rdo rje’i blo gros yaṅ byaṅ chub sems dpa’ gźan gaṅ źig de bźin gśegs pa’i ye śes bsgrub pa’i phyir brtson par gyur la | ’jig rten gyi khams re rer yaṅ saṅs rgyas thams cad la yaṅ mchod pa’i phyir | rdzu ’phrul bsgrubs nas ’di lta bu’i tiṅ ṅe ’dzin la sñoms par źugs te | tiṅ ṅe ’dzin gyi stobs bskyed pa des saṅs rgyas kyi źiṅ bye ba khrag khrig ’bum phrag gaṅga’i kluṅ gi bye ma bas kyaṅ maṅ ba rnams su | gaṅ gā’i kluṅ gi bye ma bas kyaṅ maṅ ba’i saṅs rgyas bcom ldan ’das byaṅ chub sems dpa’ rnams daṅ bcas pa | ñan thos kyi dge ’dun daṅ bcas pa bźugs śiṅ gnas pa’i de bźin gśegs pa re re la yaṅ khaṅ pa brtsegs pa | dus su bde ba | rgyar dpag tshad tsam la | ’phaṅ du dpag tshad bcu pa | rin po che thams cad las byas pa | lha’i dri źim po daṅ ldan pa | me tog sil ma sna tshogs bkram pa | loṅs spyod kha na ma tho ba med pa thams cad daṅ ldan pa | ’bum phrag gaṅga’i kluṅ lṅa bcu’i bye ma sñed ñin re źiṅ phul te | bskal pa ’bum du tshaṅ ba’i bar du ’di lta bu’i mchod pa byed pa bas |
rigs kyi bu ’am | rigs kyi bu mo gaṅ gźan źig byaṅ chub tu sems bskyed de | de bźin gśegs pa’i sñiṅ po’i chos kyi rnam graṅs ’di las dpe gcig tsam lus la ’chaṅ ṅam | glegs bam du gnas par byed na | rdo rje’i blo gros de’i bsod nams mṅon par ’du byed pa de la | bsod nams mṅon par ’du byed pa sṅa mas brgya’i cha daṅ | stoṅ gi cha daṅ | ’bum gyi cha daṅ | graṅs daṅ | cha daṅ | bgraṅ ba daṅ | dper yaṅ ñe bar mi ’gro ste | rgyur yaṅ mi bzod do ||
gaṅ yaṅ rdorje’i blogros byaṅchub seṁs dpa’ de bźin gśegs pa’i yeśes bsgrub pa’i phyir : ++ saṅs rgyas thaṁs cad la mchod pa’i phyir : nan tan du byed ciṅ : ’jig rten kyi khaṁs rerer rdzu’phrul bsgrub nas : de ’dri’i tiṅ ṅe ’dzin la sñom par ’jug ste : chu ba gaṅ ga’i bye ma la ’das pa’i saṅs rgyas kyi źiṅ bye ba khrag khrig brgya phrag stoṅ gi chu bo gaṅ ga’i bye ma sñed las ’das pa’i saṅs rgyas bcom ldan ’das rnaṁs bźugs śiṅ spyod pa ni byaṅchub seṁs dpa’ daṅ : ñan thos kyi dge ’dun daṅ bcas pa rnaṁs so : de bźin gśegs pa re re la chu bo gaṅ ga lṅa bcu’i bye ma sñed kyi khaṅ bu brtsog pa brgya phrag stoṅ phul ba ’di lta ste bde bar ’dra rin po che sna bdun gyis kho ra khor yug ni dpag : ’phaṅ ni dpag tshad bcu’i ’phrul kyi dri źim po daṅ ldan pa daṅ : bskal pa brgya phrag stoṅ rdzogs kyi bar du : ñin re yaṅ kha na ma tho ba med pa’i loṅ spyod phul ba daṅ : de lta bu’i mchod pa’i yobyed byed pa bas :
gaṅ rigs kyi bu pho ’am : rigs kyi bu mo gźan źig gis byaṅchub kyi seṁs bskyed de : de bźin gśegs pa’i sñiṅ po chos gźuṅ ’di dpe’ ’ga’ źig khoṅ du chud par byas sam : glegs bam du byas na : rdorje’i blogros ’di’i bsod nams mṅon par ’du byed pa la : sṅa ma’i bsod nams mṅon par ’du byed pa la : sṅa ma’i bsod nams mṅon par ’du byed pas de’i brgya’i char yaṅ mi phod do : stoṅ gi brgya phrag stoṅ bye ba brgya phragstoṅ gi graṅs kyi char yaṅ mi phod do || graṅs ba ’am : dpe’ ’am : char yaṅ mi bzod do ||
