Bibliotheca Polyglotta

’di skad bdag gis thos pa’i dus gcig na | bcoṁ ldan ’das rgyal po’i khab rgya rgod spuṅs pa’i ri rin po che’i gdugs kyi khaṅ pa tsan gyis sñiṅ pos brtseg pa’i khaṅ bu na mṅon par rdzogs par saṅs rgyas nas : lo bcu bdun kyi dus na dge sloṅ chen po dge ’dun dge sloṅ lo stoṅ tsam pa daṅ : ñan thos bslab pa daṅ : mi slob pa daṅ : thabs gcig tu bźugs pa kun ++ dgra bcoṁ pa zag pa zad pa śa stag go : ñon moṅs pas med dbaṅ du gyur + śa stago : seṁs śin tu rnaṁpar grol + śa stag go : śes rab śin tu rnam par grol ba śa stag go : cad śes pa śa stag go : klu chen po śa stago : bya ba byas pa śa stago : khur bor ba śasteg go : bdag gi don thob pa śa stago : ’byuṅ bai sbyor ba zad + śa stag go || yaṅdag pa’i dkas seṁs rnaṁ pa+ grol ba śa stogo : seṁs can thaṁs cad kyi dbaṅ daṅ : pharol tu phyin pa mchog thob pa śastago ||

如是我聞。一時佛在王舍城耆闍崛山中。寶月講堂栴檀重閣。成佛十年與大比丘衆百千人倶。

如是我聞。一時婆伽梵。住靈鷲山寶蓋鹿母宅。於栴檀藏大樓閣中。成等正覺十年之後。當熱時際。與大苾芻衆千人倶有學無學聲聞羅漢。諸漏已盡無復煩惱。皆得自在心善解脱。慧善解脱獲得正智。猶如大龍所作已辦。捨棄重擔逮得已利。盡諸有結到於彼岸。

[Setting]
At one time I heard the following: In the hot months ten years after [his] complete awakening (abhisaṃbuddha), the Exalted One (bhagavat) was staying on the mountain Vulture Peak (Gṛdhrakūṭa) near Rājagṛha, in the Candanagarbha pavilion (kūṭāgāra) of Ratnacchattra palace (prāsāda), together with a great community of monks (bhikṣusaṃgha), fully a hundred thousand [in number]. The monks [were both] śrāvakas under training and [those] no [longer in] need of training; almost all [of them were] honorable ones (arhat) [whose] contaminations were stopped (kṣīṇāsrava), [who were] free of defilements (niṣkleśa), [who] had attained mastery (vaśībhūta), [with] completely liberated minds and insight (suvimuktacitta, suvimuktaprajña), of noble race (ājāneya), [powerful like] great elephants (mahānāga), [whose] duties were done (kṛtakṛtya), [whose] tasks were performed (kṛtakaraṇīya), [who had] laid down [their] burden (apahṛtabhāra), [who had] reached their own goal (anuprāptasvakārtha), [in whom all] the fetters to existence were eliminated (parikṣīṇabhavasaṃyojana), [whose] minds were completely liberated by perfect knowledge (samyagājñāsuvimuktacitta), and [who had] attained excellent supremacy in the control over the whole mind (sarvacetovaśiparama-pāramiprāpta).

’di lta ste | tshe daṅ ldan pa ’od sruṅ chen po daṅ | tshe daṅ ldan pa lteṅ rgyas ’od sruṅ daṅ | tshe daṅ ldan pa chu bo ’od sruṅ daṅ | tshe daṅ ldan pa ga ya ’od sruṅ daṅ | tshe daṅ ldan pa ka tya’i bu chen po daṅ | tshe daṅ ldan pa gsus po che daṅ | tshe daṅ ldan pa ba ku la daṅ | tshe daṅ ldan pa nam gru daṅ | tshe daṅ ldan pa rab ’byor daṅ | tshe daṅ ldan pa byams ma’i bu gaṅ po daṅ | tshe daṅ ldan pa ṅag dbaṅ daṅ | tshe daṅ ldan pa śā ri’i bu daṅ | tshe daṅ ldan pa mo’u dgal gyi bu chen po daṅ | tshe daṅ ldan pa caṅ śes ko’u di ña daṅ | tshe daṅ ldan pa ’char ka daṅ | tshe daṅ ldan pa sgra gcan zin daṅ | tshe daṅ ldan pa dga’ bo daṅ | tshe daṅ ldan pa ñe dga’ daṅ | tshe daṅ ldan pa kun dga’ bo daṅ | de dag la sogs pa dge sloṅ ’bum du tshaṅ ba daṅ thabs gcig tu bźugs so ||

’di lta ste : tshe daṅ ldan pa ’od sruṅ chen po daṅ : tshe daṅ ldan pa u ru dbyil ba ’od sruṅ daṅ : tshe daṅ ldan pa chu bo ’od sruṅ daṅ : tshe daṅ ldan pa ’ga’ yaṅ ’od sruṅ daṅ : tshe daṅ ldan pa kosti la chen po daṅ : tshe daṅ ldan pa ba ku la daṅ : tshe daṅ ldan pa red pa daṅ : tshe daṅ ldan pa rab ’byor daṅ : tshe daṅ ldan pa gaṅ po me tre’i bu daṅ : tshe daṅ ldan pa ’ba’ giya śa daṅ tshe daṅ ldan pa śa ra dva to’i bu daṅ : tshe daṅ ldan pa mau ’a gal kyi bu chen po daṅ : tshe daṅ ldan pa ag ña da ko’u ’di daṅ : tshe daṅ ldan pa ’char pa daṅ : tshe daṅ ldan pa sgra gcan daṅ : tshe daṅ ldan pa dga’ bo daṅ : tshe daṅ ldan pa mtha’ yas la sogs pa dge sloṅ stoṅ stoṅ tshaṅs pa daṅ :

所謂具壽大迦葉波具壽漚樓頻迦葉波。具壽那提迦葉波具壽伽耶迦葉波。具壽大迦旃延具壽倶郗羅。具壽薄倶羅具壽離波多。具壽須菩提具壽滿慈子。具壽語自在具壽舍利子。具壽大目揵連具壽憍陳如。具壽烏陀夷具壽羅呼羅。具壽難陀具壽鄔波難陀具壽阿難陀。與如是等上首苾芻一千人倶。

