Bibliotheca Polyglotta

Ratnaguṇasaṃcayagāthā |

佛母寶德藏般若波羅蜜經卷上

(1a1) shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa |

Verses On The Perfection Of Wisdom
Prajnaparamita Ratnagunasamcayagatha [Translated from the Sanskrit by Edward Conze]

om namo bhagavatyai āryaprajñāpāramitāratnaguṇasaṃcayagāthāyai | namo āryamañjuśriye |

(1b1) || rgya gar skad du | ārya pradznyāpāramitāsanytsayagāthā | bod skad du | ’phags pa shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa | ’phags pa (2) ’jam dpal la phyag ’tshal lo ||

Homage to all the Buddhas and Bodhisattvas!

atha khalu bhagavāṃs tāsāṃ catasṛṇāṃ parṣadāṃ saṃpraharṣaṇārthaṃ punarapīmāṃ prajñāpāramitāṃ paridīpayamānas tasyāṃ velāyāmimā gāthā abhāṣata -

爾時世尊。為令四眾各得歡喜。說是般若波羅蜜經使獲利樂。即說伽陀曰

de nas yang bcom ldan ’das kyis ’khor bzhi po de dag yang dag par rab tu dga’ bar mdzad pa’i phyir yang shes rab kyi pha rol tu phyin pa ’di ston (3) cing | de’i tshe tshigs su bcad pa ’di dag bka’ stsal to ||

Thereupon the Lord, in order to gladden the four assemblies, and to further lighten up this perfection of wisdom, preached at that time the following verses:

[1. sarvākārajñatācaryāparivarta]

行品第一

Chapter I: Preliminary Admonition

para prema gaurava prasāda upasthapitvā prajahitva āvaraṇa kleśamalātikrāntāḥ |
śṛṇutā jagārthamabhiprasthita suravratānāṃ prajñāya pāramita yatra caranti śūrāḥ || 1,1 ||

所有菩薩為世間滅除蓋障煩惱垢
發淨信心住寂靜當行智度彼岸行

dga’ dang gus dang dad pa’i mchog ni nyer bzhag ste || sgrib pa nyon mongs bsal nas dri ma las ’das pa ||
’gro don (4) mngon zhugs des pa’i shes rab pha rol phyin || gang la dpa’ rnams spyod pa de ni mnyan par gyis ||

“Call forth as much as you can of love, of respect and of faith!
Remove the obstructing defilements, and clear away all your taints!
Listen to the Perfect Wisdom of the gentle Buddhas,
Taught for the weal of the world, for heroic spirits intended!

yāvanti nadya pravahanti ha jambudvīpe phala puṣpa auṣadhādhi vanaspati rohayanti |
bhūjata gajendranāgapatiniśrayanovatanasya tasyānubhāvaśriya sābhu jagādhipasya || 1,2 ||

諸江河流閻浮提華果藥草皆得潤
龍王主住無熱池彼龍威力流江河

skabs dang po rnam pa thams cad mkhyen pa nyid bstan || ’dzam bu’i gling ’dir chu klung ji (5) snyed cig ’bab cing ||
me tog ’bras ldan sman dang nags tshal skyed byed pa || ma dros gnas pa’i klu dbang klu bdag brten gnas te ||
de ni klu yi bdag po de yi mthu dpal yin ||

The Source of Subhuti’s Authority
The rivers all in this Roseapple Island,
Which cause the flowers to grow, the fruits, the herbs and trees,
They all derive from the might of the king of the Nagas,
From the Dragon residing in Lake Anopatapta, his magical power.

yāvanti dharma jinaśrāvaka deśayanti bhāṣanti yuktisahitāṃś ca udīrayanti |
paramārthasaukhyakriya tatphalaprāptitā ca sarvo ayaṃ puruṣakāru tathāgatasya || 1,3 ||

亦如佛子聲聞等說法教他方便說
樂最聖行求果報此諸如來勝威德

(2a1) rgyal ba’i nyan thos pa dag ji snyed chos ston dang || ’chad dang rigs pa dag dang ldan par brjod pa dang ||
mchog ’phags bde ba byed dang de yi ’bras thob pa || de dag kun kyang de bzhin gshegs pa’i skyes bu’i mthu ||

Just so, whatever Dharmas the Jina’s disciples establish,
Whatever they teach, whatever adroitly explain -
Concerning the work of the holy which leads to the fullness of bliss,
And also the fruit of this work - it is the Tathagata’s doing.

kiṃ kāraṇaṃ ya jina bhāṣati dharmanetrīṃ tatrābhiśikṣita nararṣabhaśiṣyabhūtāḥ |
sākṣātkaritva yatha śikṣita deśayanti buddhānubhāva puna ātmabalānubhāvā || 1,4 ||

云何佛說此法眼令諸弟子如佛學
自證教他及方便此亦佛力非自力

ci phyir zhe na (2) rgyal bas chos tshul gang bstan pa || de la mi mchog slob mar gyur pas mngon bslabs shing ||
mngon sum byas nas bslabs pa ji bzhin ston byed de || sangs rgyas mthus byed rang gi stobs kyi mthus ma yin ||

For whatever the Jina has taught, the Guide to the Dharma,
His pupils, if genuine, have well been trained in it.
From direct experience, derived from their training, they teach it,
Their teaching stems but from the might of the Buddhas, and not their own power.

yasmin na prajñavarapāramitopalabdhiḥ na ca bodhisattva-upalabdhi na cittabodheḥ |
evaṃ śruṇitva na ca muhyati nāsti trāso so bodhisattva carate sugatāna prajñām || 1,5 ||

最上般若不可知非心可知非菩提
如是聞已不驚怖彼菩薩行知佛智

gang la shes rab pha rol phyin mchog (3) mi dmigs shing || byang chub sems dpa’ mi dmigs byang chub sems mi dmigs ||
de skad thos nas rmongs pa med cing skrag med pa || byang chub sems dpa’ de ni bde gshegs shes rab spyod ||

The Basic Teachings
No wisdom can we get hold of, no highest perfection,
No Bodhisattva, no thought of enlightenment either.
When told of this, if not bewildered and in no way anxious,
A Bodhisattva courses in the Well-Gone’s wisdom.

na ca rupa vedana na saṃjña na cetanā ca vijñāna sthānu aṇumātra na bhonti tasya |
so sarvadharma-asthito aniketacārī aparīrigṛhīta labhate sugatāna bodhim || 1,6 ||

色受想行識皆無不著纖塵無處所
彼若不住一切法行無受想得菩提

gzugs med tshor ba med cing ’du shes sems pa (4) med || de la rnam shes gnas ni rdul tsam yod ma yin ||
de chos kun la mi gnas gnas pa med par spyod || yongs su gzung med bde gshegs rnams kyi byang chub ’thob ||

In form, in feeling, will, perception and awareness
Nowhere in them they find a place to rest on.
Without a home they wander, dharmas never hold them,
Nor do they grasp at them - the Jina’s Bodhi they are bound to gain.

atha śreṇikasya abhutī parivrājakasya jñānopalambhu na hi skandhavibhāvanā ca |
yo bodhisattva parijānati eva dharmāṃ na ca nirvṛtiṃ spṛśati so viharāti prajñām || 1,7 ||

菩薩若求出家智照見五蘊無實相
知此不求於寂靜彼是菩薩之行智

ji ltar kun tu rgyu ba bzo sbyangs shes pa yis || dmigs med phung po rnam (5) par ’jig pa ’byung ba ltar ||
byang chub sems dpa’ gang zhig de ltar chos shes pa || mya ngan ’das la mi reg de ni shes rab gnas ||

The wanderer Srenika in his gnosis of the truth
Could find no basis, though the skandhas had not been undone.
Just so the Bodhisattva, when he comprehends the dharmas as he should
Does not retire into Blessed Rest. In wisdom then he dwells.

vyuparīkṣate punarayaṃ katareṣu prajñā kasmātkuto va imi śūnyaka sarva dharmāḥ |
vyuparīkṣamāṇu na ca līyati nāsti trāso āsannu so bhavati bodhayi bodhisattvo || 1,8 ||

復次云何智所得照見一切法皆空
不著不驚照見時自覺覺他諸菩薩

yang ’di shes rab ’di ni gang yin su yi yin || gang las yin zhes chos ’di thams cad stong par rtog ||
nye bar (6) brtags nas zhum pa med cing skrag med pa || byang chub sems dpa’ de ni byang chub nye ba yin ||

What is this wisdom, whose and whence, he queries,
And then he finds that all these dharmas are entirely empty.
Uncowed and fearless in the face of that discovery
Not far from Bodhi is that Bodhi-being then.

saci rupa saṃjña api vedana cetanā ca vijñāna skandha caratī aprajānamāno |
imi skandha śūnya parikalpayi bodhisattvo caratī nimittaanupādapade asakto || 1,9 ||

色受想行及識蘊是蘊見行而不知
菩薩照見蘊皆空行無相化不著句

gal te mi shes bzhin du gzugs su ’du shes shing || tshor ba sems pa rnam shes phung por spyod byed cing ||
phung ’di stong zhes rtog na’ang byang chub sems (2b1) dpa’ ni || mtshan ma la spyod skye med gnas la dad ma yin ||

To course in the skandhas, in form, in feeling, in perception,
Will and so on, and fail to consider them wisely;
Or to imagine these skandhas as being empty;
Means to course in the sign, the track of non-production ignored.

na ca rupa vedana na saṃjña na cetanāyā vijñāni yo na caratī aniketacārī |
caratīti so na upagacchati prajñadhārī anupādadhī spṛśati śānti samādhi śreṣṭhām || 1,10 ||

無色受想行識等不行是名無相行
若行不得最上智無相寂靜三摩地

gang zhig gzugs min tshor min ’du shes sems pa yin || rnam par shes la mi spyod gnas pa med par spyod ||
de ni spyod ces bya bar mi dmigs shes rab brten || skye med blo ldan ting ’dzin zhi ba mchog la (2) reg ||

But when he does not course in form, in feeling, or perception,
In will or consciousness, but wanders without home,
Remaining unaware of coursing firm in wisdom,
His thoughts on non-production - then the best of all the calming trances cleaves to him.

evātmaśānti viharanniha bodhisattvo so vyākṛto puramakehi tathāgatehi |
na ca manyate ahu samādhitu vyutthito vā kasmārtha dharmaprakṛtiṃ parijānayitvā || 1,11 ||

若菩薩行自寂靜過去諸佛咸授記
身苦樂等皆不及由知因果法本性

byang chub sems gang de ltar ’dir bdag zhir gnas pa || de ni sngon gyi de bzhin gshegs pas lung bstan yin ||
bdag ni mnyam par bzhag ce’am langs zhes rlom sems med || ci phyir zhe na chos kyi rang bzhin yongs shes phyir ||

Through that the Bodhisattva now dwells tranquil in himself,
His future Buddhahood assured by antecedent Buddhas.
Whether absorbed in trance, or whether outside it, he minds not.
For of things as they are he knows the essential original nature.

evaṃ carantu caratī sugatāna prajñāṃ no cāpi so labhati yatra carāti dharmam |
caraṇaṃ ca so ’caraṇaṃ ca prajānayitvā eṣā sa prajñavarapāramitāya caryā || 1,12 ||

若行於法不可得行如是行乃佛智
行無所行了知已是行最上般若行

de ltar spyod na bde gshegs (3) rnams kyi shes rab spyod || des ni spyod med spyod pa yin par rab shes phyir ||
chos gang spyod pa de yang dmigs par mi ’gyur te || ’di ni shes rab pha rol phyin mchog spyod pa yin ||

Coursing thus he courses in the wisdom of the Sugatas,
And yet he does not apprehend the dharmas in which he courses.
This coursing he wisely knows as a no-coursing,
That is his practice of wisdom, the highest perfection.

yo ’sau na vidyati sa eṣa avidyamāno tāṃ bālu kalpayi avidya karoti vidyām |
vidyā avidya ubhi eti asanta dharmā niryāti yo iti prajānati bodhisattvo || 1,13 ||

彼無所有不可得愚癡著相謂有無
有無二法皆非實出此了知乃菩薩

gang zhig yod pa ma yin de ni med ces bya || byis pa rnams kyis de brtags yod dang med (4) par byed ||
yod dang med pa ’di gnyis med pa’i chos yin ta || byang chub sems dpa’ gang gis ’di shes nges par ’byung ||

What exists not, that non-existent the foolish imagine;
Non-existence as well as existence they fashion.
As dharmic facts existence and non-existence are both not real.
A Bodhisattva goes forth when wisely he knows this.

māyopamāṃ ya iha jānati pañca skandhāṃ na ca māya anya na ca skandha karoti anyān |
nānātvasaṃjñavigato upaśāntacārī eṣā sa prajñavarapāramitāya caryā || 1,14 ||

菩薩若知諸幻化色受想行識亦然
寂靜行離種種相此名最上般若行

gang ’dir phung po lnga dag sgyu ma ’drar shes shing || sgyu ma gzhan dang phung po gzhan du mi byed la ||
sna tshogs ’du shes bral zhing nye bar zhi spyod (5) pa || ’di ni shes rab pha rol phyin mchog spyod pa yin ||

If he knows the five skandhas as like an illusion,
But makes not illusion one thing, and the skandhas another;
If, freed from the notion of multiple things, he courses in peace -
Then that is his practice of wisdom, the highest perfection.

kalyāṇamitrasahitasya vipaśyakasya trāso na bheṣyati śruṇitva jināna mātrām |
yo pāpamitrasahito ca parapraṇeyo so āmabhājana yathodakaspṛṣṭa bhinno || 1,15 ||

善友方便令知覺使聞佛母不驚怖
惡友同行及化他坏器盛水非堅牢

dge ba’i bshes dang ldan zhing lhag mthong ldan gyur pa || rgyal ba rnams kyi yum thos skrag par yong mi ’gyur ||
gang zhig sdig pa’i grogs ldan gzhan gyi dring ’jog pa || de ni snod so ma btang chus reg zhig pa (6) bzhin ||

Those with good teachers as well as deep insight,
Cannot be frightened on hearing the Mother’s deep tenets.
But those with bad teachers, who can be misled by others,
Are ruined thereby, as an unbaked pot when in contact with moisture.

kiṃ kāraṇaṃ ayu pravucyati bodhisattvo sarvatra saṅgakriya icchati saṅgachedī |
bodhiṃ spṛśiṣyati jināna asaṅgabhūtāṃ tasmāddhi nāma labhate ayu bodhisattvo || 1,16 ||

云何得名為菩薩一切樂行皆無著
求佛菩提無所著是故得名為菩薩

ci phyir ’di ni byang chub sems dpa’ bya zhe na || chags pa gcod byed kun la chags pa zad par ’dod ||
rgyal ba rnams kyi byang chub chags med gyur la reg || des na ’di ni byang chub sems dpa’i ming thob bo ||

Three Key Terms Defined
What is the reason why we speak of ‘Bodhisattvas'?
Desirous to extinguish all attachment, and to cut it off,
True non-attachment, or the Bodhi of the Jinas is their future lot.
‘Beings who strive for Bodhi’ are they therefore called.

mahasattva so ’tha kenocyati kāraṇena mahatāya atra ayu bheṣyati sattvarāśeḥ |
dṛṣṭīgatāṃ mahati chindati sattvadhātoḥ mahasattva tena hi pravucyati kāraṇena || 1,17 ||

云何得名摩訶薩得第一義眾生中
斷眾生界諸邪見是故得名摩訶薩

ci phyir ’di ni sems dpa’ che zhes bya zhe na || sems (7) can tshogs rnams mang po’i mchog tu gyur pa dang |
sems can khams kyi lta rnams chen po gcod pa ste || de phyir sems dpa’ chen po zhes ni rab brjod do ||

What is the reason why ‘Great Beings’ are so called?
They rise to the highest place above a great number of people;
And of a great number of people they cut off mistaken views.
That is why we come to speak of them as ‘Great Beings.’

mahanāyako mahatabuddhi mahānubhāvo mahayāna uttamajināna samādhirūḍho |
mahatā sanaddhu namuciṃ śaṭha dharṣayiṣye mahasattva tena hi pravucyati kāraṇena || 1,18 ||

大施大慧大威德佛乘最上而得乘
發菩提心度眾生是故得名摩訶薩

gtong ba che dang blo che ba dang mthu che dang || rgyal ba rnams kyi theg chen mchog la zhugs pa dang ||
go cha (3a1) chen po bgos shing bdud kyi sgyu ’dul ba || de yi phyir na sems dpa’ che zhes rab tu brjod ||

Great as a giver, as a thinker, as a power,
He mounts upon the vessel of the Supreme Jinas.
Armed with the great armour he'll subdue Mara the artful.
These are the reasons why ‘Great Beings’ are so called.

māyākaro yatha catuṣpathi nirmiṇitvā mahato janasya bahu chindati śīrṣakoṭī |
yatha te ca māya tatha jānati sarvasattvāṃ nirmāṇu sarva jagato na ca tasya trāso || 1,19 ||