金剛慧若有菩薩爲佛道故。勤行精進修習神通。入諸三昧欲殖徳本。供養過恒河沙現在諸佛。造過恒河沙七寶臺閣。高十由旬縱廣正等各一由旬。設七寶床敷以天繒。爲一一佛日日造立過恒河沙七寶臺閣。以用奉獻一一如來及諸菩薩聲聞大衆。以如是事普爲一切過恒河沙現在諸佛。如是次第乃至過五十恒沙衆寶臺閣。以用供養過五十恒沙現在諸佛及諸菩薩聲聞大衆。乃至無量百千萬劫。
金剛慧。不如有人樂喜菩提。於如來藏經受持讀誦書寫供養乃至一譬喩者。
或有善男子善女人或餘菩薩。爲於積集如來智故。精勤供養一切如來。於一一世界。成就如是色三摩地。由此色三摩地威力。過恒河沙諸佛世界。過恒沙數倶胝那庾多現在諸佛。於一一佛所供養承事。并及菩薩聲聞僧衆。如是乃至過五十恒河沙諸佛世尊。當於和暢安樂之時。各送百千珍妙樓閣。一一量高十踰繕那。縱廣正等一踰繕那。如是一切以寶成天妙香器。散種種花成辦種種受用之具。日日如是乃至千劫。
金剛慧若苾芻苾芻尼鄔波索迦鄔波斯迦。發菩提心於此如來藏經。取其一喩。或在於身或在經卷。金剛慧以此福業與前福業。如來安立百分迦羅分千分百千分倶胝分。倶胝百分。倶胝千分倶胝百千分。倶胝那庾多百千分。不及於此迦羅一分。乃至算數譬喩所不能及。
[Devaluation of external worship]
“Vajramati, a certain bodhisattva might apply [himself] to realize the tathāgata-knowledge, and for the purpose of venerating all buddhas without exception in every single world system (lokadhātu), [he] would, after achieving supernatural powers (ṛddhi), attain (samāpadyate) such an absorption (samādhi) that through the power created by [this] absorption [he could] day by day present (niryātayati) pavilions to every single existing tathāgata among the buddhas, the exalted ones, even more [numerous] than the sands of the Ganges River, in myriads (koṭīniyutaśatasahasra) of buddha-fields even more [numerous] than the sands of the Ganges River, together with [their] bodhisattvas and the communities of śrāvakas. [To reside in these pavilions would be] pleasant in [every] season. [Their] width [and length would each be] one yojana, [their] height ten yojanas. [They] would be made of all [kinds of] jewels, [and would be] heavenly fragrant, being strewn with a variety of fallen blossoms and furnished with all immaculate (anavadya) objects of enjoyment (bhoga). [The number of pavilions would be] as many as fifty [times] the sands of a hundred thousand Ganges Rivers. For fully a hundred thousand cosmic cycles (kalpas) [he] would show reverence in this way.
If [on the contrary] a certain son or daughter of good family should forge the resolution (citta) to [strive for] awakening (bodhi), and internalize or arrange into a book (pustaka) only one simile from this Dharma discourse [called] Tathāgatagarbha, [then], Vajramati, the previously [described bodhisattva’s] accumulation of merit does not come near by even a hundredth, a thousandth, a hundred thousandth—any number, any tiny part (kalā), any calculation or any resemblance—to his accumulation of merit (puṇyābhisaṃskāra); nor does [it] bear any comparison.”
Complete text