rigs kyi bu sṅon ’das pa’i dus bskal pa graṅs med pa śin tu bgraṅ ba las ’das pa | tshad med pa | yaṅs pa gźal du med pa de’i pha rol de yi yaṅ pha rol gcig gi dus na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ri rab ltar mṅon par ’phags pa’i rgyal po źes bya ba rig pa daṅ źabs su ldan pa | bde bar gśegs pa | ’jig rten mkhyen pa | bla na med pa | skyes bu ’dul ba’i kha lo sgyur ba | lha daṅ | mi rnams kyi ston pa | saṅs rgyas bcom ldan ’das ’jig rten du byuṅ ste |
de bźin gśegs pa de’i sku tshe’i tshad ni lo bye ba khrag khrig brgya stoṅ dgu bcu rtsa dgur gyur to ||
’jig rten gyi khams de’i miṅ ni gser gyi mdog ’od ’phro ba źes bya bar gyur te | saṅs rgyas kyi źiṅ de ni gser gyi rgyu las grub par gyur to ||
sems can rnams kyaṅ gaṅ ’di ñan thos kyi theg pa daṅ | raṅ saṅs rgyas kyi theg pa daṅ | byaṅ chub sems dpa’i theg pa daṅ | theg pa gsum po ’di ñid kyis mya ṅan las ’da’ bar gyur te |
de bźin gśegs pa de’i ñan thos kyi tshogs daṅ po ni dge sloṅ bye ba khrag khrig brgya stoṅ phrag brgyad cu thams cad kyaṅ dgra bcom pa | zag pa zad pa | khur bor ba | raṅ gi don rjes su thob pa | srid par kun tu sbyor ba yoṅs su zad pa | bka’ yaṅ dag pas sems śin tu rnam par grol ba śa stag gi tshogs su gyur to ||
tshogs gñis pa ni dge sloṅ bye ba khrag khrig brgya stoṅ bdun cu’i tshogs su gyur to || tshogs gsum pa ni dge sloṅ bye ba khrag khrig drug cu’i tshogs su gyur to || tshogs bźi pa ni dge sloṅ bye ba khrag khrig brgya stoṅ phrag lṅa bcu thams cad kyaṅ dgra bcom pa | zag pa zad pa | khur bor ba | raṅ gi don rjes su thob pa | srid par kun tu sbyor ba yoṅs su zad pa | bka’ yaṅ dag pas sems śin tu rnam par grol ba śa stag gi tshogs su gyur to ||
dge sloṅ ma’i tshogs ni de’i ñis ’gyur du gyur to || dge bsñen gi tshogs daṅ | dge bsñen ma’i tshogs kyaṅ de’i ñis ’gyur du gyur to ||
byaṅ chub sems dpa’i tshogs kyaṅ de’i ñis ’gyur du gyur te | thams cad kyaṅ phyir mi ldog pa | mi skye ba’i chos kyi bzod pa daṅ ldan pa | tiṅ ṅe ’dzin gyi tshul mṅon par bsgrub pa la mkhas pa | sgo mtha’ yas pa’i gzuṅs rab tu thob pa | phyir mi ldog pa’i chos kyi ’khor lo bskor ba śa stag gi tshogs su gyur na | byaṅ chub sems dpa’ theg pa la gsar du źugs pa rnams kyi tshogs lta smos kyaṅ ci dgos te | der ni raṅ saṅs rgyas kyi theg pa yaṅ tshad med par gyur to ||
rigs kyi bu de ltar de’i tshe bcom ldan ’das de’i ’khor gyi tshogs ni tshad med par ’dus par gyur to ||
’jig rten gyi khams gser gyi mdog ’od ’phro ba de na | śiṅ ṅam ldum bu gaṅ ci yod pa thams cad kyaṅ rin po che’i rgyu las grub par gyur te | śiṅ de dag las kyaṅ ’di lta bu’i sgra gaṅ ’di stoṅ pa ñid kyi sgra daṅ | mtshan ma med pa’i sgra daṅ | smon pa med pa’i sgra daṅ | skye ba med pa’i sgra daṅ | ’gag pa med pa’i sgra daṅ | dṅos po med pa’i sgra daṅ | mtshan ñid med pa’i sgra daṅ | de lta bu’i sgra dag byuṅ bar gyur te | sgra de dag byuṅ bas sems can de dag gi sems rnam par grol bar gyur to ||
de bźin gśegs pa de yoṅs su mya ṅan las ’das nas lo stoṅ du dam pa’i chos gnas par gyur te | de phyin chad sgra de dag kyaṅ śiṅ de dag las ’byuṅ ba med par gyur to ||
rigs kyi bu de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ri rab ltar mṅon par ’phags pa’i rgyal po de yaṅ dge sloṅ chos smra ba spyod pa rnam par dag pa źes bya ba | dam pa’i chos yoṅs su ’dzin par bskos nas yoṅs su mya ṅan las ’das par gyur to ||