[Enumeration of the monks]
[Among] the fully hundred thousand monks were the venerable (āyuṣmat) Mahākāśyapa, the venerable Uruvilvākāśyapa, the venerable Nadīkāśyapa, the venerable Gayākāśyapa, the venerable Mahākātyāyana, the venerable Mahā-kauṣṭḥila, the venerable Vakula, the venerable Revata, the venerable Subhūti, the venerable Pūrṇamaitrāyaṇīputra, the venerable Vāgīśa, the venerable Śāriputra, the venerable Mahāmaudgalyāyana, the venerable Ājñātakauṇḍinya, the venerable Udāyin, the venerable Rāhula, the venerable Nanda, the venerable Upananda, the venerable Ānanda and others.

byaṅ chub sems dpa’ sems dpa’ chen po saṅs rgyas kyi źiṅ tha dad pa nas ’dus pa | gaṅga’i kluṅ drug cu’i bye ma sñed thams cad kyaṅ | skye ba gcig gis thogs pa | mṅon par śes pa chen po daṅ | stobs daṅ | mi ’jigs pa thob pa | saṅs rgyas bye ba khrag khrig ’bum phrag maṅ po la bsñen bkur byas pa | phyir mi ldog pa’i chos kyi ’khor lo rab tu bskor pa | gaṅ dag gi miṅ thos pa tsam gyis ’jig rten gyi khams tshad med graṅs med pa’i sems can bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub las phyir mi ldog par ’gyur ba śa stag la |

chu bo gaṅ ga drug bcu’i bye ma sñed kyis saryas kyis źiṅ sna tshogs nas : ’dus pa’i byaṅchub seṁs dpa’ seṁs dpa’ chen po rnaṁs thaṁs cad kyi tshe gcig gi thog pa śa stag go : mṅon par śes pa chen po daṅ : mi ’jig pa rñed pa śastago || saṅs rgyal maṅ po bye ba khrag khrig brgyad stoṅ la bsñen bkur byas pa śa stag go || phyir mi ldog pa’i chos kyi ’khor lo bskor ba śa stag go || ’di dag ni miṅ thos pa tsam gyis tshad med graṅs med pa’i ’jig rten kyi khaṁs kyi seṁs can rnaṁs bla na med pa yaṅ dag par rdzogs pa’i byaṅchub las phyir mi ldog par ’gyur ba

菩薩摩訶薩六十恒河沙。皆悉成就大精進力。已曾供養百千億那由他諸佛。皆悉能轉不退法輪。若有衆生聞其名者。於無上道終不退轉。

復有六十殑伽河沙數菩薩摩訶薩倶。從種種佛刹而來集會。皆是一生補處。得大神通力無所畏。已曾承事無量倶胝那庾多百千諸佛。悉皆能轉不退法輪。若有無量阿僧祇世界有情纔稱名者。皆於阿耨多羅三藐三菩提得不退轉。

[Description of the bodhisattvas]
Also accompanying him were bodhisattva-mahāsattvas who had come together from various buddha-fields (buddhakṣetra)—as many as the sands of sixty Ganges Rivers (ṣaṣṭigaṅgānadīvālukāsama). [They were] all of them [only] one lifetime away [from perfect awakening] (ekajātipratibaddha) and had attained the [five] great supernatural faculties, the [ten] powers (bala) and the [four kinds of] self-assurance (vaiśāradya), [had] venerated many myriads (koṭīniyutaśatasahasra) of buddhas and had set in motion the wheel of the Dharma [which] never regresses (avaivartyadharmacakrapravartaka). It happened that sentient beings of immeasurable, innumerable world systems (lokadhātu) attained non-regression in [their striving after] supreme and perfect awakening (anuttarasamyaksaṃbodhi) from hearing their names only.

’di lta ste : byaṅchub seṁs dpa’ seṁs dpa’ chen po chos kyi blo gros daṅ : sege’i blo gros daṅ : stag gi blo gros daṅ : don gyis blogros daṅ : dkon mchog gi blo gros daṅ : mchog rab gyi blo gros daṅ : zla ’od daṅ : rin po che’i zla ’od daṅ : zla ba gaṅ ba’i ’od daṅ : dpa’ ba chen po daṅ : tshad med par dpa’ ba daṅ : mtha’ med par dpa’ ba daṅ : khaṁs gsuṁ na dpa’ ba daṅ : rkaṅ pa mi g-yo bar dpa’ ba daṅ : mthu chen po rñed pa daṅ : rnam par spyan ras gzigs kyi dbaṅ po daṅ : spos kyi bal glaṅ daṅ : dris rol pa daṅ : dri kun dga’ ba daṅ : dpal kyis sñiṅ po daṅ : ñi ma’i sñiṅ po daṅ : dkon mchog gi dpal daṅ : dpal chen po daṅ : dri med pa’i dpal daṅ : mtha’ yas pa’i chen po che’i khar ba daṅ :

其名曰法慧菩薩。師子慧菩薩。金剛慧菩薩。調慧菩薩。妙慧菩薩。月光菩薩。寶月菩薩。滿月菩薩。勇猛菩薩。無量勇菩薩。無邊勇菩薩。超三界菩薩。觀世音菩薩。大勢至菩薩。香象菩薩。香上菩薩。香上首菩薩。首藏菩薩。日藏菩薩。幢相菩薩。大幢相菩薩。離垢幢菩薩。無邊光菩薩。

所謂法慧菩薩師子慧菩薩。虎慧菩薩義慧菩薩。勝慧菩薩月光菩薩。寶月光菩薩滿月光菩薩。大勇健菩薩無量勇健菩薩。無邊勇健菩薩三世勇健菩薩。得大勢菩薩觀自在菩薩。香象菩薩香悦菩薩。香悦吉祥菩薩吉祥藏菩薩。計都菩薩大幢菩薩。無垢幢菩薩無上幢菩薩。

