Bibliotheca Polyglotta

[20. Upāyakauśalyamīmāṃsāparivarta]

佛母寶德藏般若伽陀
善解方便品第二十

Chapter XX The Three Doors to Deliverance, and the Buddha-dharmas

puna bodhisattva caramāṇu jināna prajñāṃ anupāda skandha imi jānati ādiśūnyān |
asamāhito karuṇa prekṣati sattvadhātum atrāntare na parihāyati buddhadharmān || 20,1 ||

菩薩奉行佛般若了知本來蘊不生
佛法眾生界悉空以空三昧起悲智

byang chub sems dpa’ rgyal ba’i shes rab spyod byed cing || phung po ’di dag gdod nas stong zhing skye med shes ||
mnyam (2) par ma bzhag sems can khams la snying rje ’jug || bar skabs der yang sangs rgyas chos las yongs mi nyams ||

Furthermore, the Bodhisattva who courses in the wisdom of the Jinas
Cognizes these skandhas as unproduced, as empty from the beginning.
Even during the time that unconcentrated he views in compassion the world of beings,
He does not become destitute of the Buddha-dharmas.

puruṣo yathā kuśala sarvaguṇairupeto balavān dudharṣu kṛtayogya kalāvidhijño |
iṣvastrapāramigato pṛthuśilpayukto māyāvidhijñaparamo jagadarthakāmo || 20,2 ||

dper na skyes bu mkhas pa yon tan kun ldan zhing || stobs ldan mi thub brtson byas sgyu rtsal cho ga shes ||
’phong dang bzo gnas mang po’i pha (3) rol phyin gyur cing || sgyu ma sgrub shes ’gro don rab tu ’dod pa zhig ||

The Simile of the Hero
A skilful man, endowed with all qualities,
Powerful, unassailable, well-qualified, instructed in many arts,
Perfect in archery, devoted to many crafts,
Perfect in knowing the various forms of magical illusion, keen on the welfare of the world.

mātā pitā ca parigṛhya saputradāraṃ kāntāramārgi pratipadya bahūamitro |
so nirmiṇitva puruṣān bahu śūravīrān kṣemeṇa gatva puna geham upāgameyyā || 20,3 ||

如人有德力最勝善解一切幻化法
乃至器仗及工巧而能一向為世間
彼人父母妻及子遊行遠路多冤中
是人勇猛眾所知安樂還家無怖畏

pha dang ma dang chung mar bcas par yongs bsdus nas || dgra byed mang ba dgon pa’i lam du phyin pa dang ||
de yis dpal zhing rtul phod skyes bu mang sprul te || bde bar song zhing phyir yang khyim du (4) ’ong ba ltar |

He takes his mother and father, together with his sons and daughters
And enters a wilderness, full of many hostile forces.
He conjures up many men, heroic champions,
Gets away safely, and again goes back to his home;

emeva yasmi samaye vidu bodhisattvo mahamaitri sarvi upabandhati sattvadhātau |
caturo sa māra atikramya dvaye ca bhūmim asmin samādhi sthitu no ca spṛśāti bodhim || 20,4 ||

大智菩薩為眾生安住第一三摩地
降伏四魔離二乘亦復不求佛菩提

de bzhin de tshe byang chub sems dpa’ mkhas pa yang || sems can khams rnams kun du snying rje cher bskyed cing ||
bdud bzhi dag dngas gnyis las kyang rab ’das nas || ting ’dzin mchog la gnas shing byang chub reg mi byed ||

Just so at that time when a wise Bodhisattva
Extends the great friendliness to all in the world of beings,
Having passed beyond the four Maras, and the two levels,
He permanently abides in the best of concentrations, but he does not experience enlightenment.

ākāśaniśrita samīraṇa āpaskandho ta hi niśritā iha mahāpṛthivī jagacca |
sattvāna karma-upabhoganidānam eva ākāśasthānu kutu cintayi etam artham || 20,5 ||

譬如虛空無所有風水火地皆依住
世間眾生得快樂虛空無意住非住

mkha’ la rlung (5) brten de la chu yi phung po brten || de la sa chen ’di brten de la ’gro ba brten ||
sems can las la spyod pa’i rgyu ni de ’dra ste || nam mkha’ gdal gnas yin don ’di bsam par gyis ||

