Jingwugou miaojing baoyuewang pusa 淨無垢妙淨寶月王菩薩 (in T. 310 Jingwugou baoyuewang pusa 淨無垢寶月王菩薩) asks about why monks are called monks who dwell in the Mahāyāna, in answer to which it is taught that perfecting ten things (daśadharma) a bodhisattva is said to dwell in the Mahāyāna. The ten are: 1) Perfecting true faith; 2) perfecting practice; 3) perfecting one’s nature; 4) enjoying the bodhicitta; 5) enjoying the teachings; 6) enjoying contemplating the true teachings; 7) practicing the true teachings and the gradual teachings; 8) distancing oneself from pride and conceit; 9) understanding well esoteric expressions; 10) not delighting in disciples and lone buddhas. Reasons are also given why the Mahāyāna is so called: 1) The Tathāgata rides it to unexcelled perfect awakening; 2) it is the superior vehicle; 3) it is the profound vehicle; 4) it is the exquisite vehicle; 5) it is the victorious vehicle; 6) it is the unexcelled vehicle; 7) it is the vehicle without evil; 8) it is the peerless vehicle; 9) it is the unequalled vehicle, equal to the unequalled. The sūtra ends with its entrustment to Ānanda.
8.8–15 = D 7a1–5 = D dkon brtsegs, kha, 168a1–7, with unmarked abridgements of the sūtra text. Category B.
5.8–11 = D 5a1–2 = D dkon brtsegs, kha, 166a2–3. Śikṣ. Skt., and following it Tib., skip the second of the three verses found here in the sūtra source, and the translation is almost entirely different. Category C.
Śikṣ. in its turn was quoted in the Durbodhālokā of “Dharmakīrti of Kedah,” identified in Sinclair 2021: 14, pointing out that this identification was overlooked by Isoda 1988: 102 (411) (it is the passage in the middle of the page; Isoda’s numbering system baffles me [JAS]).
116.16–17 =D 67a4–5 = D dkon brtsegs, kha, 166a7–b1. Category C.
Tomomatsu Entai 友松圓諦. 1972. “Mujinzai to Buha” 無尽財と部派 [The Inexhaustible Gift and Sectarian Buddhism]. In Satō Mitsuo Hakase Koki Kinen Ronbunshū Kankōkai 佐藤密雄博士古希記念論文集刊行会 ed., Satō Hakase Koki Kinen: Bukkyō Shisō Ronsō 佐藤博士古希記念・佛教思想論叢 (Tokyo: Sankibō Busshorin 山喜房佛書林): 191-200, on p. 192, identifies this text as a Mahāsāṅghika -> Mahāyāna work on the basis of its portrayal of the treatment of the Buddha’s leftover food.