[Enumeration of the bodhisattvas]
[Among them were] the bodhisattva-mahāsattvas Dharmamati, Siṃhamati, Vyāghramati, Arthamati, Ratnamati, *Pravaramati, Candraprabha, *Ratna-candraprabha, *Pūrṇacandraprabha, Mahāvikrāmin, *Aprameyavikrāmin, Anantavikrāmin, Trailokyavikrāmin, *Acalapadavikrāmin, Mahāsthāmaprāpta, Avalokiteśvara, Gandhahastin, *Gandharati, *Gandharatiśrī, Śrīgarbha, Sūryagarbha, Ketu, Mahāketu, *Vimalaketu, *Anantaratnayaṣṭi,

rin chen dbyu gu ’dor daṅ | rin chen dri med dbyu gu daṅ | mchog tu dga’ ba’i rgyal po daṅ | rtag tu rab dga’ daṅ | lag na rin po che daṅ | nam mkha’i mdzod daṅ | ri bo daṅ | ri rab daṅ | ri bo chen po daṅ | yon tan rin chen snaṅ daṅ | gzuṅs kyi dbaṅ phyug gi rgyal po daṅ | sa ’dzin daṅ | sems can thams cad kyi nad sel daṅ | rab tu yid dga’ daṅ | yid skyo daṅ | skyo med daṅ | ’od byed daṅ | tsan dan daṅ | g-yo ba zlog daṅ | dpag med mṅon bsgrags dbyaṅs daṅ | byaṅ chub kun nas bslaṅ daṅ | mthoṅ ba don yod daṅ | chos thams cad la dbaṅ sgyur ba daṅ | byaṅ chub sems dpa’ sems dpa’ chen po byams pa daṅ | ’jam dpal gźon nur gyur pa daṅ | de dag la sogs pa byaṅ chub sems dpa’ sems dpa’ chen po gaṅga’i kluṅ drug cu’i bye ma sñed daṅ yaṅ thabs gcig go ||

dri ma med pa’i chen po che’i khar ba daṅ : ’bar ba’i rgyal po daṅ : rtag tu dga’ ba daṅ : lag na rin po che daṅ : namkha’i mdzod daṅ : rab lhun po daṅ : śin tu rab lhun po daṅ : rab lhun po chen po daṅ : yon tan rin po che’i ’od daṅ : gzuṅs kyi dbaṅ po’i rgyal po daṅ : sa ’dzin daṅ : seṁs can thaṁs cad kyi nad sel ba daṅ : rab tu dga’ ba’i yid daṅ : skyo ba daṅ : skyo ba med pa daṅ : ’od byed daṅ tsan dhan daṅ : dris las mi ldog pa daṅ : tshad med par bsgrags pa’i dbyaṅs daṅ : byaṅchub seṁs dpa’ kun ldaṅ bar byid pa daṅ : snaṅ bas don med par mi ’gyur ba daṅ : chos thaṁs cad la dbaṅ gyur ba daṅ : byams pa la byaṅchub seṁs dpa’ seṁs dpa’ chen ++ la stsogs pa : chu bo gaṅ ga bye ma drug bcu sñed kyi byaṅchub seṁs dpa’ seṁs dpa’i chen po rnaṁs daṅ :

放光菩薩。離垢光菩薩。喜王菩薩。常喜菩薩。寶手菩薩。虚空藏菩薩。離憍慢菩薩。須彌山菩薩。光徳王菩薩。總持自在王菩薩。總持菩薩。滅衆病菩薩。療一切衆生病菩薩。歡喜念菩薩。饜意菩薩。常饜菩薩。普照菩薩。月明菩薩。寶慧菩薩。轉女身菩薩。大雷音菩薩。導師菩薩。不虚見菩薩。一切法自在菩薩。彌勒菩薩。文殊師利菩薩。如是等六十恒河沙菩薩摩訶薩。從無量佛刹。

極解寶刹菩薩無垢寶刹菩薩。歡喜王菩薩常歡喜菩薩。虚空庫菩薩迷盧菩薩。大迷盧菩薩蘇迷盧菩薩。功徳寶光菩薩陀羅尼自在王菩薩。持地菩薩除一切有情病菩薩。歡喜意菩薩憂悲意菩薩。無憂菩薩光藏菩薩。栴檀菩薩於此無爭菩薩。無量雷音菩薩起菩提行菩薩。不空見菩薩一切法自在菩薩。慈氏菩薩曼殊室利童眞菩薩。如是等而爲上首。有六十殑伽沙數菩薩摩訶薩倶

*Tyaktaratnayaṣṭi, *Vimalaratnayaṣṭi, Prāmodyarāja, *Sadāpramudita, Ratnapāṇi, Gaganagañja, Meru, Sumeru, Mahāmeru, *Guṇaratnāloka, Dhāraṇīśvararāja, Dharaṇīṃdhara, *Sarvasattvaroganivartana, *Prāmodyamanas, *Khinnamanas, *Akhinna, *Jyotiṣkara, Candana, *īhavivarta(na), *Aprameyābhigarjitasvara, *Bodhi-samutthāpana, Amoghadarśin, Sarvadharmavaśavartin, the bodhisattva-mahāsattva Maitreya, Mañjuśrī as a young man (kumārabhūta) and other bodhisattva-mahāsattvas, as many as the sands of sixty Ganges Rivers.

lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin daṅ | nam mkha’ ldiṅ daṅ | mi ’am ci daṅ | lto ’phye chen po daṅ | mi daṅ mi ma yin pa dpag tu med pa daṅ yaṅ thabs gcig go || de nas bcom ldan ’das ’khor ’bum phrag du mas yoṅs su bskor ciṅ mdun gyis bltas te | rgyal po daṅ | blon po chen po daṅ | tshoṅ dpon daṅ | khyim bdag daṅ | blon po daṅ | groṅ rdal ba daṅ | yul gyi mi rnams kyis bsti staṅ du byas | bla mar byas | rim gror byas śiṅ mchod do ||

tshad med graṅs med pa’i lha daṅ : klu daṅ : gnod sbyin daṅ : dri za daṅ : lha ma yin daṅ : namkha’ ldi daṅ : mi ’am ci daṅ : lto’phye chen po daṅ : mi daṅ mi ma yin pa thabs gcig go || de nas bcoṁ ldan ’das ’khor du ma brgya phrag stoṅ gi bskor + mdun du byas nas : rgyal po daṅ rgyal pos blon po daṅ : khyim bdag tshoṅ dpon daṅ : groṅ khyer daṅ : groṅ ’dab daṅ : seṁs can rnaṁs kyi bla mar byas : rim gror byas : mchod par byas so :