The Simile of the Cosmos
Supported by space is air, and [by that] the mass of water;
By that again is supported this great earth and the [living] world.
If the foundation of the enjoyment of the deeds of beings
Is thus established in space, how can one think of that object?

emeva śūnyatapratiṣṭhitu eṣa sattvo jagati kriyāṃ vividha darśayate vicitrām |
sattvāna jñānapraṇidhānaadhiṣṭhānameva na ca nirvṛtiṃ spṛśati śūnyata nāsti sthānam || 20,6 ||

菩薩住空亦如是現於世間種種相
以眾生智及願力非彼寂靜非空故

de bzhin byang chub sems dpa’ stong pa nyid gnas pa || ’gro la sems (6) can shes pa’i smon lam rten can gyis ||
bya ba rnam pa sna tshogs du ma ston byed cing || mya ngan ’das la mi reg stong par gnas pa med ||

Just so the Bodhisattva, who is established in emptiness
Manifests manifold and various works to beings in the world,
And his vows and cognitions are a force which sustains beings.
But he does not experience the Blessed Rest; for emptiness is not a place to stand on.

yasmiṃś ca kāli vidu paṇḍitu bodhisattvo caratī imāṃ pravara śūnya samādhi śāntām |
atrāntare na ca nimitta prabhāvitavyo na ca ānimittasthitu śānta praśāntacārī || 20,7 ||

若菩薩行大智時住空寂靜三摩地
此中不見一切相亦復不見彼非相

gang gi tshe na byang chub sems dpa’ mkhas gsal ba || stong pa zhi ba’i ting ’dzin dam pa ’di spyod pa ||
bar skabs der ni (7) mtshan ma rab tu sgom mi byed || mtshan ma med par gnas shing zhi la rab zhi spyod ||

At the time when the wise and learned Bodhisattva
Courses in this most excellent quietude of the concentration on emptiness,
During that time no sign should be exalted,
Nor should he stand in the signless; for he is one who courses calm and quiet.

pakṣisya nāsti padu gacchata antarīkṣe no cāpi tatra sthitu no ca patāti bhūmau |
tatha bodhisattva caramāṇu vimokṣadvāre na ca nirvṛtiṃ spṛśati no ca nimittacārī || 20,8 ||

菩薩行此解脫門非求寂靜非行相
如鳥飛空而往來非住虛空非住地

bar snang ’phur ba’i byal gnas yod ma yin te || de na gnas pa ma yin sal ltung mi ’gyur ||
de ltar byang chub sems dpa’ rnam thar sgor spyod pa || mya ngan ’das la mi reg (12a1) mtshan mar spyod ma yin ||

The Simile of the Flying Bird
A flying bird has no footing in the intermediate space.
It does not stand on it, nor does it fall to the ground.
So the Bodhisattva who courses in the doors to freedom
Neither experiences the Blessed Rest, nor does he course in the sign.

iṣvastraśikṣita yathā puruṣodha kāṇḍaṃ kṣepitva anya puna kāṇḍa paraspareṇa |
patanāya tasya purimasya na deya bhūmim ākāṅkṣamāṇa puruṣasya pateya kāṇḍam || 20,9 ||

亦如有人習射法習之不住經多歲
射法久習得盡妙一一箭發無不中

dper na ’phong bslabs skyes bus gnam du mda’ ’phangs te || mda’ gzhan dag gis phyi bzhin brgyud mar long btags te ||
snga ma’i mda’ de sa la ltud pa’i skabs mi byed || mi de ’dod na mda’ de sa la (2) ltung bar ’gyur ||

The Simile of the Archer
As a man trained in archery shoots an arrow upwards,
And then again other arrows in [quick] succession,
Without giving [a chance] to the first one to fall to the ground
Until he wishes the arrow to fall to the ground.

emeva prajñavarapāramitāṃ caranto prajñā upāya bala ṛddhi vicāramāṇo |
tāvan na tāṃ paramaśūnyata prāpuṇoti yāvan na te kuśalamūla bhavanti pūrṇāḥ || 20,10 ||

最上般若行亦爾修習智慧及方便
直至眾善悉圓滿方獲最上神通力

de ltar shes rab pha rol phyin pa mchog spyod pa || shes rab thabs stobs rdzu ’phrul gyis ni rnam spyod pa ||
de dag dge ba’i rtsa ba ji srid ma rdzogs pa || de srid stong nyid dam pa de ni thob mi byed ||