幻化四足俱胝數多人眾前悉截首
一切世界皆幻化菩薩知已得無怖

dper na sgyu ma mkhan gyis bzhi mdor sprul byas te || skye bo phal chen mgo mang bye ba gcod byed pa’i ||
gsad bya de dag ci ’dra de ltar byang chub sems || ’gro (2) kun sprul ’dra rab shes de la ’jigs pa med ||

This gnosis shows him all beings as like an illusion,
Resembling a great crowd of people, conjured up at the crossroads,
By a magician, who then cuts off many thousands of heads;
He knows this whole living world as a mock show, and yet remains without fear.

rupaṃ ca saṃjña api vedana cetanā ca vijñāna bandhu na ca mukta asaṅgabhūto |
evaṃ ca bodhi kramate na ca līnacitto saṃnā ha eṣa varapudgala-uttamānām || 1,20 ||

色受想行識纏縛知不實已不求解
行菩提心無所著此名最上諸菩薩

gzugs dang ’du shes tshor ba dang ni sems pa dang || rnam par shes pa ma bcings ma grol yod pa min ||
de ltar byang chub la ’jug zhum pa’i sems med pa || ’di ni gang zag dam pa rnams kyi go cha mchog ||

Form, perception, feeling, will and awareness
Are ununited, never bound, cannot be freed.
Uncowed in his thought he marches on to his Bodhi,
That for the highest of men is the best of all armours.

kiṃ kāraṇaṃ ayu pravucyati bodhiyāno yatrāruhitva sa nirvāpayi sarvasattvān |
ākāśatulya ayu yāna mahāvimāno sukhasaukhyakṣemabhiprāpaṇu yānaśreṣṭho || 1,21 ||

云何得名為菩薩乘大乘行度眾生
大乘體相如虛空菩薩由得安隱樂

ci phyir ’di ni byang (3) chub theg chen bya zhe na || de gang zhon nas sems can thams cad mya ngan zlo ||
theg pa ’di ni mkha’ ’dra gzhal med khang chen te || dga’ skyid bde ba mngon par ’thob byed theg pa’i mchog ||

What then again is ‘the vessel that leads to the Bodhi'?
Mounted upon it one guides to Nirvana all beings.
Great is that vessel, immense, vast like the vastness of space.
Those who travel upon it are carried to safety, delight and ease.

na ca labhyate ya vrajate diśa āruhitvā nirvāṇa-okagamanaṃ gati nopalabdhiḥ |
yatha agni nirvṛtu na tasya gatipracāro so tena nirvṛti pravucyati kāraṇena || 1,22 ||

大乘之乘不可得乘涅盤往諸方所
行已不見如火滅是故名為入涅盤

gang zhig zhon nas phyogs su ’gro ba dmigs su med || mya ngan ’das par ’gro bar (4) gsungs pa ’gro mi dmigs ||
dper na mi shi de yis ’gro rgyu med pa bzhin || rgyu des de ni mya ngan ’das zhes rab tu brjod ||

The Transcendental Nature of Bodhisattvas
Thus transcending the world, he eludes our apprehensions.
‘He goes to Nirvana,’ but no one can say where he went to.
A fire’s extinguished, but where, do we ask, has it gone to?
Likewise, how can we find him who has found the Rest of the Blessed?

pūrvāntato na upalabhyati bodhisattvo aparāntato ’pi pratiupanna triyadhvaśuddho |
yo śuddha so anabhisaṃskṛtu niṣprapañco eṣā sa prajñavarapāramitāya caryā || 1,23 ||

行已不見如火滅是故名為入涅盤
菩薩所行不可得初後現在三清淨

byang chub sems dpa’ sngon gyi mtha’ dang phyi mtha’ dang || da ltar byung bar mi dmigs dus gsum dag pa ste ||
gang dag de ni ’dus ma byas yin (5) spros med de || ’di ni shes rab pha rol phyin mchog spyod pa yin ||

The Bodhisattva’s past, his future and his present must elude us,
Time’s three dimensions nowhere touch him.
Quite pure he is, free from conditions, unimpeded.
That is his practice of wisdom, the highest perfection.

yasmiṃś ca kāli samaye vidu bodhisattvo evaṃ carantu anupādu vicintayitvā |
mahatīṃ janeti karuṇāṃ na ca sattvasaṃjñā eṣā sa prajñavarapāramitāya caryā || 1,24 ||

清淨無畏無戲論是行最上般若行
大智菩薩行行時發大慈悲為眾生

byang chub sems dpa’ mkhas rig gang gi dus kyi tshe || skye med rnam par bsams te ’di ltar spyod byed cing ||
snying rje chen po bskyed kyang sems can ’du shes med || ’di ni shes rab pha rol phyin mchog (6) spyod pa yin ||

Wise Bodhisattvas, coursing thus, reflect on non-production,
And yet, while doing so, engender in themselves the great compassion,
Which is, however, free from any notion of a being.

saci sattvasaṃjña dukhasaṃjña upādayātī hariṣyāmi duḥkha jagatīṃ kariṣyāmi artham |
so ātmasa(ttva) parikalpaku bodhisattvo na ca eṣa prajñavarapāramitāya caryā || 1,25 ||

為已不起眾生相是行最上般若行
菩薩起念為眾生修諸苦行有苦相
是有我相眾生相此非最上般若行

gal te sems can ’du shes sdug bsngal ’du shes skyed || ’gro ba rnams kyi don bya sdug bsngal spang snyam ste ||
bdag dang sems can yongs rtog byang chub sems dpa’ ste || ’di ni shes rab pha rol phyin mchog spyod ma yin ||

Thereby they practise wisdom, the highest perfection.
But when the notion of suffering and beings leads him to think:
‘Suffering I shall remove, the weal of the world I shall work!’ Beings are then imagined, a self is imagined, -
The practice of wisdom, the highest perfection, is lacking.

yatha ātmanaṃ tatha prajānati sarvasattvāṃ yatha sarvasattva tatha prajānati sarvadharmān |
anupādupādu ubhaye avikalpamāno eṣā sa prajñavarapāramitāya caryā || 1,26 ||

知自及諸眾生等乃至諸法亦復然
生滅無二無分別是行最上般若行

bdag ci ’dra ba de ’drar sems (7) can thams cad shes || sems can thams cad ci ’drar de ’drar chos kun shes ||
skye ba med dang skye ba gnyi gar mi rtog pa || ’di ni shes rab pha rol phyin mchog spyod pa yin ||

He wisely knows that all that lives is unproduced as he himself is;
He knows that all that is no more exists than he or any beings.
The unproduced and the produced are not distinguished,
That is the practice of wisdom, the highest perfection.

yāvanti loki parikīrtita dharmanāma sarveṣu pādasamatikramu nirgamitvā |
amṛtaṃ ti jñānu paramaṃ na tu yo pareṇa ekārtha prajña ayu pāramiteti nāmā || 1,27 ||

乃至所說世界等名離一切生滅法
最上無比甘露智是故得名為般若

’jig rten dag na chos ming ji snyed yongs brjod pa || kun la skye ba dang ni yang dag ’das (3b1) spangs nas ||
ye shes ’chi med dam pa de las gzhan med ’thob || de phyir ’di ni shes rab pha rol phyin ces bya ||

All words for things in use in this world must be left behind,
All things produced and made must be transcended -
The deathless, the supreme, incomparable gnosis is then won.
That is the sense in which we speak of perfect wisdom.

evaṃ carantu na ca kāṅkṣati bodhisattvo jñātavya yo vihara te sa upāyaprajño |
prakṛtīasanta parijānayamāna dharmāṃ eṣā sa prajñavarapāramitāya caryā || 1,28 ||

菩薩如是所行行了知方便無所求
知此法本性非實是行最上般若行

byang chub sems dpa’ gang zhig dogs med de ltar spyod || shes rab ldan te mnyam nyid gnas par shes par bya ||
chos rnams rang bzhin med par yongs su shes (2) gyur pa || ’di ni shes rab pha rol phyin mchog spyod pa yin ||

When free from doubts the Bodhisattva carries on his practice,
As skilled in wisdom he is known to dwell.
All dharmas are not really there, their essential original nature is empty.
To comprehend that is the practice of wisdom, perfection supreme.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ sarvākārajñatācaryāparivarto nāma prathamaḥ ||

[2. Śakraparivarta]

佛母寶德藏般若伽陀
帝釋品第二
歡喜地攝布施波羅蜜伽陀

skabs gnyis pa lam thams cad shes pa nyid bstan ||

Chapter II Where Bodhisattvas Stand

rupasmi yo na sthihate na ca vedanāyāṃ saṃjñāya yo na sthihate na ca cetanāyām |
vijñāni yo na sthihate sthitu dharmatāyāṃ eṣā sa prajñavarapāramitāya caryā || 2,1 ||

若不住色亦無受亦不住想亦無行
復不住識住正法是名最上般若行

gang zhig gzugs la mi gnas tshor la mi gnas shing || gang zhig ’du shes mi gnas sems par mi gnas la ||
rnam shes gang mi gnas pa chos nyid (3) gnas pa ste || ’di ni shes rab pha rol phyin mchog spyod pa yin ||

He does not stand in form, perception or in feeling,
In will or consciousness, in any skandha whatsoever.
In Dharma’s true nature alone he is standing.
Then that is his practice of wisdom, the highest perfection.

nityam anityasukhaduḥkhaśubhāśubhaṃ ti ātmany anātmi tathatā tatha śūnyatāyām |
phalaprāptitāya athito arahantabhūmau pratyekabhūmisthito tatha buddhabhūmau || 2,2 ||

常與無常苦樂等我及無我悉皆空
不住有為及無為住無相行佛亦然
若求聲聞緣覺等乃至佛果亦復然

rtag dang mi rtag bde dang sdug bsngal sdug mi sdug || bdag dang bdag med de bzhin nyid dang de bzhin stong ||
’bras bu thob dang dgra bcom sa la mi gnas shing || rang rgyal sa dang de bzhin sangs rgyas(4) sar mi gnas ||

Change and no change, suffering and ease, the self and not-self,
The lovely and repulsive - just one Suchness in this Emptiness they are.
And so he takes not his stand on the fruit which he won, which is threefold -
That of an Arhat, a Single Buddha, a Buddha fully enlightened.

yatha nāyako ’sthitaku dhātuasaṃskṛtāyā tatha saṃskṛtāya athito aniketacārī |
evaṃ ca sthānu athito sthita bodhisattvo asthānu sthānu ayu sthānu jinena ukto || 2,3 ||

不住此忍不可得如渡大河不見岸
若聞此法彼定得成等正覺證涅盤
見於一切如自身是大智者如來說

ji ltar ’dren pa ’dus ma byas khams mi gnas shing || de bzhin ’dus byas la yang mi gnas gnas med spyod ||
de ltar byang chub sems dpa’ gnas la gnas med gnas || gnas med gnas yin ’di ni rgyal bas gnas par gsungs ||

The Leader himself was not stationed in the realm which is free from conditions,
Nor in the things which are under conditions, but freely he wandered without a home:
Just so, without a support or a basis a Bodhisattva is standing.
A position devoid of a basis has that position been called by the Jina.

yo icchatī sugataśrāvaka haṃ bhaveyaṃ pratyekabuddha bhaviyāṃ tatha dharmarājo |
imu kṣāntyanāgami na śakyati prāpuṇetuṃ yatha ārapāragamanāya atītadarśī || 2,4 ||

gang (5) dag bde gshegs nyan thos ’gyur bar bya snyam dang || rang sangs rgyas dag de bzhin chos rgyal ’gyur ’dod pa ||
bzod pa ’di la ma brten thob par mi nus te || dper na tshu rol pha rol ’gro dogs mi mthong bzhin ||

Wherein Bodhisattvas Train
Those who wish to become the Sugata’s Disciples,
Or Pratyekabuddhas, or likewise, Kings of the Dharma -
Without resort to this Patience they cannot reach their respective goals.
They move across, but their eyes are not on the other shore.

yo dharma bhāṣyati ya bhāṣyati bhāṣyamāṇāṃ phalaprāpta pratyayajino tatha lokanātho |
nirvāṇato adhigato vidupaṇḍitehi sarve ta ātmaja nidṛṣṭa tathāgatena || 2,5 ||

chos ’chad pa dang nyan dang bshad bya gang yin dang || (6) ’bras bu thob dang rkyen rgyal de bzhin ’jig rten mgon ||
mkhas pa gsal bas thob pa’i mya ngan ’das gang yin || de kun sgyu ma lta bur de bzhin gshegs pas bstan ||

Those who teach dharma, and those who listen when it is being taught;
Those who have won the fruit of an Arhat, a Single Buddha, or a world-saviour;
And the Nirvana obtained by the wise and the learned -
Mere illusions, mere dreams - so has the Tathagata taught us.

catvāri pudgala ime na trasanti ye ’smin jinaputra satyakuśalo avivartiyaśca |
arhaṃ vidhūtamalakleśa prahīṇakāṅkṣo kalyāṇamitraparipācita yaścaturthaḥ || 2,6 ||

佛子當住四補特伽羅是行大智行一真實善法二不退心三應供離垢無煩惱無求四善友同等

gang zag bzhi po ’di dag de la mi skrag ste || rgyal sras bden la mkhas dang phyir mi ldog pa dang ||
(7) dgra bcom dri ma bsal zhing som nyi spangs pa dang || bzhi pa dge ba’i bshes kyis yongs su zin pa’o ||

Four kinds of persons are not alarmed by this teaching:
Sons of the Jina skilled in the truths; saints unable to turn back,
Arhats free from defilements and taints, and rid of their doubts;
Those whom good teachers mature are reckoned the fourth kind.

evaṃ carantu vidu paṇḍitu bodhisattvo nārhaṃmi śikṣati na pratyayabuddhabhūmau |
sarvajñatāya anuśikṣati buddhadharme śikṣāaśikṣa na ya śikṣati eṣa śikṣā || 2,7 ||

大智菩薩如是行不學聲聞及緣覺
樂學如來一切智是學非學名為學

byang chub sems dpa’ mkhas rig de ltar spyod pa ni || dgra bcom sa la mi slob rkyen rtogs sa la min ||
thams cad mkhyen nyid de ched du sangs rgyas chos rjes (4a1) slob || gang zhig slob mi slob la mi slob de slob yin ||

Coursing thus, the wise and learned Bodhisattva,
Trains not for Arhatship, nor on the level of Pratyekabuddhas.
In the Buddha-dharma alone he trains for the sake of all-knowledge.
No training is his training, and no one is trained in this training.

na ca rupavṛddhiparihāṇiparigrahāye na ca śikṣati vividhadharmaparigrahāye |
sarvajñatāṃ ca parigṛhṇati śikṣamāṇo niryāyatī ya iya śikṣa guṇe ratānām || 2,8 ||

學不受色不增減亦復不學種種法
攝受樂學一切智若此功德出離者

gzugs ’phel yongs su nyams dang yongs su gzung phyir min || chos rnams sna tshogs yongs su gzung phyir mi slob par ||
slob cing thams cad mkhyen pa nyid kyang yongs ’dzin la || nges ’byung (2) gang yin ’di ni yon tan dga’ ba’i slob ||

Increase or decrease of forms is not the aim of this training,
Nor does he set out to acquire various dharmas.
All-knowledge alone he can hope to acquire by this training.
To that he goes forth when he trains in this training, and delights in its virtues.

rupe na prajña iti rupi na asti prajñā vijñāna saṃjña api vedana cetanā ca |
na ca eti prajña iti teṣa na asti prajñā ākāśadhātusama tasya na cāsti bhedaḥ || 2,9 ||

色非有智非無智受想行識亦復爾
色性自性如虛空平等無二無分別

gzugs ni shes rab ma yin gzugs la shes rab med || rnam shes ’du shes tshor dang sems pa ’di dag ni ||
shes rab ma yin ’di dag la yang shes rab med || ’di ni nam mkha’i khams dang mtshungs te tha dad med ||

The Facts of Existence
Forms are not wisdom, nor is wisdom found in form,
In consciousness, perceptions, feeling, or in will.
They are not wisdom, and no wisdom is in them.
Like space it is, without a break or crack.