與無央數天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽倶。悉皆來集尊重供養

復有無量世界中。無量阿僧祇。天龍藥叉揵達嚩阿蘇羅嚕茶緊那羅摩呼羅伽人非人等皆來集會。復有國王大臣寮佐。長者居士及諸人衆皆來集會爾時世尊。與百千衆前後圍遶恭敬供養。

[Other participants]
Also accompanying [him] were an immeasurable [number of] divinities (deva), snake-gods, (tree) spirits, celestial musicians, demons, man-birds, man-horses, serpent-beings, human beings (manuṣya) and [further] non-human beings (amanuṣya).
Then, after the Exalted One had been surrounded (parivṛta) and honored (puraskṛta) by many hundreds of thousands of assemblies, [he] was honored, venerated, worshiped and revered by kings, chief ministers (mahāmātya), guild leaders (śreṣṭhin), noblemen (gṛhapati), ministers (amātya), citizens (naigama) and country folk (janapada).

de’i tshe bcom ldan ’das bśos gsol ba’i ’og tu tsan dan gyi sñiṅ po’i khaṅ pa brtsegs pa de ñid du naṅ du yaṅ dag ’jog la źugs par gyur to || de nas saṅs rgyas kyi mthus | tsan dan gyi sñiṅ po’i khaṅ pa brtsegs pa de las padma mdab ma bye ba khrag khrig phrag ’bum yod pa | tshad śiṅ rta’i ’phaṅ lo tsam pa | kha dog daṅ ldan pa | kha ma bye ba bye ba khrag khrig phrag ’bum byuṅ bar gyur te | de dag steṅ gi nam mkha’i bar snaṅ la mṅon par ’phags nas | thams cad daṅ ldan pa’i saṅs rgyas kyi źiṅ ’di khebs par gyur te | ’di lta ste | dper na | rin po che’i bla re bźin du kun tu gnas par gyur to || padma’i sñiṅ po re re la yaṅ de bźin gśegs pa’i sku skyil mo kruṅ bcas te bźugs śiṅ | ’od zer ’bum dag rab tu ’gyed par kun tu snaṅ la | padma de dag thams cad kyaṅ śin tu kha bye bar gyur to ||

de nas de’i tshe bcoṁ ldan ’das bśos gsol gyis ’og du tsan dhan kyis sñiṅ po khaṅ bu brtseg pa na bźugs te : de nas saṅs rgyas kyis mthus tsan dhan kyi sñiṅ po khaṅ bu brtsegs pa : de las pad mo bye ba khrikhrig phrag stoṅ byuṅ ba śiṅ rta’i ’khor lo tshad tsam lo ma bye ba khrikhrag stoṅ pa khatog daṅ ldan pa : dri daṅ ldan pa sñiṅ po la ’dus te : +s pa de dag gi namkha’i bar snaṅ gi gnas las ’phags de : des saṅs rgyas kyi źiṅ thaṁs cad g-yog par gyur pa na : ’di lta ste : rin po che’i gźal med khaṅ bźin du kun tu g-yo ba pad ma’i sñiṅ po re re la de bźin gśegs pa’i sku dkyil mo druṅ bcas de bźugs na : ’od gzer brgya stoṅ rab tu gtoṅ bar kun tu kun tu ldaṅ ste : pad mo de dag las thaṁs cad kyaṅ rab tu +s par gyur to ||

爾時世尊於栴檀重閣。正坐三昧而現神變。有千葉蓮華大如車輪。其數無量色香具足而未開敷。一切花内皆有化佛。上昇虚空彌覆世界猶如寶帳。一一蓮花放無量光。一切蓮花同時舒榮。

爾時世尊於栴檀藏大樓閣中。食時後入佛神力故。從栴檀藏忽然涌出倶胝那庾多百千蓮花。一一蓮花有倶胝那庾多百千葉。量如車輪色香具足。是諸蓮花上昇虚空。遍覆一切諸佛刹土共相合成。如寶宮殿安住虚空。彼一切倶胝那庾多百千蓮花皆悉開敷。於一一花中皆有如來結跏趺坐。具三十二大丈夫相放百千光。

[The manifestation of supernatural phenomena]
At that time, after having been served food, the Exalted One withdrew for meditation in that same Candanagarbha pavilion, whereupon through the power of the Buddha appeared myriads of lotuses [coming out] from the Candanagarbha pavilion, with myriads of petals, as large as the wheels of carts (śakaṭacakrapramāṇa), colorful and not [yet] open. The [lotuses] then rose into the sky, covered this whole (sarvāvat) buddha-field, and remained [there] like a jewel canopy (ratnavitāna).
In each calyx of the lotuses (padmagarbha) was seated, cross-legged (paryaṅka), the body of a tathāgata, emitting hundreds of thousands of rays of light and visible everywhere. And all the lotuses were opened up in blossom.

de nas saṅs rgyas kyi byin gyi rlabs kyis | padma de dag gi mdab ma de dag thams cad kyaṅ mog mog po daṅ | nog nog po daṅ | dri ṅa ba daṅ | smad par ’os pa daṅ | mṅon par dga’ bar ’gyur ba ma yin par gyur to || ’on kyaṅ padma’i sñiṅ po de dag la | de bźin gśegs pa’i sku rnams skyil mo kruṅ bcas te | bźugs śiṅ | ’od zer ’bum dag rab tu ’gyed par kun tu snaṅ ṅo || de bźin gśegs pa’i sku padma’i sñiṅ po la bźugs pa de dag gis kyaṅ thams cad daṅ ldan pa’i saṅs rgyas kyi źiṅ ’di khyab par gyur te | de’i tshe saṅs rgyas kyi źiṅ ’di śin tu mdzes par gyur to || de nas de’i tshe byaṅ chub sems dpa’i tshogs thams cad daṅ | ’khor bźi yaṅ śin tu ṅo mtshar du gyur ciṅ dga’ bar gyur to ||

de nas saṅs rgyas kyi byin kyi rlab kyis pad mo de dag gi lo ma thaṁs cad rñes śiṅ źum + tog ṅan pa daṅ : dri mi źim pa daṅ : smrad pa daṅ : mi bzaṅ bar gyur to : de nas yaṅ pad mo de dag la de bźin gśegs pa’i sku dkyil mo gruṅ bcas de bźugs nas ’od zer brgya phrag ++ rab tu gtor ba kun tu snaṅ ste : pad mo de’i sñiṅ po la : de bźin gśegs pa’i sku bźugs pa saṅs rgyas kyi źiṅ thaṁs cad daṅ ldan par khyab par gyur nas : de’i dus na saṅs rgyas kyi źiṅ ’di mchog tu bzaṅ bar gyur+ to : de nas de’i dus na byaṅ chub seṁs dpa’ maṅ po : thaṁs cad daṅ : ’khor bźi bcoṁ ldan ’das kyi rdzu’phrul mṅon par ’dus byas pas : mthoṅ nas : ṅo mtshar thob ciṅ rmad du gyur pa thob par gyur nas :