de’i tshe dge sloṅ spyod pa’i blo gros źes bya ba źig kyaṅ byuṅ ste | de ni tshul khrims kyi phuṅ po śin tu dag pa daṅ ldan źiṅ | ’jig rten pa’i mṅon par śes pa lṅa thob par gyur te | ’dul ba’i sde snod la’aṅ śin tu byaṅ bar gyur to || dge sloṅ de ni dka’ thub kyi mchog daṅ ldan pa ṅan ṅon la mos pa | ’khor gyi naṅ na spyod pa ste |
des gtsug lag khaṅ cig brtsigs nas | de na gnas śiṅ de’i ’khor du gyur pa rnams kyaṅ tshul khrims kyi phuṅ po śin tu dag pa la bkod par gyur te| sbyaṅs pa’i yon tan sdom pa la mos par gyur to || dge sloṅ de ni brtson ’grus brtsams śiṅ rtag par byaṅ chub kyi sems la gnas par gyur to ||
byaṅ chub sems dpa’ gźan dag kyaṅ spyod lam de ñid la yaṅ dag par bskul te | dmigs pa can gyi lta ba la yaṅ dag par bskul to || des ’du byed thams cad mi rtag pa źes bya bar ’dzin du btsud do || ’du byed thams cad sdug bsṅal źes bya bar ’dzin du btsud do || ’du byed thams cad bdag med pa źes bya bar ’dzin du btsud do || dge sloṅ de ni tiṅ ṅe ’dzin la mkhas par gyur te | byaṅ chub sems dpa’i spyod pa la mkhas pa ma yin źiṅ | dge ba’i rtsa ba daṅ ldan par gyur to ||
dge sloṅ chos smra ba spyod pa rnam par dag pa de ni sems can rnams kyi dbaṅ po mchog daṅ tha ma śes pa la mkhas par gyur te | de’i ’khor du gyur pa ji sñed pa de dag kyaṅ sbyaṅs pa’i yon tan gyi sdom pa lhur len par gyur te | mi dmigs pa’i bzod pa can thabsla mkhas pa dag tu gyur to ||
rigs kyi bu de nas chos smra ba spyod pa rnam par dag pa ’khor daṅ bcas te | dge sloṅ spyod pa’i blo gros gaṅ na gnas pa’i gtsug lag khaṅ der phyin nas de na gnas par gyur te | de gtsug lag khaṅ de nas yaṅ daṅ yaṅ sems can la sñiṅ brtse ba’i phyir groṅ du ’gro źiṅ | de dag tu zas kyi bya ba byas nas phyir ’oṅs par gyur to ||
des de dag tu rigs brgya stoṅ du ma dad par byas par gyur to || de’i ’khor ji sñed pa de dag kyaṅ tshul la mkhas par gyur to || de dag kyaṅ de dag tu doṅ źiṅ sems can rnams la chos ston to || de dag gis kyaṅ srog chags brgya stoṅ maṅ po bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu bkod par gyur to || dge sloṅ spyod pa’i blo gros kyi ’khor de dag ni bsam gtan lhur len ciṅ | groṅ dag tu yaṅ ’khor bar mi ’doṅ ṅo ||
de nas dge sloṅ spyod pa’i blo gros kyis byaṅ chub sems dpa’ gźan dag la ma dad pa’i sems bskyed nas des gaf fī rduṅs te | dge sloṅ gi dge ’dun bsdus nas dam tshig byas pa bdag cag gi naṅ nas su yaṅ ruṅ ste | sus kyaṅ groṅ du ’gro bar mi bya’o || khyed ni śes bźin med par spyod pa yin te | ñuṅ du smra ba ma yin gyis | khyod groṅ du doṅ bas kyaṅ ci źig bya ste | dgon pa la gnas pa ni bcom ldan ’das kyis gnaṅ źiṅ bsṅags pa yin gyis | khyod groṅ du ma ’doṅ bar bsam gtan gyi bde bas rnam par spyod cig ces bsgo’o ||
de dag gis de zer ba ltar ma mñan te | yaṅ groṅ dag ’doṅ bar gyur to || rigs kyi bu de nas dge sloṅ de dag nam groṅ nas phyir ’oṅs par gyur pa de’i tshe | dge sloṅ spyod pa’i blo gros kyis yaṅ gaf fī brduṅs nas | dge sloṅ gi dge ’dun bsdus te | ’di skad du gal te da phan chad khyed groṅ du ’doṅ daṅ | khyed gtsug lag khaṅ ’di na ma gnas śig ces bsgo’o ||
rigs kyi bu de nas dge sloṅ chos smra ba spyod pa rnam par dag pas dge sloṅ de’i sems bsruṅ ba’i phyir | raṅ gi ’khor rnams bos te | ’di skad du khyed groṅ du su yaṅ ma ’doṅ śig ces smras so|| de nas de’i tshe dge sloṅ de dag gis sems can gaṅ ji sñed cig smin par byas pa de dag dge sloṅ de dag daṅ | ma phrad pas śin tu mi dga’ bar yaṅ gyur | dge ba’i rtsa ba yaṅ yoṅs su ’grib par gyur to ||