ārambaṇāna prakṛtī sa a(na)ntapārā sattvāna yā ca prakṛtī sa anantapārā |
ākāśadhātuprakṛtī sa anantapārā prajñā pi lokavidunāṃ sa anantapārā || 2,10 ||

妄想本性無彼岸眾生之界亦復然
虛空自性亦同然智慧世間解亦爾

dmigs (3) pa rnams kyi rang bzhin de ni pha mtha’ med || sems can rang bzhin gang yin de yang pha mtha’ med ||
nam mkha’i khams kyi rang bzhin de yang pha mtha’ med || ’jig rten mkhyen pa’i shes rab de yang pha mtha’ med ||

Of all objective supports the essential original nature is boundless;
Of beings likewise the essential original nature is boundless.
As the essential original nature of space has no limits,
Just so the wisdom of the World-knowers is boundless.

saṃjñeti nāma parikīrtitu nāyakena saṃjñāṃ vibhāviya prahāṇa vrajanti pāram |
ye atra saṃjñavigamaṃ anuprāpnuvanti te pāraprāpta sthita pāramite hu bhonti || 2,11 ||

智慧無色佛所說離一切想到彼岸
若人得離諸想已是人語意住真如

’du shes tshu rol yin zhes ’dren pas yongs su bsgrags || (4) ’du shes rnam par bshig nas spong ba pha rol ’gro ||
gang dag ’du shes bral ba ’di ni rjes thob pa || de dag pha rol phyin nas ston pa’i bka’ la gnas ||

‘Perceptions’ - mere words, so the Leaders have told us;
Perceptions forsaken and gone, and the door is open to the Beyond.
Those who succeed in ridding themselves of perceptions,
They, having reached the Beyond, fulfil the Teacher’s commandments.

saci gaṅgavālukasamāni sthihitva kalpāṃ sattveti śabda parikīrtayi nāyako ’yam |
sattvasy’ upādu kutu bheṣyati ādiśuddho eṣā sa prajñavarapāramitāya caryā || 2,12 ||

彼人住世恒沙劫不聞佛說眾生聲
眾生不生本清淨是行最上般若行

gal te ston pas kyang ni bye snyed kyi || bskal par bzhugs te sems can zhes sgra yongs bsgrags kyang ||
gzod (5) nas dag pas sems can skye bar ga la ’gyur || ’di ni shes rab pha rol phyin mchog spyod pa yin ||

If for aeons countless as the sands of the Ganges
The Leader would himself continue to pronounce the word ‘being’:
Still, pure from the very start, no being could ever result from his speaking.
That is the practice of wisdom, the highest perfection.

evaṃ jino bhaṇati apratikūlabhāṇī yad ahaṃ imāya varapāramitāya āsī |
tada vyākṛto ’hu parāpuruṣottamena buddho bhaviṣyasi anāgata-adhvanasmin || 2,13 ||

佛說種種之語言皆具最上般若義
過去佛為我受記於未來世證菩提

gang tshe nga ni pha rol phyin pa mchog ’di dang || ’thun par smra gyur de tshe sngon gyi skyes mchog gis ||
ma ’ongs pa yi dus na sangs rgyas ’gyur ro zhes || nga lung bstan par gyur ces rgyal (6) ba de skad gsung ||

Conclusion
And so the Jina concludes his preaching, and finally tells us:
“When all I said and did at last agreed with perfect wisdom,
Then this prediction I received from Him who went before me:
‘Fully enlightened, at a future time thou shalt a Buddha be!'"

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ śakraparivarto nāma dvitīyaḥ ||

[3. aprameyaguṇadhāraṇapāramitāstūpasatkāraparivarta]

佛母寶德藏般若伽陀
持無量功德建塔品第三
無垢地攝持戒波羅蜜伽陀

Chapter III The Merit Derived from Perfect Wisdom

ya imāṃ grahīṣyati paryāpuṇatī sa nityaṃ prajñāya pāramita yatra caranti nāthāḥ |
viṣa vahni śastra udakaṃ na kramāti tasyo otāru māru na ca vindati mārapakṣo || 3,1 ||

若人常受持般若所作上應諸佛行
刀劍毒藥水火等乃至諸魔不能為

shes rab pha rol phyin pa gang la mgon spyod pa || ’di ni gang zhig gus byas ’dzin dang chub byed pa ||
de la dug dang mtshon dang me dang chus mi tshugs || bdud dang bdud kyi phyogs kyis glags kyang rnyed mi ’gyur ||

“One who will take up this Perfection of Wisdom,
Wherein the Saviours course, and constantly study it;
Fire, poison, sword and water cannot harm him,
And also Mara finds no entrance, nor his host.

parinirvṛtasya sugatasya kareyya stūpāṃ pūjeya saptaratanāmayu kaścid eva |
tehi prapūrṇa siya kṣetrasahasrakoṭyo yatha gaṅgavālikasamaiḥ sugatasya stūpaiḥ || 3,2 ||

若人於佛滅度後建七寶塔以供養
如是圓滿千俱胝佛剎恒沙等佛塔

la las bde gshegs yongs su (7) mya ngan ’das pa yi || mchod rten rin chen bdun las byas shing mchod byed la |
bde bar gshegs pa’i mchod rten de dag ganggā’i || bye ma snyed kyis bye ba phrag stong zhing bkang ste ||

Someone may for the Sugata who went to rest build Stupas,
Made of the seven precious things, and worship them;
Until thousands of kotis of fields are filled with these
Stupas Of the Sugata, countless as the sands of the Ganges;

yāvanta sattva puna tāntaka kṣetrakoṭyo te sarvi pūjana kareyur anantakalpān |
divyehi puṣpavaragandhavilepanehi kalpāṃs triyadhvaparikalpa tato ’pi bhūyaḥ || 3,3 ||

眾生無邊千俱胝以妙香華塗香等
供養三世無邊劫所有功德之數量

yongs su brtag bzung zhing rnams bye ba mtha’ yas na || sems can ji snyed (4b1) ’khod pa de dag thams cad kyis ||
las gzhan mi byed lha yi me tog spos rab dang || byug pas dus gsum bskal pa’am de bas lhag mchod la ||

And like him as many beings again as there are in endless kotis of fields,
They all would do worship, without doing anything else, -
With heavenly flowers and the best perfumes and unguents, -
Let us reckon for aeons in the three periods, and still more than that:

yaś co imāṃ sugatamāta likhitva puste yata utpatī daśabalāna vināyakānām |
dhāreyi satkarayi puṣpavilepanehi kala puṇya bhonti na sa stūpi karitva pūjām || 3,4 ||

不及書寫於佛母諸佛由此而得生
若受持讀誦供養功德倍勝於佛塔

gang zhig gang las rnam ’dren stobs bcu ’byung ’gyur ba || bde bar gshegs kyi yum ’di glegs bam la bris te ||
(2) ’chang zhing me tog byug pas bsti stang byed gyur na || mchod rten byas mchod bsod nams des ni char mi phod ||

But if someone else had copied this book, the Mother of the Sugatas,
From which come forth the Guides with the ten powers,
Would bear it in mind, revere it with flowers and unguents, -
An infinitesimal portion of his merit would have those who had given worship to the Stupas.

mahavidya prajña ayu pāramitā janānāṃ dukhadharmaśokaśamanī pṛthusattvadhātoḥ |
ye ’tīta ye ’pi ca daśaddiśa lokanāthā ima vidya śikṣita anuttaravaidyarājāḥ || 3,5 ||

大明般若諸佛母能除苦惱徧世界
所有三世十方佛學此明得無上師

rgyal ba’i shes rab pha rol phyin ’di rig sngags che || sems can khams mang mya ngan sdug bsngal chos zhi byed ||
gang dag ’das dang gang dag phyogs bcu’i ’jig (3) rten mgon || rig sngags ’di bslabs sman pa’i rgyal po bla med gyur ||

Perfect Wisdom a Great Lore
This Perfection of Wisdom of the Jinas is a great lore,
Appeasing dharmas making for sorrow and ill in many a world of beings.
The Saviours of the World in the past, and in the future, and those [now] in the ten directions,
They have, by training in this lore, become the supreme physicians.

ye vā caranti cariyāṃ hitasānukampām iha vidyaśikṣita vidu spṛśiṣyanti bodhim |
ye saukhya saṃskṛta asaṃskṛta ye ca saukhyā sarve ca saukhya prasutā itu veditavyāḥ || 3,6 ||

行般若行利有情使學大智證菩提
有為無為諸快樂一切樂從般若生

gang dag phan dang snying rjer bcas pa spyad spyod pa || rig sngags ’di la bslabs nas mkhas pa byang chub reg ||
’dus byas bde dang ’dus ma byas bde gang yin pa || bde ba de kun ’di las ’byung bar rig (4) bar bya ||

And [also] those who course in the practice of pity and concern for the welfare of others,
They, the wise, by having trained in this lore, will experience enlightenment.
Those who have conditioned happiness, and those who have unconditioned happiness,
All their happiness should be known as having issued from this.

bījāḥ prakīrṇa pṛthivīsthita saṃbhavanti sāmagri labdhva viruhanti anekarupāḥ |
yāvanti bodhiguṇa pāramitāś ca pañca prajñāya pāramita te viruhanti sarve || 3,7 ||

譬如大地植諸種得和合生種種色
五波羅蜜及菩提皆從般若所生出

sa bon btab nas sa la gnas te ’byung ’gyur ba || tshogs pa rnyed nas rnam mang gzugs dag rnam par skye ||
pha rol phyin lnga byang chub yon tan ji snyed pa || de dag kun kyang shes rab pha rol phyin las skye ||

Perfect Wisdom and the Other Five Perfections
Gems exist potentially scattered in the earth,
And, when conditions are favourable, they grow in great variety:
All the qualities of enlightenment [that are in] the five perfections,
They all grow from the perfection of wisdom.

yenaiva rāja vrajate sa ha cakravartī tenaiva sapta ratanā balakāya sarve |
yenaiva prajña iya pāramitā jinānāṃ tenaiva sarvaguṇadharma samāgamanti || 3,8 ||

又如輪王出行時七寶四兵為導從
若依佛母最上行一切功德法集聚

’khor los sgyur rgyal lam gang nas ni rtag ’gro (5) ba || lam de nyid nas rin chen bdun dang dpung tshogs kun ||
gang nas rgyal ba’i shes rab pha rol phyin ’di ’gro || de nyid nas ni yon tan chos kun ’gro bar ’gyur ||

Wherever, we know, the Universal Monarch may travel,
There is all the army of all the seven precious things:
Wherever there is this perfection of wisdom of the Jinas,
There also all dharmas of good quality are brought along.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyām aprameyaguṇadhāraṇapāramitāstūpasatkāraparivarto nāma tṛtīyaḥ ||

[4. Guṇaparikīrtanaparivarta]

佛母寶德藏般若伽陀
功德品第四
發光地攝忍辱波羅蜜伽陀

Chapter IV Relative Value of Relics and Perfect Wisdom

śakro jinena paripṛcchitu praśnamāhu saci gaṅgavālikasamā siya buddhakṣetrāḥ |
jinadhātu sarvi paripūrita cūḍibaddhā imam eva prajñavarapāramitāhu gṛhṇe || 4,1 ||

帝釋有疑問佛曰恒河沙數等佛剎
佛界圓滿如芥子能受佛剎般若力

rgyal bas brgya byin dri ba yongs dris lan gsol pa || gal te gang gā’i bye snyed sangs rgyas zhing (6) gyur la ||
de kun rgyal ba’i ring bsrel byung bur bltams gyur kyang || bdag ni shes rab pha rol phyin pa ’di nyid len ||

Asked a question by the Jina, Sakra answered:
“If I could have Buddhafields like the sands of the river Ganges,
All of them filled to the top with the relics of the Jinas:
Nevertheless I would still take this wisdom, the foremost of the perfections.

kiṃ kāraṇaṃ na mi śarīri agauravatvaṃ api tū khu prajñaparibhāvita pūjayanti |
yatha rājaniśrita naro labhi sarvi pūjāṃ tatha prajñapāramitaniśrita buddhadhātuḥ || 4,2 ||

如是了知般若已此界云何不供養
譬如人王人所重住般若者合亦爾

ci slad ce na sku gdung mi gus bdag ma lags || ’on kyang shes rab yongs su bsgoms pas mchod par bgyid ||
dper na rgyal po rten mi rim gro (7) thob pa ltar || sangs rgyas ring bsrel shes rab pha rol phyin la rten ||

For what reason? It is not that I lack in respect for the relics,
But they are worshipped because they are fostered by wisdom.
Just as every man who is supported by the king gets worship,
Just so the Buddha-relics, because they are supported by the perfection of wisdom.

maṇiratna sarvi guṇayukta anarghaprāpto yasmiṃ karaṇḍaki bhave sa namasyanīyaḥ |
tasyāpi uddhṛta spṛhanti karaṇḍakasmiṃ tasyaiva te guṇa mahāratanasya bhonti || 4,3 ||

佛界般若摩尼寶具一切德價無比
經函安處經有無供養悉獲寶功德

nor bu rin chen yon tan kun ldan rin thang med || gab tshe gang du stsal ba de ni phyag bgyi ’os ||
de phyung gyur kyang gab tshe la ni dga’ bgyid de || yon tan de dag nor bu rin chen de yi lags ||

Simile of the Wishing Jewel
A precious gem, in possession of all qualities, priceless,
The basket in which it may be, should be paid homage to;
Even when it has been taken out, the basket continues to emit its radiance:
Such are the qualities of that gem.

emeva prajñavarapāramitāguṇāni yannirvṛte ’pi jinadhātu labhanti pūjām |
tasmā hu tān jinaguṇā(n) parighettukāmo so prajñapāramita gṛhṇatu eṣa mokṣo || 4,4 ||

佛滅供養於舍利不及供養於般若
若樂受持供養者是人速得證解脫

de (5a1) bzhin shes rab pha rol phyin mchog yon tan gyis || rgyal ba mya ngan ’das kyang ring bsrel mchod pa brnyes ||
de ltas gang zhig rgyal ba’i yon tan ’dzin ’tshal des || shes rab pha rol phyin blang ’di ni thar pa lags ||

Just so it is with the qualities of wisdom, the foremost perfection,
Which gain worship for the relics of the Jina even after he has gone to rest.
Therefore let him who wants to win the Jina-qualities
Take up the perfection of wisdom.
She is the liberation.”

pūrvaṃgamā bhavatu dānu dadantu prajñā śīle ca kṣānti tatha vīrya tathaiva dhyāne |
parigrāhikā kuśaladharma-avipraṇāśe ekā ca sā api nidarśayi sarvadharmān || 4. 5 ||

首行布施波羅蜜次戒忍進及禪定
受持善法不可壞彼一一生一切法

sbyin pa sbyin pa’i sngon du ’gro ba (2) shes rab ste || tshul khrims bzod pa brtson ’grus bsam gtan de bzhin no ||
dge chos chud mi gzan phyir yongs su ’dzin pa yin || ’di ni chos rnams thams cad tshul gcig ston par byed ||

Perfect Wisdom and the Other Five Perfections
[The Lord then said:] “Wisdom controls him who gives gifts,
And also morality, patience, vigour and concentration.
She takes hold of the wholesome dharmas so that they may not be lost.
She alone is also the one who reveals all dharmas.

yatha jambudvīpi bahuvṛkṣasahasrakoṭī nānāprakāra vividhāśca anekarūpāḥ |
na vi chāyanānatu bhaveta viśeṣatāpi anyatra chāyagatasaṃkhya prabhāṣamāṇā || 4,6 ||

如閻浮提種種樹百千俱胝無數色
雖一一樹影皆別無量影同一名攝

dper na ’dzam bu’i gling na shing rnams bye ba stong || rnam pa sna tshogs rnam pa (3) du ma gzugs mang ba ||
grib mar gyur pa’i grangs su brjod pa ma gtogs par || grib ma sna tshogs med cing bye brag yod ma yin ||

Simile of the Shadows
There are in Jambudvipa many thousands of kotis of trees,
Of different species, manifold and different in form;
And yet there would not also be a difference between their shadows,
But when one speaks they are all equally reckoned as shadows:

emeva pañca imi pāramitā jinānāṃ prajñāya pāramita nāmatayā bhavanti |
sarvajñatāya pariṇāmayamāṇa sarve ṣaḍapīha ekanayam archati bodhināmā || 4,7 ||

五波羅蜜五名異般若波羅復一名
一切迴施為菩提一味同歸菩提名

de bzhin rgyal ba’i pha rol phyin lnga ’di dag kyang || shes rab pha rol phyin pa’i ming nyid thob par ’gyur ||
thams cad mkhyen pa nyid phyir yongs su (4) bsngos byas na || byang chub ces byar drug po ’di kun ro gcig ’gyur ||

Just so do these five perfections of the Jinas
Have their name from the perfection of wisdom:
When they are being turned over into all-knowledge,
The name of enlightenment provides one single principle for all the six of them.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ guṇaparikīrtanaparivarto nāma caturthaḥ ||

[5. Puṇyaparyāyaparivarta]

佛母寶德藏般若伽陀
福量品第五
焰慧地攝精進波羅蜜伽陀

Chapter V The Counterfeit and the True Perfection of Wisdom

saci rūpa saṃjña api vedana cetanāyāṃ cittaṃ anitya pariṇāmayi bodhisattvo |
pra(ti)varṇikāya carate aprajānamāno na hi dharma paṇḍita vināśa karoti jātu || 5,1 ||

彼色受想行識等菩薩觀照悉無常
各各現行而不知非法非生智者見

byang chub sems dpa’ gal te rab tu mi shes bzhin || gzugs dang ’du shes tshor dang sems pa rnam par shes ||
mi rtag yongs su ston pa bcos la spyod pa ste || mkhas pa nam yang chos rnams ’jig par (5) mi byed do ||