佛神力故須臾之間皆悉萎變。其諸花内一切化佛結加趺坐。各放無數百千光明。於時此刹莊嚴殊特。一切大衆歡喜踊躍。怪未曾有

是時以佛威神力故。諸蓮花葉忽然痿瘁。形色臭穢而可厭惡皆不悦意。於花胎中諸如來等。各放無量百千光明。普現一切諸佛刹土皆悉端嚴爾時一切菩薩及四部衆皆悉驚愕。生奇特想怪未曾有。

[The fading of the lotuses]
Then, by the supernatural power (adhiṣṭhāna) of the Buddha all the petals of the lotuses, without exception, became dark, deep-black, putrid (durgandha) and disgusting, and no [longer] pleasing. But in the calyxes of the lotuses the bodies of the tathāgatas sitting cross-legged and emitting hundreds of thousands of rays of light were [still] visible everywhere.
Further, this whole buddha-field became filled with the [rays of light from] the bodies of the tathāgatas sitting in the calyxes of the lotuses. This buddha-field became extremely beautiful [during] that time. Then at that time the whole multitude of bodhisattvas and the four assemblies were extremely astonished (āścaryaprāpta) and filled with pleasurable excitement (audbilya-prāpta).

bcom ldan ’das kyi rdzu ’phrul mṅon par ’du mdzad pa de mthoṅ nas the tshom du gyur te | gaṅ padma bye ba khrag khrig phrag ’bum ’di dag gi ’dab ma rnams ’di ltar kha dog ṅan ciṅ chu ba rnams kyaṅ kha dog ṅan la smad pa’i ’os su gyur te | mṅon par dga’ bar ’gyur ba ma yin pa daṅ | padma’i sñiṅ po de dag la yaṅ de bźin gśegs pa’i sku re re skyil mo kruṅ bcas te bźugs śiṅ ’od zer ’bum dag rab tu ’gyed pas śin tu mdzes par kun tu snaṅ ba ’di’i rgyu ni gaṅ yin | rkyen ni gaṅ yin sñam mo || de nas thams cad daṅ ldan pa’i byaṅ chub sems dpa’i tshogs daṅ | ’khor bźi po the tshom du gyur pa rnams ’doṅ bar bya ba’i mtshan ma byas so || de’i tshe tsan dan gyi sñiṅ po’i khaṅ pa brtsegs pa der | byaṅ chub sems dpa’ sems dpa’ chen po rdo rje’i blo gros śes bya ba ’dus par gyur te ’dug go ||

ci’i rgyu ci’i rkyen kyis pad mî lo ma’i bye ba khrag khrig brgya phrag stoṅ pa ’di khatog ṅan par gyur : sbu gu khatog ṅan ciṅ smad pa daṅ : mi bzaṅ bar gyur la pad ma’i sñiṅ po ’di las : de bźin gśegs pa’i sku rere dkyil mo gruṅ bcas de bźugs nas : ’od gzer brgya phrag stoṅ rab tu gtoṅ źiṅ śin tu bzaṅ bar kun tu snaṅ źes the rtsom du gyur to : de nas bcoṁ ldan ’das kyis byaṅchub seṁs dpa’ maṅ po thaṁs cad daṅ : ’khor thetsom du gyur pa ñe bar ’oṅ ba’i phyir ltas byaso de nas de’i dus na yaṅ tsan dhan kyi sñiṅ po khaṅ bu brtseg pa der rdorje’i blogros źes bya ba byaṅchub seṁs dpa’ seṁs dpa’ chen po ’dus pa ’dug go ||

咸有疑念。今何因縁無數妙花忽然毀變。萎黒臭穢甚可惡饜

以佛世尊現作如是神通之事。大衆見斯咸懷疑惑作是念言。何因縁現倶胝那庾多百千蓮花。於須臾頃形色變壞。甚可厭惡無復悦意。於蓮花中現如來相。結跏趺坐放百千光明。如是光明令人愛樂爾時金剛慧菩薩摩訶薩。及諸大衆皆悉雲集於栴檀藏大樓閣中恭敬而坐

[Doubts of the onlookers]
[But] after seeing that supernatural display (ṛddhyabhisaṃskāra) of the Exalted One, [they] became uncertain (saṃśayaprāpta) [and questioned themselves]:
“What is the reason that the petals of all these myriads of lotuses became so unsightly (durvarṇa), and that the[ir] stalks (nāla) too became unsightly, disgusting and not pleasing, whereas in the calyxes of the lotuses each body of the tathāgatas is [still] sitting cross-legged, and in that [they] emit hundreds of thousands of rays of light are visible everywhere as [something] extremely beautiful?”
Thereupon, [the Exalted One] motioned (nimitta) to the entire multitude of bodhisattvas and the four assemblies who had become uncertain to come closer. At that time there was a [certain] bodhisattva-mahāsattva named Vajramati [who had also] gathered [with the others] in the Candanagarbha pavilion.