rigs kyi bu de nas dge sloṅ chos smra ba spyod pa rnam par dag pa zla ba gsum po de dag ’das nas | gtsug lag khaṅ de nas gtsug lag khaṅ gźan du ’phos nas | groṅ daṅ | groṅ khyer daṅ | ljoṅ sdaṅ | yul daṅ | rgyal po’i pho braṅ ’khor dag tu ’gro źiṅ | sems can dag la chos ston par gyur to ||
rigs kyi bu de nas dge sloṅ spyod pa’i blo gros kyis | chos smra ba spyod pa rnam par dag pa yaṅ daṅ yaṅ groṅ du ’gro ba yaṅ mthoṅ | de’i ’khor du spyod lam tha mal pa can du mthoṅ nas | des yaṅ de la ma dad pa’i sems bskyed par gyur te | dge sloṅ ’di ni tshul khrims ’chal pa can | tshul khrims log pa can te | ’dis byaṅ chub ga la ’thob | dge sloṅ ’di’i byaṅ chub ni rgyaṅ riṅ ṅo || dge sloṅ ’di ni ’du ’dzir gnas gnas pa’o źes ’gro ba maṅ po dag la de skad brjod do ||
rigs kyi bu de nas dus gźan źig na | dge sloṅ spyod pa’i blo gros de ’chi ba’i dus byas par gyur nas | de de ltar ’chi ba’i dus byas pa daṅ | las de’i rnam par smin pas mnar med pa’i sems can dmyal ba chen por lhuṅ ṅo || de bskal pa bye ba stoṅ phrag dgu bcu rtsa dgur sems can dmyal ba chen por sdug bsṅal gyi tshor ba myoṅ bar gyur nas tshe rabs drug cur mi sñan par brjod pa thob par gyur to || tshe rabs stoṅ phrag sum cu rtsa gñis su rab tu byuṅ ba las phyir babs par gyur to ||
las kyi sgrib pa de ñid kyi lhag mas de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ’od phro dri ma med pa’i gsuṅ rab la rab tu byuṅ bar gyur to || de rab tu byuṅ nas lo bye ba brgya stoṅ phrag drug tu mgo’i thod la me ’bar ba ltar rnam par spyod kyaṅ | ’thun pa’i bzod pa tsam yaṅ ma thob ste | tshe rabs brgya stoṅ maṅ por dbaṅ po rtul por gyur to ||
rigs kyi bu de’i tshe de’i dus na | dge sloṅ chos smra ba spyod pa rnam par dag pa źes bya ba de gźan źig yin par sems na | de ltar mi blta ste | de ci’i phyir źe na | de bźin gśegs pa mi sgul ba ni de’i tshe de’i dus na | dge sloṅ chos smra ba spyod pa rnam par dag pa źes bya bar gyur to || rigs kyi bu de’i tshe de’i dus na | dge sloṅ chos smra ba spyod pa’i blo gros źes bya ba de gźan źig yin pa sñam du sems na | de ltar mi blta ste | de ci’i phyir źe na | ṅa ni dge sloṅ chos smra ba spyod pa’i blo gros źes bya bar gyur to || ṅa yaṅ de lta bu’i thabs phra mos de la ma dad pa’i sems bskyed de | las kyi sgrib pa mṅon par ’dus byas pas sems can dmyal ba dag tu lhuṅ bar gyur to ||
A long time ago, son of good family, in times past, uncountable world-ages ago, even more uncountable, extended, immeasurable, unthinkable, unmeasured, even longer, and longer ago than that, at that time a Tathāgata, a śaint, a completely awakened Lord Buddha by the name of Mervabhyudgatarāja was born in the world.
The life-span of that Tathāgata was ninety-nine thousand million billion years,
and the name of his world was Kanakārcis, which was made up of golden things.
By means of three ways the beings there attained nirvāṇa.
In that world bushes and trees were made of the substance of jewels, and from these trees such sounds were emitted as the sound of emptiness, the sound of signlessness, the sound of absence of wishful thinking, the sound of non-arising, the sound of non-cessation, the sound of no essential nature, the sound of absence of essential characteristics; and as these sounds were emitted, the minds of these beings were freed.
When that Tathāgata had reached nirvāṇa the teaching lasted for a thousand years, but after that those sounds were no longer emitted from those trees.