When a Bodhisattva [falsely] reveals form, perception, feeling, will,
Or thought as impermanent [claiming that they are destroyed], -
In the counterfeit [perfection of wisdom] he courses, considering not wisely;
Because the learned never effect the destruction of a dharma.

yasmin na rūpa api vedana cāpi saṃjñā vijñāna naiva na pi cetanayopalabdhiḥ |
anupādu śūnya na ya jānati sarvadharmān eṣā sa prajñavarapāramitāya caryā || 5,2 ||

無色無受想行識是法無得復無生
了知一切法皆空是名最上般若行

gang la gzugs min tshor min ’du shes mi dmigs shing || rnam par shes pa ma yin sems pa mi dmigs la ||
chos kun skye med stong pa’i tshul du rab shes pa || ’di ni shes rab pha rol phyin mchog spyod pa yin ||

Wherein of form, of feeling, or perception,
Or consciousness, or will there is no apprehension:
By the method of emptiness and non-production [he] cognizes all dharmas.
This is the practice of wisdom, the foremost perfection.

yāvanti gaṅganadivālikatulyakṣetre tāvanti sattva arahanti vineya kaścit |
yaś caiva prajña ima pāramitā likhitvā parasattvi pustaku dadeya viśiṣṭapuṇyaḥ || 5,3 ||

如化恒沙等佛剎諸眾生證羅漢果
若能書寫此般若令他受持功德勝

la las gang gā’i klung gi bye snyed zhing rnams (6) na || sems can ji snyed ’khod kun dgra bcom nyid btul bas ||
gang gis shes rab pha rol phyin ’di yig bris te || sems can mchog la glegs byin bsod nams khyad par ’phags ||

Perfect Wisdom Greater Than Any Other Spiritual Gift
If someone would discipline in Arhatship as many beings
As there are in fields equal to the sands of the river Ganges:
And if someone else, having copied this perfection of wisdom,
Would give the book to another being, - his would be the more distinguished merit.

kiṃ kāraṇaṃ ta iha śikṣita vādiśreṣṭhā gamayanti dharma nikhilāniha śūnyatāyām |
yāṃ śrutva śrāvaka spṛśanti vimukti śīghraṃ pratyekabodhi spṛśayanti ca buddhabodhim || 5,4 ||

如佛修行云何學信重般若諸法空
速證聲聞及緣覺乃至無上正覺尊

ci phyir zhe na smra mchog de dag ’dir bslabs nas || chos rnams mtha’ dag (7) stong pa nyid du ’dir ston byed ||
de thos nyan thos myur du rnam par grol la reg || rang rgyal byang chub dang ni sangs rgyas byang chub reg ||

For what reason? The supreme Teachers, trained in this,
Make all dharmas intelligible in this emptiness.
When they have learned that the Disciples speedily experience their own kind of emancipation,
Others experience Pratyekabuddha-enlightenment, others again the Buddha-enlightenment.

asato ’ṅkurasya drumasaṃbhavu nāsti loke kuta śākhapatraphalapuṣpaupādu tatra |
vina bodhicitta jinasaṃbhavu nāsti loke kuta śakrabrahmaphala śrāvakaprādubhāvaḥ || 5,5 ||

世間無種不生樹枝葉華果悉無有
無佛誰指菩提心亦無釋梵聲聞果

myu gu med par ’jig rten sdong ’byung yong med na || de la yal ’dab me tog ’bras bu ga la ’byung ||
byang chub sems med rgyal ’byung ’jig (5b1) rten yod med na || ’bras bu brgya byin tshangs pa nyan thos ga la ’byung ||

Importance of the Thought of Enlightenment
Where there is no sprout, there can in the world be no tree.
How can therein be the production of branches, leaves, fruits or flowers?
Without the aspiration for enlightenment there is no possibility of a Jina in the world.
How then could Sakra,
Brahma, fruit and disciples manifest themselves?

ādityamaṇḍalu yadā prabhajāla muñcī karmakriyāsu tada sattva parākramanti |
tatha bodhicitta sada lokavidusya jñāto jñānena sarvaguṇadharma samāgamanti || 5,6 ||

如日舒光照諸天普使成就種種業
佛智菩提心亦然從智生諸功德法

nyi ma’i dkyil ’khor gang tshe ’od kyi dra ba ’gyed || de tshe sems can las byed brtson pa de bzhin du ||
mkhas pa shes phyir ’jig rten byang chub sems byung na || ye shes kyis ni sems can yon tan chos (2) dang ldan ||

When the orb of the sun sends forth a multitude of light,
Then beings exert themselves in doing their work:
So, when the thought of enlightenment has come into being for the sake of knowing the world,
Through its cognition all the dharmas of quality are assembled.

yatha nopatapta asato bhujagādhipasya kuta nadyaprasravu bhavediha jambudvīpe |
asatā nadīya phalapuṣpa na saṃbhaveyuḥ na ca sāgarāṇa ratanā bhavi naikarūpāḥ || 5,7 ||

如無熱池無龍主即無河流閻浮提
無河華果悉不生亦無大海種種寶

dper na ma dros mtsho la klu bdag med gyur na || ’dzam bu’i gling ’dir chu klung ’bab par ga la ’gyur ||
chu klung med na me tog ’bras bu ’byung mi ’gyur || rgya mtsho la yang rin chen gzugs mang med par ’gyur ||

If there were no Chief of the Serpents in his Anavatapta [Lake],
How could there be here in Jambudvipa a flowing along of the rivers?
And if there were no rivers, fruits and flowers could not possibly be,
And there would also be no manifold jewels in the oceans.

tatha bodhicitta asatīha tathāgatasya kuta jñānaprasravu bhavediha sarvaloke |
jñānasya co asati nāsti guṇāna vṛddhiḥ na ca bodhi sāgarasamā na ca buddhadharmāḥ || 5,8 ||

世間無佛無大智無智功德不增長
亦無佛法諸莊嚴無菩提海等等寶

de bzhin ’dir yang byang chub sems med bde (3) gshegs kyi || ye shes ’jig rten ’di dag kun du ga la ’byung ||
ye shes med na yon tan ’phel med byang chub med || rgya mtsho ’dra ba’i sangs rgyas chos kyang med par ’gyur ||

So, if there were no thought of enlightenment, how could there be
The flowing along of the cognition of the Tathagata in all these worlds?
And if there is no cognition, there can be no growth of the virtues,
No enlightenment, nor the oceanlike dharmas of the Buddha.

yāvanti loki kvaci jotikaprāṇabhūtā obhāsanārtha prabha osarayanti sarve |
varasūryamaṇḍalaviniḥsṛta ekaraśmī na kalā pi jyotikagaṇe siya sarva-ābhāḥ || 5,9 ||

譬如世間螢有光一切螢光集一處
比日一光照世間微塵數分不及一

’jig rten ’di na snang byed srog chags ji snyed pa || kun gyis snang bar bya phyir ’od rnams phyung (4) ba bas ||
nyi ma’i dkyil ’khor ’od zer gcig phyung ches mchog ste || snang byed tshogs kyi ’od rnams kun gyis char mi phod ||

The Sun and the Firefly
If all the light-emitting animals everywhere in this world
Would, for the purpose of illumination, shed light:
One single ray, issued from the orb of the sun, outshines them all,
And infinitesimal would be all the luster of the hosts of light-emitting animals.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ puṇyaparyāyaparivarto nāma pañcamaḥ ||

[6. Anumodanāparivarta]

佛母寶德藏般若伽陀
隨喜功德品第六
難勝地攝定波羅蜜伽陀

Chapter VI Supreme Merit of Dedication and Jubilation

yāvanti śrāvakagaṇāḥ prasavanti puṇyaṃ dānaṃ ca śīlamapi bhāvanasaṃprayuktam |
sa hi bodhisattva anumodana ekacitte na ca sarvaśrāvakagaṇe siya puṇyaskandho || 6,1 ||

所有聲聞眾功德布施持戒觀照行
不及菩薩發一心隨喜福蘊之少分

nyan thos tshogs rnams ji snyed sbyin dang tshul khrims dang || bsgom dang rab tu ldan pa’i bsod nams tshogs bskyed pa’ang ||
byang chub sems (5) dpa’i rjes su yi rang sems gcig la || nyan thos tshogs kyi bsod nams phung pos char mi phod ||

However much merit the hosts of Disciples may beget,
Associated with giving, morality, and [meditational] development:
But if a Bodhisattva rejoices with one single thought,
There would [by comparison] be no mass of merit in all the hosts of the Disciples.

ye buddhakoṭiniyutā purimā vyatītā ye vā anantabahukṣetrasahasrakoṭayaḥ |
tiṣṭhanti ye ’pi parinirvṛta lokanāthā deśanti dharmaratanaṃ dukhasaṃkṣayāya || 6,2 ||

所有俱胝那由他無邊佛剎千俱胝
過去現在佛說此法寶為斷一切苦

’das dus sngon gyi sangs rgyas bye ba khrag khrig gang || zhing mang mtha’ yas byed stong dag na gang bzhugs dang ||
gang yang mya ngan ’das pa ’jig rten mgon po rnams || (6) sdug bsngal zad par bya phyir rin chen chos ston pa ||

The Range of Jubilation
If we take the niyutas of kotis of Buddhas, who have gone by in the past period of time,
And those who just now abide in endlessly many thousands of kotis of Buddha-fields;
And also those Saviours of the world who, having gone to Parinirvana,
Will demonstrate the jewel of Dharma for the sake of the complete extinction of suffering;

prathamaṃ upādu varabodhayi cittupādo yāvat su dharmakṣayakālu vināyakānām |
ekasmi tatra ciya teṣa jināna puṇyaṃ saha yukta pāramita ye ’pi ca buddhadharmāḥ || 6,3 ||

以功德施佛菩提菩薩之施皆無相
先發最上菩提心至成正覺及入滅

dang po byang chub mchog tu thugs bskyed bskyed pa nas || rnam par ’dren pa rnams kyi dam chos zad kyi dus ||
de bar rgyal ba de dag bsod nams gang yin pa || pha rol phyin dang ldan dang sangs rgyas chos gang dang ||

If we consider the merit of those Jinas during the period
Beginning with the first production of the thought of the foremost enlightenment,
Until the time of the extinction of the good Dharma of the Guides,
And the dharmas connected with the perfections, and also the Buddha-dharmas,

yaś caiva buddhatanayāna(ca) śrāvakāṇāṃ śaikṣa aśaikṣa kuśalāsrava nāsravāśca |
paripiṇḍayitva anumodayi bodhisattvo sarvaṃ ca nāmayi jagārthanidāna bodhi || 6,4 ||

彼量所有佛功德咸成方便波羅蜜
及彼聲聞學無學有漏無漏諸善法
菩薩等一普迴施當為世間證菩提

gang (7) yang sangs rgyas sras rnams dang ni nyan thos dang || slob dang mi slob dge ba zag bcas zag med pa ||
bsdus nas byang chub sems dpa’ rjes su yi rang zhing || ’gro ba’i don rgyu byang chub phyir ni thams cad bsngo ||

And also the merit of the offspring of the Buddhas, and of the Disciples,
Be they in training or adepts, with outflows or without, -
Having heaped it all up, the Bodhisattva rejoices at it,
And turns it all over to the enlightenment which is linked with the weal of the world.

pariṇāmayantu yadi vartati cittasaṃjñā tatha bodhisattvapariṇāmana sattvasaṃjñā |
saṃjñāya dṛṣṭisthitu citta trisaṅgayukto pariṇāmitaṃ na bhavatī upalabhyamānam || 6,5 ||

菩薩施已不住心住心即名眾生相
有見有念名著相非是菩薩之迴施

yongs bsngo gal te sems su ’du shes ’byung (6a1) ’gyur zhing || byang chub ’du shes yongs bsngo sems can ’du shes na ||
’du shes phyir na lta gnas sems ni gsum la chags || dmigs pa yod pas yongs su bsngo bar chud ma yin ||

True and False Turning over
When in one who turns over there proceeds the perception of a thought,
Or if the turning over of the perception of enlightenment involves the perception of a being:
Established in perception, false views, and thought, it is tied by the triple attachment.
It does not become turned over to those who apprehend it.

saci eva jānati nirudhyati kṣīṇadharmā taccaita kṣīṇa pariṇāmayiṣyanti yatra |
na ca dharma dharmi pariṇāmayate kadācit pariṇāmitaṃ bhavati eva prajānamāne || 6,6 ||

如是施非無相施是法當知有滅盡
若作非法非施心乃可得名為迴施

gal te ’di ltar chos ’di ’gags shing zad pa (2) dang || gang du yongs su bsngo ba de yang zad pa dang ||
chos kyis chos la nam yang mi bsngo shes gyur na || de ltar rab tu shes pas yongs su bsngos pa yin ||

But when he thus cognizes:
These dharmas are extinct and stopped,
And wherein they are turned over, that is also extinct;
Nor is ever anywhere a dharma turned over into a dharma:
Then it does become turned over in one who thus considers wisely.

saci so nimitta kurute na ca mānayāti atha ānimitta pariṇāmita bhonti bodhau |
viṣasṛṣṭa bhojanu yathaiva kriyāpraṇīto tatha śukladharmaupalambha jinena ukto || 6,7 ||

作有相施非真施無相迴施證菩提
如上妙食雜毒藥自法著相亦如是

gal te mtshan mar byed na de ni bsngo ma yin || ji ste mtshan ma med na byang chub bsngo ba yin ||
ji ltar (3) dug dang ’dres pa’i kha zas bzang za ba || dkar po’i chos la dmigs pa’ang de ’drar rgyal bas gsungs ||

When he makes a sign, he does not turn over [to enlightenment],
But if [he turns to it as] the signless, [that] becomes turned over into enlightenment.
Just as though food mixed with poison were good to cat,
So has the taking of pure dharmas as a basis been spoken of by the Jina.

tasmā hu nāmapariṇāmana śikṣitavyā yatha te jinā kuśala eva prajānayanti |
yajjātiyo ’yaṃ prabhavo yadalakṣaṇaṃ ca anumodamī tatha tathā pariṇāmayāmi || 6,8 ||

是故迴施應當學如佛眾善悉當知
若生若相若威力悉皆隨喜而迴施

de ltas ’di ltar yongs su bsngo ba bslab bya ste || ji ltar rgyal ba de dag dge ba de mkhyen pa’i ||
rnam pa gang yin ’byung gang mtshan nyid gang yin la || rjes su yi rang (4) de lta de ltar yongs su bsngo ||

Therefore thus should one train in turning over:
As the Jinas wisely know that wholesome [root], -
Its class as it is, its origins as they are, its characteristics as they are, -
Thus do I rejoice [in that wholesome root], thus do I turn [it] over.

evaṃ ca puṇya pariṇāmayamāna bodhau na ca so hi buddha kṣipate jina uktavādī |
yāvanti loki upalambhikabodhisattvā abhibhonti sarvi pariṇāmayamāna śūro || 6,9 ||

此施佛許而印可如是得名勇猛施

de ltar bsod nams byang chub yongs su bsngo byed na || dug med sangs rgyas mi spong rgyal bas gsungs pa smra ||
de ltar yongs bsngo dpa’ bo ’jig rten dmigs can gyi || byang chub sems dpa’ ji snyed thams cad zil gyis gnon ||

And thus turning merit over into enlightement,
He does not upset the Buddha, one who preaches what the Jina has taught.
As many as there are in the world Bodhisattvas who lean on a basis
All of them surpasses the hero who turns over in this way.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyām anumodanāparivarto nāma ṣaṣṭhamaḥ ||

[7. Nirayaparivarta]

佛母寶德藏般若伽陀
地獄品第七
現前地攝智慧波羅蜜伽陀

Chapter VII Perfect Wisdom Guides the Other Perfections

jātyandhakoṭiniyutānyavināyakānāṃ mārge akovidu kuto nagarapraveśe |
vina prajña pañca imi pāramitā acakṣuḥ avināyakā na prabhavanti spṛśetu bodhim || 7,1 ||

無量盲人不見道無一得入於城郭
修六度行闕般若無力不能成菩提

(5) dmus long dmigs bu med pa byi ba khrag khrig rnams || lam yang mi shes grong khyer ’jug par ga la ’gyur ||
shes rab med na mig med pha rol phyin lnga ’di || dmigs bu med pas byang chub reg par nus ma yin ||

How can those niyutas of kotis of born-blind, who are without a guide,
Who are not conversant with the way, find an entrance to the city?
Without wisdom these five perfections are eyeless:
Those who are without the guide are unable to experience enlightenment.

yatrāntarasmi bhavate pragṛhīta prajñā tatu labdhacakṣu bhavatī imu nāmadheyam |
yatha citrakarmapariniṣṭhita cakṣuhīno na ca tāva puṇyu labhate akaritva cakṣuḥ || 7,2 ||

