atha khalv āyuṣmān ānandaḥ śakraṃ devānām indram etad avocat - kiṃ punaḥ kauśika devaloka (50) eva tāni maṇiratnāni santi, uta jāmbūdvīpakānām api manuṣyāṇāṃ tāni maṇiratnāni santi? śakra āha - deveṣv āryānanda tāni maṇiratnāni santi |
api tu khalu punar jāmbudvīpakānām api manuṣyāṇāṃ maṇiratnāni santi |
tāni tu gurukāṇi alpāni parīttāni guṇavikalāni, na tais tathārūpair guṇaiḥ samanvāgatāni |
tat teṣāṃ divyānāṃ maṇiratnānāṃ śatatamīm api kalāṃ nopayānti, sahasratamīm api, śatasahasratamīm api, koṭītamīm api, koṭīśatatamīm api, koṭīsahasratamīm api, koṭīśatasahasratamīm api, koṭīniyutaśatasahasratamīm api kalāṃ nopayānti, saṃkhyām api kalām api gaṇanām api upamām api aupamyam api upanisām api upaniṣadam api na kṣamante nopayānti |
yāni khalu punar deveṣu, tāni laghūni sarvākāraguṇaparipūrṇāni |
yatra ca karaṇḍake tan maṇiratnaṃ prakṣiptaṃ bhavati utkṣiptaṃ vā, tata uddhṛte ’pi tasmin maṇiratne karaṇḍakāt spṛhaṇīya eva sa karaṇḍako bhavati |
tair maṇiratnaguṇaiḥ parā tatra karaṇḍake spṛhotpadyate |
evam eva bhagavan prajñāpāramitāyā ete guṇāḥ sarvajñajñānasya ca |
yena parinirvṛtasyāpi tathāgatasyārhataḥ samyaksaṃbuddhasya tāni tathāgataśarīrāṇi pūjāṃ labhante - sarvajñajñānasyemāni tathāgataśarīrāṇi bhājanabhūtāny abhūvann iti |
yathā ca bhagavan sarvalokadhātuṣu buddhānāṃ bhagavatāṃ dharmadeśanā prajñāpāramitānirjātatvāt pūjyā, evaṃ dharmabhāṇakasya dharmadeśanā prajñāpāramitānirjātatvāt pūjyā |
yathā ca bhagavan rājapuruṣo rājānubhāvān mahato janakāyasyākutobhayaḥ pūjyaḥ, evaṃ sa dharmabhāṇako dharmakāyānubhāvān mahato janakāyasyākutobhayaḥ pūjyaḥ |
yathā ca dharmadeśanā dharmabhāṇakāś ca pūjāṃ labhante, evaṃ tāni tathāgataśarīrāṇi pūjāṃ labhante |
bcom ldan ’das bsod (2) nams kyi phung po de grangs su bgyi bar sla ba ma lags te | bcom ldan ’das bsod nams kyi phung po de bgrang bar yang dper yang dpes bstan par bgyi bar yang rten du yang rgyur yang bgyi bar sla ba ma lags so ||
bcom ldan ’das kyis bka’ stsal pa | kau shi ka de bas kyang rigs (3) kyi bu ’am rigs kyi bu mo ’di ches bsod nams mang du skyed de | gang gis phyir mi ldog pa’i byang chub sems dpa’ sems dpa’ chen po myur du bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar ’dod pa de dag la shes rab kyi pha rol tu phyin pa ’di glegs bam (4) du bri ba byas nas byin zhing nye bar gtad de don dang bcas shing yi ge dang bcas pa nye bar ston cing shes rab kyi pha rol tu phyin pa ’di ’doms shing rjes su ston pa dang | kau shi ka de nas byang nub sems dpa’ sems dpa’ chen po gzhan zhig byung ste de ’di skad du bdag ni ’di dag bas ches myur (5) du bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar bya’o zhes zer te | kau shi ka rigs kyi bu ’am rigs kyi bu mo gang zhig gis mngon par shes pa shin tu myur ba’i byang chub sems dpa’ sems dpa’ chen po de la shes rab kyi pha rol tu phyin pa ’di ’doms (6) shing rjes su ston na rigs kyi bu ’am rigs kyi bu mo snga ma de bas ’di nyid ches bsod nams mang du skyed do ||
de nas bcom ldan ’das la lha rnams kyi dbang po brgya byin gyis ’di skad ces gsol to ||
bcom ldan ’das byang chub sems dpa’ sems dpa’ chen po ci lta ci ltar bla na med pa (7) yang dag par rdzogs pa’i byang chub tu nye bar gyur pa de lta de ltar shes rab kyi pha rol tu phyin pa la gdams par bgyi zhing rjes su bstan par bgyi ba lags so ||
de lta de ltar shes rab kyi pha rol tu phyin pa la gdams par bgyi ba dang rjes su bstan par bgyi ba lags pas de bzhin nyid la nye bar (75b1) ’gyur ro ||
