be avaivartika bodhisattvas, their lustre will be immeasurable, as well as their span of life.) 
de nas bcom ldan ’das la ’jam dpal gźon nur gyur pas ’di skad ces gsol to || bcom ldan ’das chos kyi rnam graṅs ’di’i miṅ ci lags | ’di ji ltar gzuṅ bar bgyi | bcom ldan ’das kyis bka’ stsal pa | byaṅ chub sems dpa’i spyod pa bstan pa źes bya bar zuṅ śig | chos ñid kyi skye bo źes bya bar zuṅ śig || 
爾時妙吉祥菩薩白佛言。世尊。當何名此經。我等云何受持。佛言。此經名爲菩提行。亦名一切法爲首。如是受持 
(Mañjuśrī asks for the title of the exposition of religion, which is given as Bodhisattvacaryā, (as in the title above) and “The being from the real nature of the moments of existence” (dharmatājana).) 
de nas bcom ldan ’das dge sloṅ gi dge ’dun daṅ thabs cig tu bsod sñoms bźes nas gśegs so || 
爾時世尊及大苾芻衆。受彼食已還歸本處 
(The Lord leaves with his monks.) 
bcom ldan ’das kyis de skad ces bka’ stsal nas | byaṅ chub sems dpa’ rin chen byin daṅ | thams cad daṅ ldan pa’i ’khor de daṅ | lha daṅ | mi daṅ | lha ma yin daṅ | dri zar bcas pa’i ’jig rten yi raṅs te | bcom ldan ’das kyis gsuṅs pa la mṅon par bstod do || 
佛説此經已。寶授菩薩并諸大衆。天人阿修羅乾闥婆等。聞佛所説皆大歡喜。 
(Concluding paragraph on the joy of all hearing the sermon of the Lord.) 
’phags pa byaṅ chub sems dpa’i spyod pa bstan pa źes bya ba theg pa chen po’i mdo rdzogs so || || rgya gar gyi mkhan po dzi na mi tra daṅ | pradzñā varma daṅ | źu chen gyi lotstsha ba pan de ye śes sde la sogs pas bsgyur ciṅ źus te gtan la phab pa’o || 
信受奉行
寶授菩薩菩提行經 
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