de nas bcom ldan ’das la byaṅ chub sems dpa’ seṅ ge’i rtsal gyis ’gro bas ’di skad ces gsol to ||
bcom ldan ’das tshigs su bcad pa bstan pa ’di thos pas sems can ji sñed cig gi don bgyis par gyur ||
bka’ stsal pa | rigs kyi bu khyod kyis ’khor gyi dkyil ’khor ’di mthoṅ ṅam ||
gsol pa | bcom ldan ’das mthoṅ ṅo || bcom ldan ’das chos bstan pa ’di’i tshe | sems can graṅs ma mchis pa ’dus par gyur te | bcom ldan ’das steṅ gi bar snaṅ yaṅ 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 pos ma gtams pa ma mchis so || bcom ldan ’das ’jig rten gyi khams gźan nas kyaṅ sems can maṅ pos chos ’di bstan pa thos so ||
de skad ces gsol pa daṅ | bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po seṅ ge’i rtsal gyis ’gro ba la ’di skad ces bka’ stsal to || rigs kyi bu chos bstan pa ’di bstan pa’i tshe lha’i bu stoṅ phrag dgu bcu rtsa brgyad kyis mi skye ba’i chos la bzod pa rab tu thob bo || gnod sbyin stoṅ phrag dgu bcu rtsa gñis kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || klu stoṅ phrag sum cu rtsa drug byaṅ chub tu sems bskyed par gyur to ||
dge sloṅ mṅon pa’i ṅa rgyal can ma thob pa la thob par ’du śes pa lṅa brgyas mṅon pa’i ṅa rgyal med pa’i chos bstan pa ’di thos nas | chos thams cad ni tshul gcig go źes bya bar yid ches par gyur te | ñe bar len pa med par zag pa rnams las sems rnam par grol lo ||
byaṅ chub sems dpa’i tshogs ’di’i naṅ nas kyaṅ byaṅ chub sems dpa’ stoṅ phrag drug cu rtsa gñis kyis chos thams cad sgrib pa med par khoṅ du chud nas | mi skye ba’i chos la bzod pa rab tu thob bo ||
de ci’i phyir źe na | rigs kyi bu chos bstan pa ’di ni phul du byuṅ ba ste |
rigs kyi bu ṅas kyaṅ sṅon de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas mar me mdzad kyi druṅ du | chos thams cad ni tshul gcig pa’o źes bya bar khoṅ du chud par gyur nas | de’i ’og tu ṅas mi skye ba’i chos la bzod pa thob bo ||
rigs kyi bu pha rol tu phyin pa drug po thams cad thob pa daṅ | chos bstan pa ’di thos par mtshuṅs te |
rigs kyi bu tshul ’di rtogs na | byaṅ chub sems dpa’ sems dpa’ chen po rnams kyi pha rol tu phyin pa drug yoṅs su rdzogs par ’gyur bar ṅas bśad do ||
de’i phyir źe na | rigs kyi bu gal te byaṅ chub sems dpas bskal pa gaṅ gā’i kluṅ gi bye ma sñed du sbyin pa byin | tshul khrims bsruṅs | bzod pa bsgrubs | brtson ’grus brtsams | bsam gtan la mñam par gźag| śes rab yaṅ dag par blaṅs te gnas kyaṅ | chos kyi tshul ’di ma śes na dge ba’i rtsa ba de dag thams cad phyir zad par ’gyur ro ||
|| rigs kyi bu lhas byin dge ba’i rtsa ba de lta bu daṅ ldan par gyur pa ltos | rigs kyi bu lhas byin ni mi chen po’i mtshan sum cu daṅ ldan par gyur to || de lta bu’i dge ba’i rtsa ba daṅ ldan pa de yaṅ chos kyi tshul ’di ma śes pas | dge ba’i rtsa ba de dag thams cad yoṅs su chad nas | mnar med pa’i sems can dmyal ba chen por skyes te |
rigs kyi bu rnam graṅs des kyaṅ ji ltar chos kyi tshul ’di khoṅ du ma chud pa rnams kyi dge ba’i rtsa ba chad par ’gyur bar rig par bya’o ||
Then the bodhisattva, the Great being Siṃhavikrāntagāmī said this to the Lord:
Lord, how many beings will profit upon hearing these versified teachings?
When this had been said, the Lord said this to the bodhisattva, the great being Siṃhavikrāntagāmī: Son of good family, do you see this circle of followers?
And he said: Yes, Lord, I see them. Living beings beyond count have arrived for this teaching, all of space is full of them, Lord, gods, demons, celestial musicians, titans, divine birds, centaurs, great serpents and many beings from other universes, and they have heard this teaching of religion.
The Lord said: Here, son of good family, ninety-eight thousand gods have attained tolerance to the fact that all moments of existence are unborn; in ninety-two thousand demons the thought of incomparable perfect Awakening has arisen; in thirty-six thousand snake gods the thought of Awakening has arisen.
There were also five hundred conceited monks who had the idea that they had attained something they had not attained, but upon hearing this teaching of religion completely bereft of conceit, they got faith that every moment of existence is of one principle, and their minds became free of defilements because of the fact that they did not grasp for anything anymore.
In this crowd of bodhisattvas there are sixty-two thousand bodhisattvas who have gotten faith in the fact that there are no moments of existence which represent a hindrance, and this attained the tolerance that all moments of exitence are unborn.
And why did this happen? This teaching of religion has attained excellence among religious teachings.
I got faith in the teaching of the one principle of all moments of existence in the presence of the Buddha dhīpaṃkara, and then I attained the tolerance that moments of existence are unborn.
Son of good family, that which it is to attain all the six perfections, and which it is to have heard this religious teaching, they are the same thing.
Son of good family, if the bodhisattvas great beings understand things this way, I do say they have completed the six perfections.
Why? If, son of good family, a bodhisattva stays on for as many world ages as there are grains of sand in the river Gaṅ gā and gives gifts, guards morality, attains tolerance, undertakes vigour, concentrates in meditation and acquires insight, that bodhisattva might fall into preconceived viewpoints and lose again all those roots of the good, if he has no knowledge of this religious discourse.
Look, son of good family, at dhevadatta, he had such roots of good; dhevadatta also had the thirty marks of a great man. dzven though he had such roots of good, since he did not know this way of religion, he cut off all those roots of the good and was born in the deepest hell.
By this example one should know that the roots of good of those who have not understood this way of religion, will be destroyed.