譬如畫像不畫眼因無眼界無功德
若有受行於智慧得名有眼及有力

gang tshe shes rab kyis ni rab tu zin gyur na || de tshe (6) mig rnyed gyur cing ’di yi ming thob bo ||
dper na ri mo’i las ni yongs zin mig med pa || ji srid mig ma bris pas rngan pa mi thob bzhin ||

When they are taken hold of by wisdom,
Then, having gained the eye, do they get that designation [i.e. ‘perfection’].
It is like a [religious] painting [of a deity or a saint] which is complete except for the eyes.
Only after the eyes are painted in does one get one’s fee.

yada dharma saṃskṛta asaṃskṛta kṛṣṇaśuklo aṇumātru no labhati prajña vibhāvamānaḥ |
yada prajñapāramita gacchati saṃkhya loke ākāśa yatra na pratiṣṭhitu kiṃci tatra || 7,3 ||

有為無為黑白法如微塵等不可得
智慧觀照如虛空故名般若出世間

gang tshe ’dus byas ’dus ma byas dang dkar nag chos || shes rab rnam par bshig nas rdul tsam mi dmigs tshe ||
’jig (7) rten dag na shes rab pha rol phyin grangs ’gro || nam mkha’ gang la’ang cung zad mi gnas de dang ’dra ||

The Attitude to Dharmas and to the Self
When one who develops wisdom to the end does not seize on the least dharma,
Conditioned or unconditioned, dark or bright;
Then one comes to speak in the world of the perfection of wisdom,
[Which is like] space, wherein nothing real whatsoever is established.

saci manyate ahu carāmi jināna prajñāṃ mociṣya sattvaniyutāṃ bahurogaspṛṣṭān |
ayu sattvasaṃjñaparikalpaku bodhisattvo na ca eṣa prajñavarapāramitāya caryā || 7,4 ||

菩薩諦信行佛行度那由他苦眾生
如是若著眾生相此非般若最上行

gal te bdag ni rgyal ba’i shes rab spyad bya zhing || sems can sdug bsngal reg pa khrag khrig mang dgrol sems ||
sems can ’du shes yongs rtog byang chub (6b1) sems dpa’ ste || ’di ni shes rab pha rol phyin mchog spyod ma yin ||

When he thinks, ‘I course in the wisdom of the Jinas,
I will set free niyutas of beings touched by many ills’:
This Bodhisattva is one who imagines the notion of beings,
And this is not the practice of wisdom, the foremost perfection.

yo bodhisattva varapāramiteti cīrṇo paricārikā ya na ca kāṅkṣati paṇḍitehi |
saha śrutva tasya puna bheṣyati śāstṛsaṃjñā so vā laghū anubudhiṣyati bodhi śāntām || 7,5 ||

菩薩若行最上行過去未曾求大智
今聞般若如佛想速證寂靜佛菩提

byang chub sems dpa’ gang zhig sngon chad spyod pa’i tshe || pha rol phyin ’dir spyod pa mkhas pa som nyi med ||
thos ma thag tu des ni ston pa’i ’du shes skyed || des ni byang chub zhi ba myur du rtogs (2) par ’gyur ||

Faith in the Perfection of Wisdom
The Bodhisattva who has observed this foremost perfection,
When in the past he served [the Buddhas], is learned and does not doubt:
As soon as he has heard it he will again recognise the Teacher,
And he will swiftly understand the Peaceful Calm of enlightenment.

satkṛtya buddhaniyutāṃ paricārikāyāṃ na ca prajñapāramita śraddadhitā jinānām |
śrutvā ca so imu kṣipiṣyati so ’lpabuddhiḥ sa kṣipitva yāsyati avīcim atrāṇabhūto || 7,6 ||

過去信佛那由他不信般若波羅蜜
或生瞋恨或誹謗是人少智墮阿鼻

sngon spyad tshe na sangs rgyas khrag khrig bkur byas kyang || rgyal ba’i shes rab pha rol phyin la ma dad na ||
thos nas blo chung de yis ’di ni spong byed de || spangs nas skyabs med gyur pa de ni mnar med ’gro ||

Though in the past he has honoured millions of Buddhas, and served them,
If without faith in the Jina’s perfection of wisdom,
Hearing of it, he will cast it away, one of small intelligence;
After he cast it away, he will go to the Avici Hell, and no one can save him.

tasmā hu śraddadhata eva jināna mātāṃ yadi icchathā spṛśitu uttamabuddhajñānam |
so vāṇijo yatha vrajitvana ratnadvīpaṃ mūlātu chedana karitva puna āgameyā || 7,7 ||

若人樂證諸佛智不能信重諸佛母
如商入海欲求寶返失於本而復還

de lta bas na gal te sangs rgyas ye shes mchog ||(3) reg par ’dod na rgyal ba’i yum ’dir dad par gyis ||
dper na tshong pa rin chen gling du song nas ni || zong zad slar log lta bur gyur na mi rung ngo ||

Therefore, have faith in this Mother of all the Jinas,
If you wish to experience the utmost Buddha-cognition:
Let him be like a merchant, who has travelled to the treasure island,
And who, having lost his goods would [nevertheless] again return [to it].

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ nirayaparivarto nāma saptamaḥ ||

[8. Viśuddhiparivarta]

佛母寶德藏般若伽陀
清淨品第八(此品攝第九歎品)
遠行地攝方便波羅蜜伽陀

Chapter VIII The Meaning of Purity

rūpasya śuddhi phalaśuddhita veditavyā phalarūpaśuddhita sarvajñataśuddhim āhuḥ |
sarvajñatāya phalaśuddhita rūpaśuddhī ākāśadhātusamatāya abhinnachinnāḥ || 8,1 ||

色清淨故果清淨果色二同一切智
若一切智清淨時如虛空界不斷壞

gzugs kyi dag pa ’bras bu dag par rig par bya || ’bras bu gzugs dag thams cad mkhyen nyid dag par ’gyur ||
thams (4) cad mkhyen nyid ’bras bu dag dang gzugs dag pa || nam mkha’i khams dang mtshungs te dbyer med gcad du med ||

The purity of form should be known from the purity of the fruit.
From the purity of form and fruit is the purity of all-knowledge.
The purity of all-knowledge and of the fruit, and the purity of form:
As with the sameness of the space-element, they are not broken nor cut apart.

traidhātukaṃ samatikrānta na bodhisattvā kleśāpanīta upapatti nidarśayanti |
jaravyādhimṛtyuvigatāś cyuti darśayanti prajñāya pāramita yatra caranti dhīrāḥ || 8,2 ||

菩薩出過於三界斷盡煩惱而現生
無老病死現滅度斯即是行般若行

skabs gsum pa gzhi thams cad shes pa bstan || dpa’ bo gar spyod shes rab pha rol phyin pa yis ||
khams gsum yang dag ’das la rnam par grol ba’ang (5) min || nyon mongs bsal bar gyur kyang skye ba ston par byed ||
rga dang na dang ’chi ba med kyang ’chi ’pho ston ||

Having transcended what belongs to the triple world, the Bodhisattvas,
[Although their] defilements [are] removed, exhibit [their] rebirth;
[Although] freed from decay, illness and death, they exhibit decease, -
This is the perfection of wisdom in which course the constantly wise.

nāmeva rūpi jagatī ayu paṅkasaktā saṃsāracakri bhramate ’nilacakratulye |
jānitva bhrāntu jagatī mṛgavāgureva ākāśa pakṣisadṛśā vicaranti prajñāḥ || 8,3 ||

世間欲色之淤泥愚人處中如風旋
亦如鹿在屋中轉智者如禽飛虛空

’gro ba ’di dag ming dang gzugs kyi ’dam la chags || rlung gi ’khor lo lta bu’i ’khor ba’i ’khor lor ’khyam ||
’gro ba ’khrul pa ri dgas rgyar chud ’drar shes (6) nas || shes rab ldan pa mkha’ la bya bzhin rnam par rgyu ||

This world is attached to the mud of name-and-form.
The wheel of birth-and-death revolves, similar to a wind-wheel.
Having cognized the revolving world as like a snare for wild beasts The wise roam about similar to the birds in space.

rūpasmi yo na carate pariśuddhacārī vijñāna saṃjña api vedana cetanāyām |
evaṃ carantu parivarjayi sarvasaṅgāṃ saṅgād vimucya carate sugatāna prajñām || 8,4 ||

若不著色無受想亦無行識乃清淨
如是離諸煩惱垢解脫名佛大智行

spyod pa yongs dag gang zhig gzugs la mi spyod cing || rnam shes ’du shes tshor ba sems par mi spyod na ||
de ltar spyod pa chags pa thams cad yongs spong zhing || chags las rnam grol bde gshegs rnams (7) kyi shes rab spyod ||

He who, coursing perfectly pure, does not course in form,
Nor in consciousness, perception, feeling or will;
Thus coursing he shuns all attachments.
Freed from attachments he courses in the wisdom of the Sugatas.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ viśuddhiparivarto nāmāṣṭamaḥ ||

[9. Stutiparivarta]

【漢譯與前第八品合】

Chapter IX All-round Purity

evaṃ carantu vidu paṇḍitu bodhisattvo saṅgā uchinnu vrajate jagatī asakto |
sūryo va rāhugrahamukta virocamāno agnīva yukta tṛṇakāṣṭhavanaṃ dahāti || 9,1 ||

菩薩如是行大智得離諸相脫輪迴
如日解脫羅睺障光明普徧照世間
火燒草木及樹林

de ltar spyod pa’i byang chub sems dpa’ mkhas gsal ba || chags pa bcad nas ’gro la chags pa med par ’gro ||
nyi ma sgra gcan gza’ bral lhang nger ’dug pa dang || me btang rtswa dang shing dang nags tshal sreg pa bzhin ||

Thus coursing, the wise and learned Bodhisattva,
Having cut off his attachments, marches on unattached to the world.
As the sun, released from the planet Rahu, blazes forth,
Or, as fire, let loose, burns up grass, log and forest.

prakṛtīya śuddha pariśuddhimi sarvadharmāṃ prajñāya pāramita paśyati bodhisattvo |
na ca paśyakaṃ labhati nāpi ca sarvadharmān eṣā sa prajñavarapāramitāya caryā || 9,2 ||

如一切法性清淨
作如是觀亦非觀如是最上般若行

chos rnams thams cad (7a1) rang bzhin dag cing yongs dag par || byang chub sems dpa’ shes rab pha rol phyin lta na ||
byed pa po yang mi dmigs chos kun mi dmigs te || ’di ni shes rab pha rol phyin mchog spyod pa yin ||

The Bodhisattva sees that all dharmas and the Perfection of Wisdom
Are pure, perfectly pure, in their essential original nature.
But he does not seize on one who sees, nor on all dharmas.
This is the practice of wisdom, the foremost perfection.”

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ stutiparivarto nāma navamaḥ ||

[10. Dhāraṇīguṇaparivarta]

佛母寶德藏般若伽陀
稱讚功德品第十
不動地攝願波羅蜜。善慧地攝力波羅蜜伽陀

Chapter X Qualifications for Perfect Wisdom

śakro jinasya paripṛcchati devarājo caramāṇa prajña katha yujyati bodhisattvo |
aṇumātra yo na khalu yujyati skandhadhātau yo eva yujyati sa yujyati bodhisattvaḥ || 10,1 ||

帝釋天主問佛言云何菩薩行智慧
佛答微塵數蘊界無此蘊界之菩薩

skabs bzhi pa rnam pa kun mngon par rdzogs par rtogs pa (2) bstan || rgyal ba la ni lha rgyal brgya byin gyis zhus pa ||
byang chub sems dpa’ shes rab spyod pa ji ltar brtson || phung po khams la rdul tsam brtson par mi byed cing ||
phung por mi brtson de ni byang chub sems dpa’ brtson ||

Sakra, King of Gods, asks the Jina:
“Coursing in wisdom, how is the Bodhisattva ‘engaged in’ it?”
“Who is ‘joined’ to not the least thing whatsoever, be it skandha, or element,
He who is ‘engaged’ thus, that Bodhisattva is ‘joined’ [to wisdom].

cirayānaprasthitu sa vedayitavya sattvo bahubuddhakoṭinayutehi kṛtādhikāro |
yo śrutva dharmi imi nirmitamāyakalpāṃ na ca kāṅkṣate ayu prayujyati śikṣamāṇaḥ || 10,2 ||

菩薩久行應可知於俱胝佛作勝緣
新學聞此生邪疑或不樂求而不學

gang zhig chos ’di sprul dang sgyu ma ’dar thos (3) nas || som nyi med cing slob la phyir zhing sbyor byed pa ||
sems can de ni ring nas theg chen zhugs rig bya || sangs rgyas bye ba khrag khrig mang la lhag byas yin ||

As one set out for long in the vehicle should that being be known,
As one who has done his duty under many niyutas of kotis of Buddhas,
Who, when he has heard that these dharmas are fictitious and like an illusion,
Does not hesitate, but makes efforts to train himself.

kāntāramārgi puruṣo bahubhījanehi gopāla sīma vanasaṃpada paśyate yo |
āśvāsaprāpta bhavatī na ca tasya trāso abhyāśa grāmanagarāṇa ime nimittāḥ || 10,3 ||

又如人行深惡道忽見邊界牧牛人
心得安隱無賊怖知去城郭而非遙

dgon pa’i lam ni dpag tshad mang por zhugs pa’i mis || gnag rdzi mtshams kyi nags tshal phun sum tshogs (4) mthong nas ||
’di dag grong dang grong khyer nye ba’i rtags snyam ste || dbugs phyin rnyed par ’gyur zhing chom rkun ’jigs pa med ||

The Simile of a Village
If a man [coming out of] a wilderness extending over many miles
Would see cowherds, or boundary lines, or woods:
He [then] regains his breath, and has no [more] fear of thieves:
[For he knows that] these are signs that a village or city is quite near:

emeva prajñavarapāramitā jinānāṃ śṛṇu tāta yo labhati bodhi gaveṣamāṇaḥ |
āśvāsaprāpta bhavatī na ca tasya trāso nārhantabhūmi na pi pratyayabuddhabhūmī || 10,4 ||

若聞最上般若已復得樂求佛菩提
如獲安隱得無怖心超羅漢緣覺地

de bzhin byang chub yongs su tshol tshe rgyal rnams kyi || shes rab pha rol phyin ’di mnyan pa gang thob pa ||
de ni dbugs phyin thob par gyur cing (5) ’jigs med de || dgra bcom sa la ma yin rkyen rtogs sa la min ||

Just so the one who searches for enlightenment, when he learns of this wisdom,
The foremost perfection of the Jinas, and gets hold of it:
He regains his breath, and he has no [more] fear,
Not even that of [falling on] the level of an Arhat or the level of a Pratyekabuddha.

puruṣo hi sāgarajalaṃ vraji paśyanāya saci paśyate drumavanaspatiśailarājam |
athavā na paśyati nimitta nikāṅkṣa bhoti a(bhyāśa)to mahasamudra na so ’tidūre || 10,5 ||

譬如人住觀大海先見大山大樹林
見此所愛祥瑞境必達大海知非遠

mi zhig rgya mtsho’i chu ni blta phyir ’gro ba yis || gal te shing dang nags tshal ri mthong da dung ring ||
ci ste rtags ma mthong na rgya mtsho chen po ni || nye bar gyur to snyam ste de la som nyi med ||

The Simile of the Ocean
As long as a man who travels to the watery ocean in order to see it,
Still sees the trees and forests of the Himalayas, [he is far from it].
But when he no longer sees these signs, he becomes free from doubt, [and knows that] ‘Quite near is the great ocean, it is not too far away':

emeva bodhivaraprasthitu veditavyo śruṇamāṇa prajña imi pāramitā jinānām |
yadyāpi saṃmukha na vyākṛtu nāyakeno tathapi spṛśiṣyati nacireṇa hu buddhabodhim || 10,6 ||

菩薩若發最上心聞此般若波羅蜜
雖未授記於佛前此證菩提亦非遠

de ltar (6) byang chub dam par rab zhugs rgyal ba yi || shes rab pha rol phyin pa ’di mnyan rig par bya ||
rnam par ’dren pas mngon sum lung bstan ma gyur kyang || sangs rgyas byang chub ring por mi thogs bdag reg ’gyur ||

Just so should be known one who has set out for the foremost enlightenment,
And who is learning about this perfection of wisdom of the Jinas.
Although he is not one who has face to face been predicted by the Leader,
He knows that ‘before long I will experience the Buddha-enlightenment.’

suvasanti kāli patite tṛṇapatraśākhā nacireṇa patraphalapuṣpa samāgamanti |
prajñāya pāramita yasyimu hastaprāptā nacireṇa bodhivara prāpsyati nāyakānām || 10,7 ||

如見春生諸草木知有華實而非遙
若人手得此般若得證菩提亦非遠

dpyid dus bzang la sdong po lo ma lhags gyur na || yal (7) gas ring por mi thogs lo ’bras me tog skrun || shes rab pha rol phyin ’di su yi lag thob pa || ring por mi thogs ’dren pa rnams kyi byang chub thob ||