de nas bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po rdo rje’i blo gros la bka’ stsal pa | rigs kyi bu khyod kyis chos can gyi gtam las rtsoms te | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas la yoṅs su źu bar spobs par gyis śig || de nas byaṅ chub sems dpa’ sems dpa’ chen po rdo rje’i blo gros | bcom ldan ’das kyis gnaṅ bas lha daṅ | mi daṅ | lha ma yin daṅ bcas pa’i ’jig rten daṅ | byaṅ chub sems dpa’ thams cad daṅ | ’khor bźi po dag gi the tshom gyi zug rṅu rig nas | bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das ’jig rten gyi khams ’di thams cad padma kha dog ṅan ciṅ dri mi bda’ ba ’di lta bu bye ba khrag khrig phrag ’bum ’di dag gis khebs pa daṅ | de dag gi dbus na yaṅ de bźin gśegs pa’i sku skyil mo kruṅ bcas śiṅ bźugs te | ’od zer ’bum dag rab tu ’gyed par kun tu gda’ ba daṅ | de bźin gśegs pa’i sku de dag mthoṅ nas kyaṅ | srog chags bye ba khrag khrig phrag ’bum thal mo sbyar te phyag ’tshal ba’i rgyu ni gaṅ lags | rkyen ni gaṅ lags |

de nas bcoṁ ldan ’das kyi rdorje’i blo gros byaṅ chub seṁs dpa’ dpa’chen po la bka’ stsal pa : rigs kyi bu de bźin gśegs pa dgra bcoṁ pa yaṅ dag par rdzogs pa’i saṅs rgyas la : khyod kyis rtsob par bgyi la chos daṅ ldan pa’i gtam rtsom lagso : de bcoṁ ldan ’das kyis bka’ rdorje’i blogros byaṅ chub seṁs dpa’ seṁs dpa’ chen pos lha daṅ mi daṅ : lha ma yin daṅ ’jig rten du bcas pa daṅ : ’khor bźi the tsom tu gyur pa ’i zug rṅu khoṅ du chud nas : bcoṁ ldan ’das la ’di skad ces gsol to : bcoṁ ldan ’das ci’i rgyu ci’i rkyen kyis ’di’i ’jig rten kyi khaṁs thaṁs cad ’di ’dra bar pad mo bye ba khrag khrig brgya phrag stoṅ gis kun tu g-yog ciṅ : ’di lta bu’i khatog ṅan ciṅ dri mi źim pa’i dbus na : de bźin gśegs pa’i dkyil mo gruṅ bcas de bźugs nas : ’od gzer brgya phrag stoṅ rab gtoṅ bar kun tu snaṅ : de bźin gśegs pa’i sku ’am : ’di mthoṅ nas : srog chags bye ba khrag khrig brgya stoṅ thal mo sbyar de phyags ’tshal :

爾時世尊。知諸菩薩大衆所疑。告金剛慧。善男子。於佛法中諸有所疑恣汝所問。時金剛慧菩薩知諸大衆咸有疑念。而白佛言。世尊。以何因縁。無數蓮花中皆有化佛。上昇虚空彌覆世界。須臾之間皆悉萎變。一切化佛各放無數百千光明。衆會悉見合掌恭敬。

爾時世尊告金剛慧菩薩摩訶薩言。汝善男子今應可問如來應正等覺甚深法要爾時金剛慧菩薩摩訶薩承佛聖旨。普爲一切天人世間。菩薩摩訶薩及四部衆懷疑惑故。白佛言世尊以何因縁。一切世界現於倶胝那庾多百千蓮花。一切於花胎中皆有如來。結跏趺坐放百千光。是諸蓮花忽然之間。形色可惡而令生厭。於彼花中倶胝那庾多百千如來。合掌而住儼然不動

[Questions of the bodhisattva Vajramati]
Then the Exalted One said to the bodhisattva-mahāsattva Vajramati:
“Son of good family (kulaputra), venture to question the Tathāgata, the Honorable One and Perfectly Awakened One, with reference to an exposition on the Dharma!”
At the Exalted One’s permission, the bodhisattva-mahāsattva Vajramati, realizing that the world with [its] gods, humans and demons and all the bodhisattvas and the four assemblies, were anxious with doubts, then asked him the following:
“Exalted One, what is the reason this entire world system is covered with these myriads of such unsightly and putrid lotuses, yet in their centers sit cross-legged bodies of tathāgatas emitting hundreds of thousands of rays of light and visible everywhere, and now myriads of living beings, seeing the bodies of the tathāgatas, raise their joined palms (kṛtāñjali) in homage?”

de nas de’i tshe byaṅ chub sems dpa’ rdo rje’i blo gros kyis tshigs su bcad pa ’di dag gsol to ||

de nas rdorje’i blogros byaṅchub sems dpa’ sems dpa’ chen po de’i dus na : tshigsu bcad pa ’di bśad do :

爾時金剛慧菩薩。以偈頌曰

爾時金剛慧菩薩摩訶薩以伽他問曰

Then at that time the bodhisattva Vajramati uttered these verses:

[0.1] saṅs rgyas stoṅ phrag bye ba mi g-yo bar || padma dag gi dbus na bźugs par ni ||
khyod kyis ’di ’dra’i rdzu ’phrul ston mdzad pa || bdag gis sṅan chad nam yaṅ ’di ma mthoṅ || [0.2] ’od zer stoṅ rnams rab tu ’gyed mdzad ciṅ || saṅs rgyas źiṅ ’di thams cad khebs par mdzad ||
ṅo mtshar chos kyi rnams la rol mdzad pa’i || ’dren pa rnams kyi bar chad ma mchis mdzes || [0.3] mdab ma dag daṅ chu ba smad ’os la || kha dog ṅan pa’i padma rnams dbus der ||
de dag rin chen raṅ bźin ’drar bźugs pa || ci’i slad du rdzu ’phrul ’di dag sprul || [0.4] bdag gis saṅs rgyas gaṅga’i bye sñed mthoṅ || de yi rdzu ’phrul khyad ’phags bdag mthoṅ ste ||
de riṅ gda’ ba’i rnam sprul ci ’dra ba || sṅon chad nam yaṅ ’di ’dra ’di ma mthoṅ || [0.5] rkaṅ gñis gtso bo lhas ni bstan du gsol || rgyu gaṅ rkyen gaṅ lags pa bśad du gsol ||
’jig rten don mdzad thugs brtse gsuṅ du gsol || lus can kun gyi the tshom dgum du gsol ||