Son of good family, that Tathāgata Mervabhyudgatarāja impelled the preacher of religion, the monk named Viśuddhacāritra to hold on to the true teaching, and then he entered nirvāṇa.
At that time, son of good family, there was also a monk named Cāritramati, who believed in very severe practices, and he was perfected in the rules of the most pure morality, and had even attained the five worldly supernatural knowledges he was an expert in monastic rules, and the asceticism of that monk was frightening.
He founded a monastery, where he stayed, and he established his followers in the rules of most pure morality, putting his faith in the vows concerning the fualities of purification. That monk was vigorous, and always stayed with the thought of Awakening;
he urged other bodhisattvas to adopt that kind of behaviour, and he thus urged them to adopt preconceived views: he made them hold on to the dictum that all conditioned things are impermanent, he made them hold on to the dictum that all conditioned things are suffering, he made them hold on to the dictum that all conditioned things are selfless. That monk became an expert on concentration, but he did not become an expert on the behaviour of a bodhisattva. ṅevertheless his roots of good were perfected.
The preacher of religion, the monk Viśuddhacāritra was expert in knowing the excellent and weak abilities of living beings, and his followers, as many as they were, all of them excelled in their vows concerning the fualities of purification, and they were experts in expedient means, having the tolerance of being without any preconceived views.
Son of good family, then the preacher of religion, the monk Viśuddhacāritra came with his followers to the monastery where the monk Cāritramati lived, and stayed there. And from that monastery they went into the town, out of compassion, and when they had conducted the meal ritual [of mendicancy] they returned.
Among these beings Viśuddhacaritra made many hundred thousand groups of beings believe, and his followers, as many as they were, became proficient in the art of religious leadership. Going to them they taught religion to the living beings, and they established many hundred thousands of living beings in the incomparable complete Awakening. But the followers of Cāritramati were only intent on meditation, and they never went for alms-rounds in the town.
Then the monk Cāritramati produced thoughts of disbelief in those other bodhisattvas, and he sounded the gong; having assembled the congregation of monks he made an order: No one among us should go to the town. And he admonished Viśuddhacāritra’s followers: You practise without the proper mindfulness, and you talk too much. And what are you doing by going to the town? The Lord has admonished us and praised us that we should live in seclusion, thus you should not go to the town but practise with the joy of meditation!
But they did not listen to what he said and went to the town again. And, son of good family, then, when those monks came back from the town, Cāritramati sounded the gong again, and having assembled the congregation of monks he admonished them saying: If from now on you go to town, you cannot stay in this monastery.
Then, son of good family, the preacher of religion, the monk Viśuddhacāritra called on his entourage for the sake of protecting the mind of that monk, and said: ṅone of you should again go to the town. But then, at that time, all the living beings who had been educated by those monks did not meet those monks anymore, and became exceedingly sad, and their roots of good were also obscured.
Then, son of good family, after three months, the preacher of religion, the monk Viśuddhacāritra, moved from that monastery on to another monastery, and his monks went again to the towns, the villages, to the smaller places and to the courts of the kings’ palaces to teach religion to the people.
Then, son of good family, the monk Cāritramati saw the preacher of religion Viśuddhacāritra go again and again to the town, and having seen the vulgar behaviour of his entourage, he again produced thoughts of disbelief: This monk has bad morality, perverted morality, how can he reach Awakening? And he said on many occasions: The Awakening of this monk is far away, this monk keeps on mixing with people.
Then, son of good family, at another time, the monk Cāritramati became affected by the forces of death, and when in this way he had been affected by the forces of death, he fell by the maturing of his deeds into the great hell of Avīci. Having experienced feelings of suffering in the great hell for ninety-nine thousand times ten millions of world ages, he experienced having a bad reputation for sixty-three thousand births. Then, after having adopted a monk’s life for thirty-two thousand births, his deeds again balanced out.
Because of the rest of those hindrances of past deeds he adopted a monk’s life in the teachings of the Tathāgata, the saint, the complete Buddha Vimalārcismat, and after having adopted a monk’s life he could, after six hundred thousand times ten millions of years practice in such a way that his head seemed to be on fire, but he did not attain tolerance in accordance with the teachings, and for many hundred thousand births his abilities were moderate.
At that time, son of good family, on that occasion, the preacher of religion, the monk Viśuddhacāritra, do you think he was someone else? dho not look at it that way. And why? The Tathāgata Akṣobhya was at that time, on that occasion, the preacher of religion, the monk Viśuddhacāritra. At that time, son of good family, on that occasion, if you think the preacher of religion, the monk Cāritramati, was someone else, you should not look at it that way. And why? Because I was that preacher of religion, the monk Cāritramati. And I made those thoughts of unbelief arise in him through these too subtle means, and by the forces of hindrances from past deeds fell into the hells.