Just so someone who courses in wisdom, the best of perfections,
And who accomplishes wisdom, skill in means, the powers and the ability to work wonders:
As long as these wholesome roots remain unfulfilled
So long he does not obtain that most excellent emptiness.

bhikṣū yathā paramaṛddhibalenupeto gagane sthito yamaka kurvati prātihāryāṃ |
gaticaṃkramaṃ śayaniṣadya nidarśayāti na nivartate na pi ca khidyati yāva tatra || 20,11 ||

若苾芻證神通力現神變化住虛空
行住坐臥四威儀經俱胝劫不退倦

dper na dge slong rdzu ’phrul stobs mchog (3) ldan pa zhig || nam mkhar gnas te cig char cho ’phrul rnam par ’phrul ||
’gro dang ’chag pa dang ni nyal dang ’dug pa ston || de ni skyo ba med cing de la dub pa med ||

The Simile of the Twin Miracle
A monk endowed with the most excellent ability to work wonders
Standing in the sky performs the twin miracle:
He exhibits the coming and going, the lying down and the sitting;
But he cannot be made to desist, nor does he feel exhausted however long he may be in it.

emeva śūnyatasthito vidu bodhisattvo jñānarddhipāramigato aniketacārī |
vividhāṃ kriyāṃ jagati darśayate anantāṃ na ca bhajyatī na pi ca khidyati kalpakoṭī || 20,12 ||

住空菩薩亦如是修無相行到彼岸
行種種行現世間經俱胝劫不退倦

de bzhin byang chub sems dpa’ mkhas pa stong gnas shing || ye shes rdzu ’phrul pha rol son la (4) gnas pa med ||
’gro ba dag la bya ba rnam pa mtha’ yas ston || bskal pa bye bar skyo ba med cing dub pa med ||

Just so the wise Bodhisattva, standing in emptiness,
Perfect in cognition and the ability to work wonders, wandering without a home,
Manifests an endless variety of works to the world,
But he cannot be worn down, nor does he feel exhausted for kotis of aeons.

puruṣā yathā mahaprapāti sthihitva kecid ubhi pāṇi chatradvaya gṛhṇa upakṣayeyyā |
ākāli vāyur avasṛjya mahāprapāte no ca prapāta patiyāti na yāva tatra || 20,13 ||

如人經險遇大風二手持蓋心專注
是人怖險不能行直至無風乃前進

dper na mi ’ga’ g.yang sa chen por ’dug byed cing || lag pa gnyi gas gdugs gnyis ’dzin cing nam mkha’ la ||
mchong bar byed cing (5) g.yang sa chen por lus bor nas || ltung bar mi ’gyur ji srid der ni ’gro bar ’gyur ||

The Simile of the Parachutes
It is as with some men who have stood on a high cliff;
If they held a parachute in each hand and would jump off into space,
Their bodies, once they had left the high cliffs,
Would go on falling until they had reached the ground.

emeva sthitva karuṇāṃ vidu bodhisattvo prajñāupāyadvayachatraparigṛhīto |
śūnyānimittapraṇidhiṃ vimṛṣāti dharmān na ca nirvṛtiṃ spṛśati paśyati dharmacārī || 20,14 ||

大智菩薩住大悲智慧方便為二手
執空無相願法蓋見法不住於寂靜

de bzhin byang chub sems dpa’ mkhas pa snying rjer gnas || thabs dang shes rab gnyis kyi gdugs ni yongs bzung ste ||
chos rnams stong pa mtshan med smon pa med rtog cing || (6) mya ngan ’das la reg pa med la chos kyang mthong ||

Just so the wise Bodhisattva, having stood in compassion,
Having taken-hold of the two parachutes of skill in means and of wisdom,
Considers dharmas as empty, signless and wishless;
Though he does not experience the Blessed Rest, he nevertheless sees the dharmas.

ratanārthiko yatha vrajitvana ratnadvīpaṃ labdhvāna ratna puna geham upāgameyyā |
kiṃcāpi tatra sukha jīvati sārthavāho api duḥkhito manasi bhoti sa jātisaṃgho || 20,15 ||

如人求寶往寶洲獲寶安隱而還家
是人心足而快樂豈有眷屬心苦惱

dper na rin chen ’dod pa rin chen gling song ste || rin chen rnyed nas phyir yang khyim du ’ongs gyur pa ||
der ni ded dpon ’ba’ zhig bde bar ’tsho byed cing || gnyen bshes tshogs yid mi bder ’jog pa min pa (7) ltar ||