[0.1] bdag gi sṅon ni ’di ltar yaṅ ma mthoṅ : de yis ci ’dra rdzu ’phrul stobs byas pa :
saṅs rgyas bye ba stoṅ ni ’dir gnas pa : pad mo rnaṁs kyi dbusu mi g-yo bar || [0.2] ’od gzer stoṅ gi rnaṁ par rab tu gtoṅ || saṅs rgyas kyi źiṅ kun rab tu g-yo bar byed :
ṅomtshar chos rnaṁs kyi ni rnam par rol || ’dren pa rnaṁs ni rtag tu +++ po’i || [0.3] de dag rnaṁs kyaṅ de la dga’ ba ste : ci ltar ṅan tog ṅan pa pad mo’i d++s na bźugs ||
lo ma mi sbu’u smrad pa ste || ci’i slad du rdzu ’phrul rnam par ’phrul : [0.4] bdag mthoṅ saṅs rgyas chu bo gaṅ ga byed ||
bd++ ’di lta bu ni sṅon ma mthoṅ : rnam par ’phrul pa ci ’dra bdag la snaṅ : [0.5] rkaṅ gi m+g gi bdag la bśad du gsol || ci’i rgyu ci’i rkyen kyi snaṅ :
’jig rten don daṅ thug brtse phyi ru gsuṅ || srog chags thaṁs cad dgod pa bśad du gsol ||

我昔未曾覩神變若今日
見佛百千億坐彼蓮花藏各放無數光彌覆一切刹
離垢諸導師莊嚴諸世界蓮花忽萎變莫不生惡饜
今以何因縁而現此神化我覩恒沙佛及無量神變
未曾見如今願爲分別説

我曾不見如來相而作神通之變化
現佛無量千倶胝住蓮花胎寂不動放千光明而影現悉皆映蔽諸佛刹
奇特於法而遊戲彼諸佛等悉端嚴猶如妙寶而顯現於惡色蓮花中坐
是蓮花葉皆可惡云何作是大神通我曾見佛如恒沙見彼殊勝神通事
我未曾見如是相如今遊戲之顯著唯願天中尊説示何因何縁而顯現
唯願世利作哀愍爲除一切諸疑惑

[0.1] “Myriads of buddhas are seated motionless in the center of lotuses: [with] such supernatural powers (ṛddhi) you display [them]. Never before have I seen [anything like] this!” [0.2] “The [sight] of the leaders (nāyaka) emitting thousands of rays of light, covering this entire buddha-field [with their splendor, and] wonderfully displaying a facile mastery of the dharmas, [is] constantly beautiful.”
[0.3] “There, in the center of unsightly lotuses [with] disgusting petals and stalks, sit [tathāgatas], as if they [had] the nature of a jewel (*ratnasvabhāva). Why have [you with your] supernatural powers (ṛddhi) created these [manifestations]?” [0.4] “I see buddhas equal in number to the sands of the Ganges River, [and] I see the exquisite (*viśiṣṭa) [manifestations] of the [Tathāgata’s] supernatural powers. Never before have [I] witnessed such a miracle (vikurvita) like this one existing right now.” [0.5] “[I] implore the Highest among Humans (dvipadottama), the Divine (deva), to teach. [I] implore [him] to explain the reason [for this miraculous display]. [I] implore [him] to speak [with] solicitude (anukampā) [in order to] benefit the world. [I] implore [him] to remove the doubts of all embodied [beings] (dehin).”

de nas bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po rdo rje’i blo gros la sogs pa thams cad daṅ ldan pa’i byaṅ chub sems dpa’i tshogs la bka’ stsal pa | rigs kyi bu dag de bźin gśegs pa’i sñiṅ po źes bya ba’i mdo śin tu rgyas pa yod de | de rab tu bstan pa’i phyir | de bźin gśegs pas snaṅ ba’i mtshan ma ’di lta bu ’di byas so || de’i phyir legs par rab tu ñon la yid la zuṅ śig daṅ bśad do || byaṅ chub sems dpa’ sems dpa’ chen po rdo rje’i blo gros daṅ | thams cad daṅ ldan pa’i byaṅ chub sems dpa’i tshogs des | bcom ldan ’das la legs so źes gsol te | bcom ldan ’das kyi ltar ñan pa daṅ | bcom ldan ’das kyis ’di skad ces bka’ stsal to ||

de nas bcom ldan ’das kyi rdorje blogros byaṅchub seṁdpa’ seṁs dpa’ chen po daṅ : sṅa ma’i byaṅchub seṁs dpa’ maṅ po thaṁs cad ’tshog pa bka’ stsal pa : rigs kyi bu de bźin gśegs pa’i sñiṅ po źes bya ba rab tu rgyas pa’i mdo sde de bśad pa’i de lta bu’i snaṅ ba’i lhas byas kyi de śin yid la byol la : leg pa ñon cig daṅ bśad to : źes nas dge’o : bcoṁ ldan ’das śes de rdorje’i blogros byaṅchub seṁs dpa’ seṁs dpa’ chen po daṅ : byaṅchub seṁs dpa’ seṁs dpa’ chen po : maṅ po de dag thams cad la : bcoṁ ldan ’das kyi ’di skad ces bka’ stsal to :

爾時世尊。告金剛慧及諸菩薩言。善男子。有大方等經名如來藏。將欲演説故現斯瑞。汝等諦聽善思念之。咸言善哉願樂欲聞。佛言

爾時世尊告金剛慧等上首菩薩。及一切衆菩薩言。諸善男子有大方廣如來藏經甚深法要。如來欲説是故先現如是色相。汝等善聽極善聽作意思惟爾時金剛慧菩薩等一切菩薩摩訶薩言。善哉世尊願樂欲聞佛言