The Simile of Spring
In beautiful springtime, when the stalks and leaves have come out,
From the branches will, before long, come forth [more] leaves, and fruits and flowers:
One who has been taken in hand by this perfection of wisdom,
Before long he will attain the foremost enlightenment of the Leaders.

yatha istri gurviṇi ya ceṣṭati vedanābhi jñātavyu kālu ayamasya prajāyanāya |
tatha bodhisattva śruṇamāṇu jināna prajñāṃ rati chanda vīkṣati spṛśiṣyati bodhi śīghram || 10,8 ||

亦如女人懷其妊十月滿足必誕生
菩薩若聞寶德藏速成正覺之祥瑞

dper na bud med sbrum gang sdug bsngal nyen gyur na || de ni de yi btsa’ ba’i dus la bab ces bya ||
de bzhin byang chub (7b1) sems dpa’ rgyal ba’i shes rab nyan || dga’ dang ’dun pa skyed pa myur du byang chub reg ||

The Simile of the Pregnant Woman
When a pregnant woman is all astir with pains,
One should know that the time has come for her to give birth:
Just so will the Bodhisattva, if on hearing of the wisdom of the Jinas
He beholds her with delight and zest, speedily experience enlightenment.”

caramāṇu prajñavarapāramitāya yogī na ca rūpavṛddhi na ca paśyati pārihāṇim |
dharmā adharma imu paśyati dharmadhātuṃ na ca nirvṛtiṃ spṛśati so viharāti prajñām || 10,9 ||

若行般若波羅蜜見色非增亦非減
見法非法如法界不求寂靜即般若

shes rab pha rol phyin mchog spyod tshe rnal ’byor pa || gzugs kyi ’phel ba dang ni yongs su ’grib mi mthong ||
gang zhig chos dang chos min chos dbyings mi mthong zhing || mya ngan (2) ’das la mi reg de ni shes rab gnas ||

How to Dwell in Perfect Wisdom
“When the Yogin is coursing in wisdom, the supreme perfection,
He does not see the growth of form, nor its diminution.
If someone does not see dharma, nor no-dharma, nor the Dharma-element And if he does not experience the Blessed Rest, then he dwells in wisdom.

caramāṇu yo na iha kalpayi buddhadharmāṃ bala ṛddhipāda na ca kalpayi bodhi śāntām |
avikalpakalpavigato ’dhiṣṭhānacārī eṣā sa prajñavarapāramitāya caryā || 10,10 ||

行者若不思佛法不思力足及寂靜
離思非思無相行是行最上般若行

gang zhig ’dir spyod sangs rgyas chos rnams mi rtog ste || stobs dang rdzu ’phrul rkang pa byang chub zhi mi rtog ||
rnam par mi rtog rtog bral byin gyi rlabs kyis spyod || ’di ni shes rab pha rol phyin mchog spyod pa yin ||

When he courses therein, he does not imagine the Buddhadharmas,
Nor the powers, nor the roads to psychic power, nor does he imagine the peaceful calm of enlightenment.
Not discriminating, free from constructions, coursing on resolutely,
This is the practice of wisdom, the foremost perfection.”

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ dhāraṇīguṇaparivarto nāma daśamaḥ ||

[11. Mārakarmaparivarta]

佛母寶德藏般若伽陀
魔品第十一
法雲地攝智慧彼岸伽陀

Chapter XI The Theme

buddhaṃ subhūti paripṛcchati vādicandraṃ kyantantarāyu bhaviṣyanti guṇe ratānām |
bahu antarāyu bhaviṣyanti bhaṇāti śāsta tatu alpamātra parikīrtayiṣyāmi tāvat || 11,1 ||

佛告善現汝諦聽凡夫聲聞緣覺地
斯即名為如來地一切如一彼無疑
所有稱讚離言說從彼徧照如來時
乃至成所之作智住持大金剛佛地
觀察無相住虛空應知不斷佛種故
｛此十偈僅存於漢譯｝
善現白佛言世尊云何菩薩之魔事
佛言菩薩魔事多我今為汝略宣說

smra ba’i zla ba (3) sangs rgyas la ni rab ’byor zhus || yon tan dga’ ba rnams kyi bar du gcod gang lags ||
ston pas bka’ stsal bar du gcod par ’gyur mang ste || de las re zhig cung zad tsam zhig yongs su brjod ||

Subhuti asks the Buddha, the moon of the Doctrine:
“Will there be any obstacles to the precious qualities?”
“Many obstacles there will be,” preaches the Teacher.
“Of them I will proclaim only a few:

pratibhāna neka vividhāni upapadyiṣyanti likhamāna prajña imu pāramitā jinānām |
yuta śīghra vidyuta yathā parihāyiṣyanti akaritva artha jagatī imu mārakarma || 11,2 ||

有無數魔種種變當書最上般若時
速離天宮如電滅來於世間作魔事

rgyal ba’i shes rab pha rol phyin ’di yig ’dri tshe || spobs pa tha (4) dad rnam pa du ma ’byung ’gyur zhing ||
’gro ba’i don ma byas par glog bzhin myur du yang || yongs su nyams par ’gyur ba ’di ni bdud kyi las ||

Various Obstacles
Diverse and manifold flashes of ideas will arise in him
When he copies out this wisdom, the perfection of the Jinas.
Then again they will speedily vanish, like lightning,
Without benefit to the weal of the world.

kāṅkṣā ca keṣaci bhaviṣyati bhāṣamāṇe na mamātra nāma parikīrtitu nāyakena |
na ca jāti bhūmi parikīrtitu nāpi gotraṃ na ca so śruṇiṣyati kṣipiṣyati mārakarma || 11,3 ||

或有示現樂欲說或不聽受返瞋恨
不說名姓及氏族如是魔事咸應知

’di bshad tshe na kha cig som nyi za ’gyur te || ’dren pas ’dir ni bdag gi ming yang yongs ma brjod ||
rigs dang sa dang (5) rus kyang yongs su ma brjod ces || ’di ni nyam par mi ’gyur spong ’gyur bdud kyi las ||

This is one deed of Mara.
And he may have some doubts when it is being taught:
‘My name is not proclaimed by the Leader therein;
Nor are the circumstances of my birth; nor my birthplace or clan.’
Because of that they will not listen, and reject it.
That also is Mara’s deed.

evaṃ ta mūlamapahāya ajānamāno śākhāpalāśa parieṣayiṣyanti mūḍhāḥ |
hastiṃ labhitva yatha hastipadaṃ gaveṣe tatha prajñapāramita śrutva sūtrānta eṣet || 11,4 ||

愚癡無智無方便無根寧有枝葉等
聞般若已別求經如棄全象返求足

de ltar mi shes de dag rtsa ba bor nas ni || rmongs pas yal ga dag dang ’dab ma tshol bar ’gyur ||
glang po rnyed nas glang po’i rjes ni tshol ba ltar || shes rab pha rol phyin thos (6) mdo tshol de bzhin no ||

The Bodhisattva-path and the Disciple-path
Just as, in his ignorance, someone would give up the root,
And prefer, the deluded, the branches and foliage;
[Or] as one who, when he had got an elephant, would want an elephant’s foot instead; -
Thus would be one who, having heard the Prajnaparamita, would wish for the Sutras [of the Disciples instead].

yatha bhojanaṃ śatarasaṃ labhiyāna kaścit mārgeṣu ṣaṣṭiku labhitva sa bhojanāgryam |
tatha bodhisattva ima pāramitāṃ labhitvā arhantabhūmita gaveṣayiṣyanti bodhim || 11,5 ||

如人先得百味食或得稻飯為上味
菩薩先得般若已棄捨樂求羅漢果

dper na la las ro brgya ldan pa’i zas rnyed la || zas mchog rnyed nas zas ngan tshol bar byed pa ltar ||
byang chub sems dpa’ pha rol phyin pa ’di rnyed nas || dgra bcom sa yis byang chub tshol byed de bzhin no ||

Just as one who had got superior food of a hundred [different] tastes,
Would, although he has got the best food of all, nevertheless seek for inferior food.
So would be a Bodhisattva who, having got this perfection,
Would seek for enlightenment on the level of an Arhat.

satkārakāma bhaviṣyanti ca lābhakāmāḥ sāpekṣacitta kulasaṃstavasaṃprayuktāḥ |
choritva dharma kariṣyanti adharmakāryaṃ patha hitva utpathagatā ima mārakarma || 11,6 ||

或為樂求於利養心著族姓留種跡
捨彼正法行非法是魔引入於邪道

bsti stang ’dod par ’gyur (7) zhing rnyed pa ’dod ’gyur dang || lta dang bcas pa’i sems kyis khyim ’dris byed ldan zhing ||
chos btang nas ni chos min bya ba spyod ’gyur ba || lam bor lam gol ’gro ba ’di ni bdud kyi las ||

More Obstacles
They will want honour, they will want gain,
In their hearts longing for them, intent on familiarity with the families [of the faithful].
Having spurned what is right [Dharma], they will do what is wrong;
Having left the right path, they have gone to a wrong road.
This also is Mara’s deed.

ye cāpi tasmi samaye imu dharma śreṣṭhaṃ śruṇanāya chandika utpādayiṣyanti śraddhām |
te dharmabhāṇaka viditvana kāryayuktaṃ premāpanīta gamiṣyanti sudurmanāśca || 11,7 ||

若人聞此最上法當於法師深信重
法師知魔不應著身適悅及不適悅

gang dag de yi tshe na ’dun cing dad gyur nas || chos kyi dam pa ’di ni (8a1) nyan du song ba las ||
de dag gis ni chos sgra bya ba ldan rig nas || dga’ ba med cing yid mi bde bar gyur nas ’gro ||

Even though at first they have produced faith,
Keen to hear this most excellent dharma;
When they find that the dharma-preacher is disinclined to do his work,
They will go away, devoid of joy and very sad.

imi mārakarma bhaviṣyanti ya tasmi kāle anye ca neka vividhā bahu antarāyā |
yehī samākulikṛtā bahu bhikṣu tatra prajñāya pāramita etu na dhārayanti || 11,8 ||

復有無數種種魔嬈亂無數苾芻眾
欲求持誦此般若

de yi tshe na bdud kyi las ’di ’byung bar ’gyur || de tshe gang dag gis ni dge slong mang dkrugs nas ||
shes rab pha rol phyin ’di ’dzin (2) par mi ’gyur ba’i || bar du gcod pa rnam mang gzhan yang ’byung bar ’gyur ||

Mara’s Deeds and the Buddha’s Help
When these deeds of Mara will take place,
Together with many other diverse and manifold obstacles,
Then many monks will be troubled thereby,
And will not bear in mind this Prajnaparamita.

ye te bhavanti ratanā ya anarghaprāptā te durlabhā bahupratyarthika nityakālam |
emeva prajñavarapāramitā jinānāṃ durlābhu dharmaratanaṃ baddupadravaṃ ca || 11,9 ||

不能獲得無價寶佛母般若實難得

rin chen rin thang med pa rnyed ’gyur gang dag yin || de dag dkon la dus rnams rtag tu ’tshe ba’ang mang ||
de bzhin rgyal ba’i shes rab pha rol phyin pa mchog || rin chen chos kyang dkon la rtag tu (3) ’tshe ba’ang mang ||

Where there are jewels which are priceless
And hard to get, their owners invariably have many foes.
Just so this wisdom, the foremost perfection of the Jinas,
Is the Dharma-jewel hard to get, and [connected with] many troubles.

navayānaprasthita sa sattva parīttabuddhiḥ ya imaṃ durlābhu dharmaratanaṃ parāpuṇanti |
māro ’tra utsuku bhaviṣyati antarāye buddhā daśaddiśi parigrahasaṃprayuktāḥ || 11,10 ||

初心菩薩欲樂求若十方佛而攝受
一切惡魔不能為

theg pa gsar du zhugs pa’i sems can blo chung ba || gang zhig dkon pa’i rin chen ’di ni ma rnyed pa ||
de la bar chad bya phyir bdud ni spro bar ’gyur || phyogs bcu’i sangs rgyas de dag yongs su ’dzin la sbyor ||

When a being has newly set out in the vehicle, and is limited in his intelligence,
He does not [at once] obtain this Dharma-jewel, hard to get.
Mara will then be zealous to cause obstacles.
But the Buddhas in the ten directions will be intent on helping.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ mārakarmaparivarto nāmaikādaśamaḥ ||

[12. Lokasaṃdarśanaparivarta]

佛母寶德藏般若波羅蜜經卷中｛此行僅現於漢譯｝◎般若伽陀現世品第十二

Chapter XII Perfect Wisdom the Mother of the Buddhas

mātrāya putra bahu santi gilāni kāye te sarvi durmanasa tatra prayujyayeyuḥ |
emeva buddhapiṃ daśaddiśi lokadhātau ima prajñapāramita mātra samanvāharanti || 12,1 ||

如母愛子子疾病當令父母心憂惱
十方諸佛般若生般若攝受亦復爾

ma zhig na bar gyur la bu ni mang yod pa || de (4) kun yid mi bde zhing de la rim gro byed ||
de bzhin phyogs bcu’i ’jig rten khams kyi sangs rgyas kyang || yum gyur shes rab dam pa ’di la dgongs pa mdzad ||

If a mother with many sons had fallen ill,
They all, sad in mind, would busy themselves about her:
Just so also the Buddhas in the world-systems in the ten directions
Bring to mind this perfection of wisdom as their mother.

ye ’tīta ye ’pi ca daśaddiśi lokanāthā itu te prasūta bhaviṣyanty anāgatāś ca |
lokasya darśika janetri jināna mātā parasattvacittacaritāna nidarśitā(kā) ca || 12,2 ||

如是世間諸如來乃至緣覺及羅漢
迨及般若波羅蜜皆一味法離分別

gang dag ’das dang phyogs bcu’i ’jig rten mgon gang dang || ma ’ongs dus na ’byung ’gyur de dag ’di las (5) ’byung ||
’jig rten ston pa rgyal ba rnams kyi skyed byed yum || sems can gzhan gyi sems kyi spyod pa ston par byed ||

The Saviours of the world who were in the past, and also those that are [just now] in the ten directions,
Have issued from her, and so will the future ones be.
She is the one who shows the world [for what it is], she is the genetrix, the mother of the Jinas,
And she reveals the thoughts and actions of other beings.

lokasya yā tathata yā tathatārhatānāṃ | pratyekabuddhatathatā tathatā jinānām |
ekaiva bhāvavigatā tathatā ananyā prajñāya pāramita buddha tathāgatena || 12,3 ||

如是世間諸如來乃至緣覺及羅漢
迨及般若波羅蜜皆一味法離分別

’jig rten de bzhin nyid dang dgra bcom de bzhin nyid || rang rgyal de bzhin nyid dang rgyal sras de bzhin nyid ||
gcig pa nyid de dngos bral gzhan min de (6) bzhin nyid || shes rab pha rol phyin pa de bzhin gshegs pas mkhyen ||

How the Tathagata Knows the World
The Suchness of the world, the Suchness of the Arhats,
The Suchness of Pratyekabuddhas, and the Suchness of the Jinas,
As just one single Suchness free from existence, unaltering,
Has the perfection of wisdom been understood by the Tathagata.

tiṣṭhantu lokavidunāṃ parinirvṛtānāṃ [sthita eṣa dharmataniyāma śūnyadharmā |
tāṃ bodhisattva tathatām anubuddhayanti tasmā hu buddha kṛta nāma tathāgatebhiḥ || 12,4 ||

過現大智諸菩薩各各住此法空行
彼諸菩薩如實已是故如來名作佛

mkhas pa ’jig rten gnas sam mya ngan ’das kyang rung || chos nyid skyon med chos rnams stong pa ’di gnas te ||
byang chub sems dpa’ de bzhin nyid ’di rjes su rtogs || de phyir de bzhin (7) gshegs zhes sangs rgyas mtshan gsol to ||

Whether the wise abide in the world, or whether they have gone to final Nirvana,
Firmly established remains this fixed sequence of Dharmahood:
‘Dharmas are empty.’ It is that Suchness (tathata) which the Bodhisattvas understand.
Therefore then have the Buddhas been given the name of ‘Tathagatas.’

ayu gocaro daśabalāna vināyakānāṃ] prajñāya pāramita ramyavanāśritānām |
dukhitāṃśca sattva triapāya samuddharanti na pi sattvasaṃjña api teṣu kadāci bhoti || 12,5 ||

般若園林華菓盛佛依止故甚適悅
十力諸根等淨眾乃至聲聞眾圍繞｛此行僅現於漢譯｝
般若波羅蜜高山十力諸佛而依止｛此行僅現於漢譯｝
三塗眾生悉救度度已不起眾生相

shes rab pha rol phyin pa dga’ tshal la rten pa || stobs bcu rnam ’dren rnams kyi spyod yul ’di yin te ||
sems can sdug bsngal ngan song gsum las yongs ’don kyang || de dag nam yang sems can ’du shes (8b1) ’gyur ba med ||

This is the sphere of the Guides, with their own powers,
Who reside in the delightful forests of the perfection of wisdom.
Although they fetch suffering beings out of the three places of woe,
Yet they never have anywhere the notion of a being.

siṃho yathaiva girikandari niśrayitvā nadate achambhi mṛga kṣudraka trāsayanto |
tatha prajñapāramitaniśraya narāṇa siṃho nadate achambhi pṛthutīrthika trāsayanto || 12,6 ||

師子依山而大吼諸獸聞已皆恐懼
人師子依般若吼外道邪魔悉驚怖

dper na seng ge ri sul brten nas ’jigs med par || ri dgas phra mo mang skrag byed cing sgra sgrogs ltar ||
mi yi seng ge shes rab pha rol phyin brten nas || mu stegs can mang skrag byed ’jig rten sgra yang sgrogs ||

Similes about the Buddha
When a lion, residing in his mountain cave,
Roars fearlessly, the lesser beasts are made to tremble:
Likewise, when the Lion of Men, depending on the perfection of wisdom,
Roars fearlessly, the many heretics are made to tremble.

