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 ||
(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.