[Introduction to the first simile]
Then the Exalted One said to the whole multitude of bodhisattvas, [including] the bodhisattva-mahāsattva Vajramati and others:
“Sons of good family, there is a sūtra of great extent (vaipulya) called Tathāgatagarbha. In order to teach it the Tathāgata has produced these signs [which] appeared [to you]. Listen therefore closely, be attentive, and [I] will teach [you].”
“Just so!” replied the bodhisattva-mahāsattva Vajramati and the whole multitude of bodhisattvas to the Exalted One, thereby acquiescing, and the Exalted One spoke:

rigs kyi bu dag ji ltar de bźin gśegs pas sprul pa’i padma kha dog ṅan pa | dri ṅa ba | smad par ’os pa | mṅon par dga’ bar ’gyur ba ma yin pa ’di dag daṅ | de bźin gśegs pa’i gzugs mdzes pa | gzugs bzaṅ ba | blta na sdug pa dag padma’i sñiṅ po ’di dag la skyil mo kruṅ bcas śiṅ ’khod de | ’od zer ’bum dag rab tu ’gyed ciṅ ’khod pa de dag kyaṅ rig nas | lha daṅ mi rnams phyag ’tshal źiṅ | mchod pa’i las kyaṅ byed pa de bźin du | rigs kyi bu dag de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis kyaṅ | raṅ gi śes rab daṅ | ye śes daṅ | de bźin gśegs pa’i mig gis sems can srog chags su gyur pa | ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ | sred pa daṅ | ma rig pa’i ñon moṅs pa bye ba phrag ’bum gyi sbubs su gyur pa thams cad daṅ |
rigs kyi bu dag sems can ñon moṅs pa’i sbubs su gyur pa de dag gi naṅ na | ṅa ’dra bar ye śes daṅ ldan pa | mig daṅ ldan pa’i de bźin gśegs pa maṅ po ’khod ciṅ skyil mo kruṅ bcas nas | mi g-yo bar ’khod pa mthoṅ ste | ñon moṅs pa thams cad kyis ñon moṅs pa can du gyur pa de dag gi naṅ na | de bźin gśegs pa’i chos ñid mi g-yo źiṅ | srid pa’i ’gro ba thams cad kyis ma gos pa dag mthoṅ nas | de bźin gśegs pa de dag ni ṅa daṅ ’dra’o źes smra’o || rigs kyi bu dag de bźin gśegs pa’i mig ni de ltar mdzes pa yin te | de bźin gśegs pa’i mig des sems can thams cad de bźin gśegs pa’i sñiṅ por mthoṅ ṅo ||

rigs kyi bu ’di lta ste : dper na : de bźin gśegs pas sprul pa’i pad mo ’di dag la khatog ṅan źiṅ : dri mi źim la slad ciṅ mi bzaṅ bar gyur la pad moi de dag thaṁs cad la sñiṅ po ’di dag la yaṅ : de bźin gśegs pa’i sku dkyil mo gruṅ bcas te bźugs nas ’od gzer brgya phrag stoṅ rab ++ toṅ źiṅ bzaṅ źiṅ sdug la gzugs daṅ ldan par bźugs par lha daṅ mi rnaṁs kyi de dag śes nas phyag ’tshal źiṅ mchod pa’i las byed do : rigs kyi bu de ltar de bźin gśegs pa dgra bcoṁ pa yaṅ dag par rdzogs pa’i saṅs rgyas raṅ gi śes rab kyi ye śes daṅ : de bźin gśegs pa mig gis seṁs can srog chagsu gyur te : ’dod chags daṅ : źe sdaṅ daṅ : gtimug daṅ : sred pa daṅ ma rig pa daṅ : ñon moṅs pa bye ba brgya phrag stoṅ gi mdzod du mthoṅ ṅo :
rigs kyi bu seṁs can de dag ñon moṅs pa’i mdzod du gyur pa’i dbus na : ṅa daṅ ’dra ba ye śes daṅ ldan pa de bźin gśegs pa maṅ po’i dkyil mo gruṅ bcas te : mi g-yo bar bźugso : ñon moṅs pa thaṁs cad kyis ñon moṅs pa de dag gis dbus na : de bźin gśegs pa’i chos ñid mi g-yo źiṅ : byuṅ ba thaṁs cad kyi rgyud kyi ma gos par mthoṅ bas na : de bźin gśegs pa de bźin gśegs pa de daṅ ’dra’o : źes smra’o : rigs kyi bu de ltar de bźin gśegs pa mig bzaṅ po de bźin gśegs pa’i mig des seṁs can thaṁs cad de bźin gśegs pa’i sñiṅ por mthoṅ ṅo :

善男子。如佛所化無數蓮花忽然萎變。無量化佛在蓮花内。相好莊嚴結加趺坐。放大光明衆覩希有靡不恭敬。如是善男子。我以佛眼觀一切衆生。貪欲恚癡諸煩惱中。有如來智如來眼如來身。結加趺坐儼然不動。善男子。一切衆生。雖在諸趣煩惱身中。有如來藏常無染汚。徳相備足如我無異。

諸善男子。如此如來變化蓮花忽然之間。成惡色相。臭穢可惡令不愛樂。如是花中而現佛形。結跏趺坐放百千光明。相好端嚴人所樂見。如是知已有多天龍藥叉健達嚩阿蘇羅彼善男子善女人。爲於煩惱之所凌沒。於胎藏中有倶胝百千諸佛悉皆如我。如來智眼觀察彼等有佛法體。結跏趺坐寂不動搖。於一切煩惱染汚之中。如來法藏本無搖動。諸有趣見所不能染。是故我今作如是言。彼等一切如來如我無異。善男子如是如來以佛智眼。見一切有情如來藏。

“Sons of good family, just as these unsightly, putrid, disgusting and no [longer] pleasing lotuses, supernaturally created by the Tathāgata, and the pleasing and beautiful form of a tathāgata sitting cross-legged in [each of] the calyxes of these lotuses, emitting hundreds of thousands of rays of light, [are such that when they are] recognized by gods and humans, [these latter] then pay homage and also show reverence [to them], in the same way, sons of good family, also the Tathāgata, the Honorable One and Perfectly Awakened One, [perceives] with his insight (prajñā), knowledge (jñāna) and tathāgata-vision that all the various sentient beings are encased in myriads of defilements, [such as] desire (rāga), anger (dveṣa), misguidedness (moha), longing (tṛṣṇā) and ignorance (avidyā).
And, sons of good family, [he] perceives that inside sentient beings encased in defilements sit many tathāgatas, cross-legged and motionless, endowed like myself with a [tathāgata’s] knowledge and vision. And [the Tathāgata], having perceived inside those [sentient beings] defiled by all defilements the true nature of a tathāgata (tathāgatadharmatā) motionless and unaffected by any of the states of existence, then says: ‘Those tathāgatas are just like me!’
Sons of good family, in this way a tathāgata’s vision is admirable, [because] with it [he] perceives that all sentient beings contain a tathāgata (tathāgatagarbha).”

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