ākāśaniśrita yathaiva hi sūrya[raśmi] tāpetimāṃ dharaṇi darśayate ca rūpam |
tatha prajñapāramitaniśrita dharmarājo tāpeti tṛṣṇanadi dharma nidarśayāti || 12,7 ||

如日千光住虛空普照大地諸相現
法王住般若亦然說度愛河之妙法

dper na nam mkhar gnas pa’i (2) nyi ma’i ’od zer ni || sa ’di skems par byed cing gzugs kyang rab tu ston ||
de bzhin chos rgyal shes rab pha rol phyin rten pa || sred pa’i chu klung skems shing chos kyang rab tu ston ||

Just as the rays of the sun, supported by the ether,
Dry up this earth, and do reveal its form:
Just so the king of the Dharma, supported by the perfection of wisdom,
Dries up the river of craving and reveals the dharma.

rūpasya darśanu adarśanu vedanāye saṃjñāya darśanu adarśanu cetanāye |
vijñānacittamanudarśanu yatra nāsti aya dharmadarśanu nidiṣṭu tathāgatena || 12,8 ||

色無相以受無相乃至想行亦復然
識亦如是五法同是法無相佛佛說

gzugs rnams mi mthong tshor ba dag kyang mi mthong zhing || ’du shes mthong ba med (3) la sems pa mi mthong zhing ||
gang la rnam par shes dang sems yid mthong med pa || ’di ni chos mthong yin zhes de bzhin gshegs pas bstan ||

The Tathagata’s Vision of Dharma
Wherein there is no vision of form, no vision of feelings,
No vision of perception, no vision of will,
No vision of consciousness, thought or mind,
This has been expounded as the vision of Dharma by the Tathagata.

ākāśa dṛṣṭu iti sattva pravyāharanti nabhadarśanaṃ kutu vimṛṣyatha etam artham |
tatha dharmadarśanu nidiṣṭa tathāgatena na hi darśanaṃ bhaṇitu śakya nidarśanena || 12,9 ||

起虛空見眾生相虛空無相不可得
佛說法法非相應不說非有非無相

nam mkha’ mthong zhes sems can tshig tu rab brjod pa || nam mkha’ ji ltar mthong ste don ’di brtag par gyis ||
(4) de ltar chos mthong ba yang de bzhin gshegs pas bstan || mthong ba dpe gzhan gyis ni bsnyad par nus ma yin ||

A vision in space is a being, so they declare.
A vision like that of space, so should you consider that object!
Thus has the vision of Dharma been expounded by the Tathagata.
But it is not possible to report on that vision by definite statements [that differ from it].

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ lokasaṃdarśanaparivarto nāma dvādaśamaḥ ||

[13. Acintyaparivarta]

佛母寶德藏般若伽陀
不思議品第十三

Chapter XIII Simile of the King and His Ministers

yo eva paśyati sa paśyati sarvadharmān sarvān amātyakiriyā ti upekṣya rājā |
yāvanti buddhakriya dharmata śrāvakāṇāṃ prajñāya pāramita sarva karoti tāni || 13,1 ||

若如是見一切法一切我見悉皆捨
佛行法及聲聞等皆從般若而成就

gang gis de ltar mthong ba de yis chos kun mthong || rgyal po btang snyoms ’dug cing blon po kun byed ltar ||
sangs rgyas mdzad dang nyan thos chos rnams ji (5) snyed pa || de dag thams cad shes rab pha rol phyin pa byed ||

Who sees thus, he sees all dharmas.
When the minister does everything, the king is evenminded.
Whatever Buddha-actions there are, whatever dharmas of the Disciples,
It is the perfection of wisdom which effects them all.

na ca rāja grāma vrajate na ca rājyarāṣṭrān sarvaṃ ca ādadati so viṣayātu āyam |
na ca bodhisattva calate kvaci dharmatāyāṃ sarvāṃśca ādadati ye guṇa buddhadharme || 13,2 ||

如王不行於國邑所有王務而自辦
菩薩離相依般若自然獲佛功德法

rgyal po grong du mi ’gro yul ’khor mi ’gro la || rang gi yul nas ’du ba thams cad sdud pa ltar ||
byang chub sems dpa’i chos nyid gang du’ang mi ’gro la || sangs rgyas sa yi yon tan gang yin thams cad (6) sdud ||

A king does not travel to villages or into the countryside;
But in his own home is the meeting-place where he assembles all:
Just so the Bodhisattva does not move away from the dharmic nature of dharmas,
But he assembles all the qualities in the Buddha-dharmas.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyām acintyaparivarto nāma trayodaśamaḥ ||

[14. Aupamyaparivarta]

Chapter XIV The Bodhisattva and Enlightenment

yasyāmi śraddha sugate dṛḍha bodhisattvo varaprajñapāramita āśayasaṃprayogo |
atikramya bhūmidvaya śrāvakapratyayānāṃ laghu prāpsyate anabhibhū(tu) jināna bodhim || 14,1 ||

若菩薩發堅固心修行最上般若行
超過聲聞緣覺地速能證得佛菩提

gang la bde gshegs byang chub sems dpa’ dad brtan yod || shes rab pha rol phyin pa mchog la bsam sbyor ba ||
nyan thos rang rgyal sa gnyis shin tu ’das byas nas || zil gyis mi non rgyal pa’i byang chub myur du thob ||

The Bodhisattva who has firm faith in the Sugata,
Who is resolutely intent on the supreme perfection of wisdom;
Gone beyond the two levels of the Disciples and Pratyekabuddhas,
He will swiftly attain, unhindered, the enlightenment of the Jinas.

sāmudriyāya yatha nāvi praluptikāye bhṛtakaṃ manuṣya tṛṇakāṣṭham agṛhṇamāno |
vilayaṃ prayāti jalamadhya aprāptatīro yo gṛhṇate vrajati pārasthalaṃ prayāti || 14,2 ||

如人欲渡於大海所乘船舫忽破壞
不依草木命不全若得依附達彼岸

dper na rgya mtshor ’jug pa’i gru ni (7) chag gyur la || mi gang ro ’am rtswa ’am shing ni mi ’dzin pa ||
chu dbus ’jig par ’gyur te ngogs su phyin mi ’gyur || gang zhig ’dzin pa rgya mtsho’i pha rol phyin par ’gyur ||

The Simile of the Ship
When a ship breaks up in the ocean,
Those who do not get hold of a corpse, a stick or a log,
Go to their destruction in the midst of the water, without having gained the shore;
But those who hold on to something, travel to the other shore and reach it:

emeva śraddhasaṃgato ya prasādaprāpto prajñāya pāramita mātra vivarjayanti |
saṃsārasāgara tadā sada saṃsaranti jātījarāmaraṇaśokataraṃgabhaṅge || 14,3 ||

若人不發堅信心依於般若求解脫
溺輪迴海無出期處生老死常苦惱

de ltar dad ldan dang ba thob pa gang zhig ni || shes rab pha rol phyin yum rjes su mi ’jug yin ||

Just so those who, although endowed with some faith and in possession of some serenity,
Reject the perfection of wisdom, the mother:
In the ocean of birth-and-death they must wander about for ever and ever,
In birth, decay, death, sorrow, turmoil, and the breaking up [of limbs].

ye te bhavanti varaprajñaparigṛhītā bhāvasvabhāvakuśalā paramārthadarśī |
te puṇyajñānadhanasaṃbhṛtayānapātrāḥ paramādbhutāṃ sugatabodhi spṛśanti śīghram || 14,4 ||

若有信心持般若解有無性見真如
是人獲福智有財速證最上佛菩提

(9a1) de dag thabs kyi yon tan shes rab yongs zin na || mchog tu rmad byung bde gshegs byang chub myur du reg ||

But those who have been taken hold of by the supreme wisdom,
Skilled in seeing the own-being of existence, seers of ultimate reality:
They are persons worthy of the vehicle who have collected the wealth of merit and cognition.
They will speedily experience the exceedingly wonderful Sugata-enlightenment.

ghaṭake apakvi yatha vāri vaheya kācit jñātavyu kṣipra ayu bhetsyati durbalatvāt |
paripakvi vāri ghaṭake vahamānu mārge na ca bhedanād bhayam upaiti ca svasti geham || 14,5 ||

如人擔水用坏器知不堅牢速破壞
若用堅牢器盛水而無破壞無憂怖
不見具信諸菩薩遠般若行求退墮

dper na la las rdza so ma btang chu skyed na || nyam chung phyir na myur du ’jig par rig par bya ||
sa btang bum par chu skyed lam du ’jig pa ya || (2) ’jig pa med cing bde bar khyim du phyin par ’gyur ||

The Simile of the Jar
It is as if someone would transport water in an unbaked jar;
One should know that it will break quickly, because it does not hold the water well.
But when water is transported in a fully baked jar, that on the way It might break there is no fear, and it gets safely to the house:
Although the Bodhisattva be full of faith,
If deficient in wisdom he swiftly reaches destruction.

kiṃcāpi śraddhabahulo siya bodhisattvo prajñāvihīna vilayaṃ laghu prāpuṇāti |
taṃ caiva śraddha parigṛhṇayamāna prajñā atikramya bodhidvaya prāpsyati agrabodhim || 14,6 ||

能發信心持般若證大菩提超二地

de bzhin byang chub sems dpa’ dad pa mang gyur kyang || shes rab rnam par nyams na myur du ma rung ’gyur ||
dad pas shes rab kyis ni yongs su zin gyur na || sa gnyis shin tu ’das te byang chub mchog thob ’gyur ||

But when taken hold of by both faith and by wisdom,
Gone beyond the two levels he will attain the supreme enlightenment.

nāvā yathā aparikarmakṛtā samudre vilayamupaiti sadhanā saha vāṇijebhiḥ |
sā caiva nāva parikarmakṛtā suyuktā na ca bhidyate dhanasamagram upaiti tīram || 14,7 ||

未有商人欲入海不造堅固大船舫
依堅固船無怖畏獲多珍寶到彼岸

(3) dper na bcos legs ma byas gru ni rgya mtsho’i nang || nor dang bcas shing tshong par bcas te ’jig par ’gyur ||
gru de legs par bcos legs byas dang ldan gyur na || mi ’jig nor dang bcas par ngogs su phyin par ’gyur ||

The Simile of the Two Ships
A ship, which is not well got ready, in the ocean Goes to destruction, together with its goods and merchants.
But when a ship is well got ready, and well joined together,
Then it does not break up, and all the goods get to the [other] shore.

emeva śraddhaparibhāvitu bodhisattvo prajñāvihīnu laghu bodhimupaiti hānim |
so caiva prajñavarapāramitāsuyukto ’kṣato ’nupāhatu spṛśāti jināna bodhim || 14,8 ||

信心菩薩亦如是離般若行遠菩提
若修最上大智行當得無上菩提果

de ltar byang chub sems dpa’ dad pas (4) yongs bsgos kyang || shes rab med na byang chub las ni myur nyams ’gyur ||
de nyid shes rab pha rol phyin pa mchog ldan na || ma smas mnyams rgyal ba’i byag chub reg par ’gyur ||

Just so a Bodhisattva, exalted in faith,
But deficient in wisdom, swiftly comes to a failure in enlightenment.
But when he is well joined to wisdom, the foremost perfection,
He experiences, unharmed and uninjured, the enlightenment of the Jinas.

puruṣo hi jīrṇa dukhito śataviṃśavarṣo kiṃcāpi utthitu svayaṃ na prabhoti gantum |
so vāmadakṣiṇadvaye puruṣe gṛhīte patanādbhayaṃ na bhavate vrajate sukhena || 14,9 ||

如百歲人復病患是人不能自行立
若得左右扶侍者隨意行往無所怖

lo brgya nyi shu lon te rgas shing sdug bsngal mi || langs kyang bdag nyid ’gro bar (5) nus pa ma yin te ||
de ni g.yas g.yon gnyis nas mi yis rten byas na || ’gyel ba’i ’jigs pa med cing bde blag ’gro bar ’gyur ||

The Simile of the Aged Man
An aged man, ailing, one hundred and twenty years old,
Although he may have got up, is not capable of walking on his own;
But when two men, both to his right and left, have taken hold of him He does not feel any fear of falling, and he moves along at ease:

emeva prajña iha durbalu bodhisattvo kiṃcāpi prasthihati bhajyati antareṇa |
so vā upāyabalaprajñaparigṛhīto na ca bhajyate spṛśati bodhi nararṣabhāṇām || 14,10 ||

菩薩般若力微劣往菩提岸不能到
兼行最上方便行得佛菩提無罣礙

de bzhin byang chub sems dpa’ shes rab stobs chung ba || rab tu zhugs par gyur kyang rab tu nyams par ’gyur ||
de nyid thabs dang (6) shes rab mchog gis yongs zin na || mi nyams de bzhin gshegs kyi byang chub reg par ’gyur ||

Just so a Bodhisattva, who is weak in wisdom,
Although he sets out, he breaks down midway;
But when he is taken hold of by skilful means and by the best wisdom,
Then he does not break down: he experiences the enlightenment of the mightiest of men.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyām aupamyaparivarto nāma caturdaśamaḥ ||

[15. Devaparivarta]

佛母寶德藏般若伽陀
天品第十五

Chapter XV The Beginner and the Good Friends

yo ādikarma sthitu bhūmiya bodhisattvo adhyāśayena vara prasthita buddhabodhim |
tehī suśiṣyagurugauravasaṃprayukto kalyāṇamitra sada sevayitavya vijñaiḥ || 15,1 ||

所有菩薩住初地發信心行般若行
為求無上菩提故親近善友及智者

byang chub sems dpa’ dang po’i las kyi sar gnas gang || lhag pa’i bsam pas sangs rgyas byang chub mchog zhugs pa ||
slob ma bzang po bla ma gus ldan de dag gis || (7) bla ma mkhas pa rnams la rtag tu bsten par bya ||

The Bodhisattvas who stand on the stage of beginners,
Who with resolute intention have set out for the supreme enlightenment of a Buddha,
They, the discerning, should, as good pupils intent on respect for their Gurus, -
Always tend their spiritual teachers [who are their ‘good friends’].

kiṃ kāraṇaṃ tatu guṇāgamu paṇḍitānāṃ prajñāya pāramita te anuśāsayanti |
evaṃ jino bhaṇati sarvaguṇāgradhārī kalyāṇamitramupaniśrita buddhadharmāḥ || 15,2 ||

大智功德云何獲當從般若波羅蜜
如是一切諸佛法功德皆從善友得

ci phyir zhe na mkhas pa’i yon tan de las ’byung || de dag shes rab pha rol phyin pa rjes su ston ||
sangs rgyas chos rnams dge ba’i bshes la rten to zhes || yon tan kun gyi mchog mnga’ rgyal ba de skad gsung ||

For what reason? From that [tending] come the qualities of the learned.
They [the good friends] [are those who] instruct in the perfection of wisdom.
Thus preaches the Jina, the holder of all the best qualities:
‘Dependent on the good friend are the Buddha-dharmas.’

dānaṃ ca śīlamapi kṣānti tathaiva vīryaṃ dhyānāni prajña pariṇāmayitavya bodhau |
na ca bodhiskandha vimṛśitva parāmṛśeyā ye ādikarmika na deśayitavya evam || 15,3 ||

修行六度般若行一一迴施於菩提
佛蘊非有不可求勿為初地如是說

(9b1) sbyin dang tshul khrims bzod dang de bzhin brtson ’grus dang || bsam gtan shes rab byang chub yongs su bsngo bar gyis ||
byang chub phung por zhen nas mchog ’dzin ma byed ces || dang po’i las can de la de skad bstan par bya ||

How a Bodhisattva Helps Beings
Giving, morality, also patience and vigour,
The concentrations and wisdom should be turned over into enlightenment.
But one should not grab at enlightenment, having considered [it as belonging to] the skandhas.
It is thus that it should be demonstrated to beginners.