The Simile of the Merchant and the Jewel Island
Someone, desirous of jewels, has travelled to the treasure island,
And, having obtained the jewels, he would again return home.
Although in those circumstances the merchant lives quite happily,
Yet he bears in mind the hosts of his suffering kinsmen:

emeva śūnyata vrajitvana ratnadvīpaṃ labdhvāna dhyāna bala indriya bodhisattvo |
kiṃcāpi nirvṛti spṛśedabhinandamāno api sarvasattva dukhitā manasī bhavanti || 20,16 ||

詣空寶洲亦如是獲得根力禪定寶
菩薩不住歡喜心令諸眾生離苦惱

de bzhin byang chub sems dpa’ stong nyid rin chen gyi || gling du song ste bsam gtan dbang bo stobs thob pa ||
mya ngan ’das la reg pa ’ba’ zhig mngon dga’ zhing || sems can sdug bsngal yid du ’jog par ’gyur ma yin ||

Just so the Bodhisattva who has travelled to the treasure isle of Emptiness,
And has obtained the trances, faculties and powers;
Although he could experience the Blessed Rest, wholly delighting in it,
He would bear in mind all suffering beings.

abhyantare ya nagare nigame ca grāme kāmārtha vāṇiju yathā gami jānanāya |
no cāpi tatra sthihatī na ca ratnadvīpe na ca geha mārgi kuśalo puna bhoti vijño || 20,17 ||

商人為利悉所經聚落國城諸里巷
雖達寶所亦非住大智善道而復還

dper na don (12b1) gnyer tshong pa rgyus shes bya ba’i phyir || bar gyi grong khyer grong rdal grong gang yin par ’gro ||
der yang mi gnas rin chen gling du’ang mi gnas la || rig pa khyim du mi gnas lam la mkhas par ’gyur ||

The Simile of the Merchant and His Journey
As a merchant, interested in business, goes into the cities,
Market towns and villages, which he comes across on his way, so as to get acquainted with them;
But he neither abides therein, nor in the treasure island;
But he, the discerning, becomes skilful in the path [which leads] to his home.

tatha jñāna śrāvakavimuktisapratyayānāṃ sarvatra bhoti kuśalo vidu bodhisattvo |
no cāpi tatra sthihate na ca buddhajñāne na ca saṃskṛte bhavati mārgavidū vidhijño || 20,18 ||

大智菩薩悉了知聲聞緣覺解脫智
乃至佛智亦非住何況行彼有為道

de bzhin byang chub sems dpa’ gsal te nyan thos dang || rang (2) rgyal rnams kyi shes pa rnam grol kun la mkhas ||
de la mi gnas sangs rgyas ye shes gnas ma yin || ’dus ma byas la mi gnas lam gyi tshul shes yin ||

Just so the wise Bodhisattvas who become skilful everywhere
In the cognition and emancipation of the Disciples and Pratyekabuddhas,
They abide not therein, nor in the Buddha-cognition,
Nor in what is conditioned.
Wise as to the path becomes the one who knows the method.

yaṃ kāli maitri jagatī anubandhayitvā śūnyānimittapraṇidhī carate samādhim |
asthānameva yadi nirvṛti prāpuṇeyā athavāpi saṃskṛta sa prajñapanāya śakyaḥ || 20,19 ||

大智菩薩為世間住空無相願三昧
若得寂靜無所著乃可得知於無為

gang tshe ’gro la byams pas rjes su ’brel byas nas || ting ’dzin stong pa mtshan med smon pa med spyod (3) pa ||
de ni mya ngan ’das pa thob par ’gyur zhe’am || ’dus byas yin par gdags nus de ni gnas med do ||

The Bodhisattva Undefinable
At the time when he has communed with the world in friendliness,
And courses in the concentrations on emptiness, the signless and the wishless:
It is impossible that he either would [have an inclination to] reach the Blessed Rest,
Or that he could be defined by the conditioned.

yatha nirmito puruṣa no va adṛśyakāyo nāmena vā puna sa prajñapanāya śakyaḥ |
tatha bodhisattva caramāṇu vimokṣadvāraṃ nāmena vā puna sa prajñapanāya śakyaḥ || 20,20 ||