de bzhin nyid la nye bar gyur na gang dag gi gos dang bsod snyoms dang mal cha dang stan dang bro ’tshal ba’i gsos sman dang yo byad rnams yongs su spyad pa de dag gi bya ba byas pa de dag ’bras bu chen po dang sman yon chen por bgyid pa des na de bsod nams ches mang (2) du skyed do ||
de ci’i slad du zhe na | bcom ldan ’das byang chub sems dpa’ sems dpa’ chen po de bla na med pa yang dag par rdzogs pa’i byang chub dang nye bar ’gyur pa ’di ci de lta bu nyid lags pa’i slad du’o ||
de nas tshe dang ldan pa rab ’byor gyis lha rnams kyi dbang po brgya (3) byin la ’di skad ces smras so ||
kau shi ka gang khyod byang chub sems dpa’i theg pa pa’i gang zag rnams la spro ba sbyin pa dang yongs su ’dzin pa dang rjes su sten par byed pa ni legs so legs so ||
kau shi ka khyod kyi bya ba ni ’di yin te | ’phags pa nyan thos gang zhig sems can (4) thams cad rjes su ’dzin par byed ’dod pa des ni byang chub sems dpa’ sems dpa’ chen po rnams bla na med pa yang dag par rdzogs pa’i byang chub la spro ba ’phel bar byed pa dang yongs su ’dzin par byed pa dang rjes su sten par byed pa de ltar ’di bya ba yin no ||
de ci’i phyir zhe na | (5) byang chub sems dpa’ sems dpa’ chen po rnams kyi bla na med pa yang dag par rdzogs pa’i byang chub ni ’di las skyes te | gal te byang chub sems dpa’ sems dpa’ chen po rnams kyis byang chub kyi sems ’di ma bskyed du zin na byang chub sems dpa’ sems dpa’ chen po de rnams bla na (6) med pa yang dag par rdzogs pa’i byang chub la slob par yang mi ’gyur zhing pha rol tu phyin pa drug la slob par yang mi ’gyur lam bslabs na ni bla na med pa yang dag par rdzogs pa’i byang chub tu mngon par rdzogs par ’tshang rgya bar mi ’gyur ba zhig na | gang gi phyir de ltar byang chub sems dpa’ (7) sems dpa’ chen po byang chub sems dpa’i bslab pa pha rol tu phyin pa drug po ’di dag la slob ste de’i phyir byang chub tu sems bskyed do ||
de’i phyir bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya’o ||
..
..
..
..
..
..
..
..
..
..
..
..
爾時阿難問(29)釋提桓因。此是閻浮提寶爲是天上寶。釋提(545c1)桓因言。此是天上寶。
閻浮提人亦有是寶。
但(2)功徳少而重。
天上寶珠功徳多而輕。人寶比(3)天寶。算數譬喩所不能及。
世尊。若是珠在篋(4)中雖擧珠去。以珠功徳故其篋則貴。
世尊以(5)般若波羅蜜薩婆若智功徳故。
如來滅後舍(6)利得供養。以如來舍利。是薩婆若智所住處(7)故。我於二分之中取般若波羅蜜。
(98) Ananda: Do these jewels, Kausika, belong to the world of the Gods, or to the men of Jambudvipa? Sakra: They are found among the Gods.
The jewels found among the men of Jambudvipa, on the other hand,
are rather coarse and small, and not endowed with such qualities.
They are infinitely inferior to those heavenly jewels.
But those among the Gods are fine and full of all possible qualities.
If that jewel were now put into a basket, or placed upon it, then that basket would still be desirable after the jewel had again been taken out.
The basket, through the qualities of the jewel, would become an object of supreme longing.
In the same way, O Lord, the qualities of the cognition of the all-knowing are derived from the perfection of wisdom.
On account of it the relics of the Tathagata who has gone to Parinirvana are worshipped. For they are the true repositories of the cognition of the all-knowing.
And as the demonstration of dharma by the Buddhas and Lords in all world systems should be worshipped because it has come forth from the perfection of wisdom, so also the dharma-preacher’s demonstration of dharma.
As a king should be worshipped, because his royal might gives courage to a great body of people, (99) so also the preacher of dharma, because, through the might of the Dharma-body, he gives courage to a great body of people.
But the relics of the Tathagata are worshipped for the same reason that one worships the demonstration of dharma, and the preacher of dharma.