譬如人生人未識稱其名故眾乃知
菩薩若行解脫門於解脫門眾知識

dper na sprul pa’i mi lus mi snang ma yin zhing || de ni ming gis kyang ni gdags par nus pa ltar ||
de bzhin byang chub sems dpa’ rnam thar sgor spyod (4) pa || |de ni ming gis kyang ni gdags par nus pa yin ||

As a magically created man, or one who has made his body invisible,
Cannot be defined by words:
Just so the Bodhisattva who courses in the doors to freedom
Can also not be defined by words.

yadi pṛcchamāna cari indriya bodhisattvo gambhīradharmaparidīpana no karoti |
śūnyānimitta avivartiyabodhidharmāṃ na ca śocatī na ca sa vyākṛtu veditavyo || 20,21 ||

菩薩聞彼甚深法而於諸根悉照明
住空無相無願法無退無思無授記

gal te spyod pa dang ni dbang po yongs dris la || byang chub sems dpa’ stong pa mtshan ma med pa’i chos ||
yongs su mi ston phyir mi ldog pa’i sa yi chos || mi ’chad de ni lung ma bstan par rig par bya ||

The Doors to Deliverance and the Irreversible Stage
If on being questioned about the practice and the faculties
A Bodhisattva does not effect the revelation of deep dharmas
Which are empty and signless, if he fails to indicate the dharmas peculiar to
The irreversible stage, he should not be known as one who has been predicted.

arhantabhūmim api pratyayabuddhabhūmau traidhātukaṃ na spṛśate supināntare ’pi |
buddhāṃś ca paśyati katheti janasya dharmaṃ avivartiyeti ayu vyākṛtu veditavyo || 20,22 ||

觀於三界如夢幻不求聲聞緣覺地
如佛說法為世間名不退地應授記

(5) skabs lnga pa rtse mo mngon par rdzogs par rtogs pa bstan || dgra bcom sa dang rkyen gyi sangs rgyas ye shes dang ||
khams gsum dag la rmi lam na yang mi ’dod cing || sangs rgyas rnams mthong ’gro la chos kyang ston byed pa ||
de ni mi ldog lung bstan yin par (6) rig par bya ||

Tokens of Irreversibility
Not the level of an Arhat nor the Pratyekabuddha-level,
Nor what belongs to the triple world does he long for in his dreams;
But he sees the Buddhas, and himself as one who preaches Dharma to the world:
Predicted as ‘irreversible’ should he then be known.

tri-apāyaprāptu supinasmi viditva sattvān praṇidheti tatkṣaṇa apāya ucchoṣayeyam |
satyādhiṣṭhāni praśameti sa cāgniskandham avivartiyeti ayu vyākṛtu veditavyo || 20,23 ||

知諸眾生墮三塗發願剎那滅惡道
以真實力滅火蘊名不退地應授記

rmi lam na ni sems can ngan song gsum gnas mthong || skad cig de la ngan song rgyun gcad smon lam ’debs || bden pa’i byin gyis brlabs kyis me yi phung po zhi || de ni mi ldog lung bstan yin par rig par bya ||

Having seen in his dreams the beings who are in the three places of woe,
He makes the vow, ‘May I that very instant abolish the places of woe!’
If, through the power of his declaration of the Truth, he appeases even a mass of fire:
Predicted as ‘irreversible’ should he then be known.

bhūtagrahā vividha vyādhaya martyaloke satyādhiṣṭhāni praśameti hitānukampī |
na ca tena manyan upapadyati nāpi mānam avivartiyeti ayu vyākṛtu veditavyaḥ || 20,24 ||

諸惡宿曜及鬼神作種種疫惱世間
真實願力悉滅除無我能作應授記

mi yi ’jig rten ’byung (7) po’i gdon dang nad mang ba || phan dang snying brtser ldan pa’i bden pa’i byin gyis zhi ||
’on kyang rlom sems med cing nga rgyal skye med bya || de ni mi ldog lung bstan yin par rig par bya ||

Those possessed by ghosts, with various diseases, in the world of mortals,
Through the power of his declaration of the Truth he appeases them, he who is benevolent and compassionate.
Nor does there arise to him any self-consciousness or pride:
Predicted as ‘irreversible’ should he then be known.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyām upāyakauśalyamīmāṃsāparivarto nāma viṃśatitamaḥ ||

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