evaṃ caranta guṇasāgara vādicandrāḥ trāṇā bhavanti jagatī śaraṇā ca lenā |
gati buddhi dvīpa pariṇāyaka arthakāmāḥ pradyota ulka varadharmakathī akṣobhyāḥ || 15,4 ||

菩薩修行功德海救度世間無度者
求菩提意離顛倒說最上法如電光

de ltar spyod pa legs mtsho smra ba’i zla ba rnams || (2) ’gro ba’i skyabs dang dpung gnyen dang ni gnas yin te ||
rten dang blo dang gling dang yongs ’dren don ’dod pa || gsal byed sgron ma chos mchog smra ba mi ’khrugs yin ||

Coursing thus, the Oceans of Qualities, the Moons of the doctrine
Become the shelter of the world, its refuge, and its place of rest;
The means of salvation [route], the intelligence, the islands, leaders who desire its welfare;
The light, the torch, teachers of the foremost Dharma, imperturbable.

saṃnāhu duṣkarū mahāyaśu saṃnahantī na ca skandhadhātu na ca āyatanaiḥ sanaddhāḥ |
tribhi yānasaṃjñavigatā aparigṛhītā avivartikā acalitāśca akopyadharmāḥ || 15,5 ||

發於最上菩提心不求名稱不瞋恚
離蘊識界及三乘不退不動不可取

grags chen ldan rnams bya dka’ go cha gyon byed de || phung po khams dang skye mched rnams kyi go cha min ||
(3) theg gsum ’du shes bral zhing yongs su bzung ba med || mi ldog g.yo ba med cing mi ’khrugs chos can yin ||

An armour difficult to wear the greatly determined put on;
But they are not armed with the skandhas, elements or sense-fields;
They are free from the notion of the three vehicles, and have not taken hold of it;
They are irreversible, immovable, and steadfast in their character.

te eva dharmasamudāgata niṣprapañcā kāṅkṣāvilekhavimatīvigatārthayuktāḥ |
prajñāya pāramita śrutva na sīdayanti aparapraṇeya avivartiya veditavyāḥ || 15,6 ||

於如是法得無礙達甚深理離妄想
聞般若信及化他知此菩薩住不退

de dag ’di ’dra’i chos dang ldan zhing spros pa med || the tshom som nyi yid gnyis bral zhing don dang ldan ||
shes rab pha rol phyin pa thos nas mi nur ba || gzhan (4) gyi dring mi ’jog cing mi ldog rig par bya ||

Being thus endowed with dharma, unimpeded,
Freed from hesitations, perplexity and consternation, intent on what is beneficial,
Having heard the perfection of wisdom, they do not despair.
They should be known as incapable of being led astray by others, as irreversible.

gambhīra dharma ayu durdṛśu nāyakānāṃ na ca kenacīdadhigato na ca prāpuṇanti |
etārthu bodhimadhigamya hitānukampī alpotsuko ka imu jñāsyati sattvakāyo || 15,7 ||

彼甚深法佛難知無有人得不可得
為利益故證菩提此非初心眾生知

’dren pa rnams kyi chos ’di zab ste mthong bar dka’ || sus kyang rtogs pa med cing thob par ’gyur med pa ||
de phyir phan mdzad brtser ldan byang chub brnyes nas ni || sems can tshogs sus shes snyam thugs khral chung bar mdzad ||

Perfect Wisdom and Its Conflict with the World
Deep is this dharma of the Leaders, hard to see,
Nor is it obtained by anyone, nor do they reach it.
For that reason, when he has obtained enlightenment, the Benevolent and Compassionate Becomes unconcerned, - ‘what body of beings will cognize this?’

sattvaś ca ālayarato viṣayābhilāṣī sthita agrahe abudha yo mahaandhabhūto |
dharmo anālayu anāgrahu prāpitavyo lokena sārdha ayu vigrahu prādubhūto || 15,8 ||

眾生愚癡復盲冥樂住世間求境界
法無所住無取得從無所住生世間

(5) sems can rnams ni gnas la dga’ zhing yul rnams ’dod || ’dzin la gnas shing mi mkhas blun rmongs mun pa bzhin ||
thob par bya ba’i chos ni gnas med ’dzin med de || des na ’jig rten dag dang rtsad pa ’byung ba yin ||

For beings delight in a place to settle in, they are eager for sense-objects,
Bent on grasping, unintelligent, and quite blinded.
The Dharma should be attained as nothing to settle in and as nothing to grasp.
Its conflict with the world is manifest.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ devaparivarto nāma pañcadaśamaḥ ||

[16.Tathatāparivarta]

佛母寶德藏般若伽陀
如實品第十六

Chapter XVI On Suchness

ākāśadhātu purimādiśi dakṣiṇāyāṃ tatha paścimottaradiśāya anantapārā |
uparādharāya daśaddiśi yāvadasti nānātvatā na bhavate na viśeṣaprāptā || 16,1 ||

東方虛空界無邊南西北方亦如是
乃至上下及四維無種種相無分別

nam mkha’i khams ni shar gyi phyogs dang (6) lho phyogs dang || de bzhin nub kyi phyogs dang byang phyogs pha mtha’ yas ||
steng dang ’og dang phyogs bcu’i ji snyed rnams na’ang yod || tha dad gyur pa med cing bye brag gyur pa med ||

The space-element in the eastern direction, and in the southern,
And so in the western and northern directions is boundless;
Above and below, in the ten directions, as far as it goes
There is no multiplicity, and no difference is attained.

atikrānta yā tathata yā tathatā aprāptā pratyutpanna yā tathata yā tathatārhatānām |
yā sarvadharmatathatā tathatārhatānāṃ sarveṣa dharmatathatā na viśeṣaprāptā || 16,2 ||

過去未來及現在一切佛法及聲聞
一切如實不可得不可得故無分別

’das pa’i de bzhin nyid gang ma byon de bzhin nyid || da ltar de bzhin nyid gang dgra bcom (7) de bzhin nyid ||
chos kun de bzhin nyid gang rgyal ba’i de bzhin nyid || chos kyi de bzhin nyid ’di thams cad bye brag med ||

Past Suchness, future Suchness,
Present Suchness, the Suchness of the Arhats,
The Suchness of all dharmas, the Suchness of the Jinas, -
All that is the Dharma-Suchness, and no difference is attained.

yo bodhisattva imi icchati prāpuṇetuṃ nānātvadharmavigatāṃ sugatāna bodhim |
prajñāya pāramita yujyatu yāya yukto vina prajña nāsty adhigamo naranāyakānām || 16,3 ||

菩薩樂求如是法應行方便般若行
離種種相即菩提菩薩離此無由證

bde gshegs byang chub tha dad chos dang pral gyur pa || ’di ni byang chub sems dpa’ gang zhig thob ’dod pa ||
thabs dang ldan pas shes rab pha (10a1) ’dren pa’i shes rab med na thob par ’gyur ma yin ||

Wisdom and Skill In Means
If a Bodhisattva wishes to reach this
Enlightenment of the Sugatas, free from differentiated dharmas,
He should practise the perfection of wisdom, joined to skill in means.
Without wisdom there is not the attainment of the Leaders of men.

pakṣisya yojanaśataṃ mahatātmabhāvo pañcāśatā pi abalobhayakṣīṇapakṣo |
so trāyatriṃśabhavanādiṣu jambudvīpe ātmānamosariyi taṃ vilayaṃ vrajeyyā || 16,4 ||

如鳥能飛百由旬折翅翼故飛無半
忉利天及閻浮人忘失般若故自墜

bya zhig lus che dpag tshad brgya rtsa lnga bcu par || gyur la ’dab gshog zad de nyam rtsal yod min na ||
de yis sum cu rtsa gsum gnas nas ’dzam gling ’dir || bdag nyid (2) mchongs na der ni nyam nyes gyur pa yin ||

A bird with a frame one hundred and fifty miles large
Would have little strength if its wings were lost or feeble:
If it should jump down to Jambudvipa from the abodes of the Gods of the Thirty-three,
It would travel to its destruction.

yady āpi pañca ima pāramitā jinānāṃ bahukalpakoṭiniyutāṃ samudānayeyyā |
praṇidhīnanantavipulāṃ sada sevya loke anupāya prajñavikalā pari śrāvakatve || 16,5 ||

難修前五波羅蜜經多俱胝那由劫
復以廣大願資持離方便墜聲聞位

rgyal ba rnams kyi pha rol phyin pa lnga ’di yang || bskal pa bye ba khrag khrig mang por bsgrub byas shing ||
smon lam mtha’ yas rgya chen ’jig rten rtag bsten kyang || thabs med shes rab bral ba nyan thos nyid du ltung ||

Even if he would procure these five perfections of the Jinas
For many niyutas of kotis of aeons,
And would all the time tend the world with an infinite abundance of vows; -
If he is without skill in means, deficient in wisdom, he falls into Discipleship.

niryāyanāya ya icchati buddhajñāne samacitta sarvajagatī pitṛmātṛsaṃjñā |
hitacitta maitramana eva parākrameyyā akhilārjavo mṛdugirāya parākrameyyā || 16,6 ||

樂行佛智心平等猶如父母觀一切
當行利益及慈悲常宣善軟妙言教◎

(3) sangs rgyas theg pa ’di la nges par ’byung ’dod gang || ’gro ba kun la sems snyoms pha ma’i ’du shes dang ||
phan pa’i sems dang byams pa’i yid kyis brtul bya zhing || tha ba med cing drang la tshig ’jam smra bar bya ||

The Desirable Attitude to Other Beings
If he wishes to go forth into this Buddha-cognition,
He [should have] an even mind towards the whole world, the notion of father and mother [towards all beings]
He should exert himself with a thought of benevolence, and a friendly mind;
Amenable and straight, he should be soft in his speech.”

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ tathatāparivarto nāma ṣoḍaśamaḥ ||

[17. Avinivartanīyaliṅgākāraparivarta]

◎佛母寶德藏般若伽陀
不退地祥瑞品第十七
此品攝普遍光明佛地

Chapter XVII The Theme

sthaviro subhūti paripṛcchati lokanāthaṃ araṇāya liṅga bhaṇahī guṇasāgarāṇām |
avivartiyā yatha bhavanti mahānubhāvā tāṃ vyākuruṣva jinaguṇāna pradeśamātram || 17,1 ||

時須菩提瞻仰問不退菩薩何殊勝
離言聲相云何說願佛說彼功德藏

’jig rten mgon la gnas brtan rab ’byor (4) yongs zhus pa || yon tan rgya mtsho nyon mongs ma mchis rtags bstan gsol ||
mthu che ba dag ji ltar slar ldog mi ’gyur ba || de ltar yon tan phyogs tsam rgyal bas lung bstan gsol ||

The Elder Subhuti questions the Saviour of the World:
“Teach the characteristics of those who are secluded in Peace, of the Oceans of Qualities,
How they become irreversible, and of great might.
Declare, O Jina, their qualities, merely by way of outline!”

nānātvasaṃjñavigatā gira yuktabhāṇī na ca anya te śramaṇa brāhmaṇa āśrayanti |
triyapāyavarjita vidū sadakāli bhonti daśabhiś ca te kuśalakarmapathebhi yuktā || 17,2 ||

不住沙門婆羅門及行十善離三塗
大智離於種種相如山谷響聲相應

tha dad ’du shes bral zhing rigs pa ldan tshig smra || dge sbyong dag (5) dang bram ze gzhan la rten mi byed ||
mkhas pa dus rnams rtag tu ngan song gsum po spangs || de dag dge bcu’i las kyi lam la mngon par brtson ||

Qualities of Irreversible Bodhisattvas
“They are free from the perception of multiplicity; they speak suitably;
They do not take refuge with outside Sramanas or Brahmanas.
The wise have avoided for all time the three places of woe,
And they are practised in the ten wholesome paths of action.

dharmaṃ nirāmiṣu jagasyanuśāsayanti ekāntadharmaniyatāḥ sada snigdhavākyāḥ |
sthiticaṃkramaṃ śayaniṣadya susaṃprajānā yugamātraprekṣiṇa vrajanty abhrāntacintā || 17,3 ||

若欲法無礙行化一向善說諸言教
行住坐臥四威儀一念觀心悉通達

zang zing med par ’gro la chos ni rjes su ston || chos la gcig tu dga’ zhing rtag tu tshig ’jam ldan ||
’gro ’chag (6) nyal dang ’dug par shes bzhin rab tu ldan || gnya’ shing gang tsam lta zhing ’gro la sems ’khrul med ||

Free from self-interest they instruct the world in Dharma.
They take delight in the Dharma.
They always speak gently.
Standing, walking, lying down, sitting, they are fully conscious [of what they are doing].
They walk along looking ahead only one yoke, their thoughts not wandering about.

śuciśaucaambaradharā trivivekaśuddhā na ca lābhakāma vṛṣabhā sada dharmakāmāḥ |
mārasyatītaviṣayā aparapraṇeyā catudhyānadhyāyi na ca niśrita tatra dhyāne || 17,4 ||

三業清淨如白衣不為利養故樂法
降魔境界及化他觀四禪定而不住

gtsang byas gtsang ma’i gos ’chang gsum po dben zhing dag || rnyed ’dod ma yin khyu mchog rtag tu chos ’dod pa ||
bdud kyi yul las ’das shing gzhan (7) gyi dring mi ’jog || bsam gtan bzhi la bsam gtan bsam gtan der mi gnas ||

They wear garments clean and unsoiled.
They become pure through the threefold detachment.
Majestic men they want no gain, but always Dharma.
They have passed beyond Mara’s realms.
Others cannot lead them astray.
They meditate in the four trances, but they do not use those trances as a support [for a better rebirth].

na ca kīrtikāma na ca krodhaparītacittā gṛhibhūta nitya anadhyoṣita sarva vastuṃ |
na ca jīvikāviṣayabhoga gaveṣayanti abhicāramantra na ca istriprayogamantrāḥ || 17,5 ||

不求名譽無瞋恚乃至在家塵不染
或為富貴及脫命不染纖毫之欲塵

grags pa ’dod pa ma yin khro bas sems dkris med || khyim par gyur kyang rtag tu dngos po kun ma chags ||
’tsho pa’i phyir ni ya ngas longs spyod tshol ma byed || drag shul (10b1) spyod sngags mi byed bud med sbyor sngags min ||

They do not want fame, their hearts are not overcome by anger.
As householders they remain constantly unattached to their entire property.
They do not seek to earn their livelihood in the wrong way,
Through bewitchment-spells, or the spells which are the work of women.

na ca ādiśanti puruṣaiḥ striya icchakarmāṃ pravivikta prajñavarapāramitābhiyuktāḥ |
kalahāvivādavigatā dṛḍhamaitracittā sarvajñakāma sada śāsani nimnacittāḥ || 17,6 ||

本來寂靜無所有更互相相業所緣
若求清淨不退時當行最上般若行

’dod pa’i las can pho mor ’gyur zhes ston mi byed || rab tu dben pa’i shes rab pha rol phyin
’thab dang rtsod dang bral zhing byams pa’i sems kyang brtan || kun mkhyen ’dod cing brtan la rtag tu (2) gzhol sems ldan ||

Nor do they [earn a living by] tell[ing] plausible lies to men and women.
Practised in the quite detached wisdom, the best of perfections,
Free from quarrels and disputes, their thoughts firmly friendly,
They want [to see] the all-knowing, their thoughts always inclined towards the religion.

pratyantamlecchajanavarjita-antadeśāḥ svakabhūmi kāṅkṣavigatāḥ sada merukalpāḥ |
dharmārtha jīvita tyajanti prayuktayogā avivartiyāna imi liṅga prajānitavyā || 17,7 ||

求正遍知心柔順不求二地離邊地
為法捨命如須彌是名不退之菩薩

mtha’ ’khob kla klo’i skye bo’i yul mtha’ rnam par spangs || rang gis la dogs med rtag tu ri rab ’dra ||
chos phyir srog kyang ’dor zhing rnal ’byor rab tu brtson || mi ldog rtags ni ’di dag yin par shes par bya ||

They have avoided the barbarous populations of outlying districts, of the border regions.
They are free from doubts about their own stage, always fashioned like Meru.
For the sake of Dharma they renounce their very life, intent on their practice.
These should be wisely known as the characteristics of the irreversible.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyām avinivartanīyaliṅgākāraparivarto nāma saptadaśamaḥ ||

[18. Śūnyatāparivarta]

佛母寶德藏般若伽陀
空品第十八

Chapter XVIII Deep Stations

gambhīra rupa api vedana cetanā ca vijñāna saṃjña prakṛtī animittaśāntā |
kāṇḍena gādha yatha sāgari eṣamāṇo prajñāya skandha vimṛṣitva alabdhagādhā || 18,1 ||

色受想行識甚深本來寂靜而無相
如海之深杖莫測得般若蘊亦如是

gzugs dang (3) tshor dang ’du shes sems pa rnam shes rnams || zab ste rang bzhin mtshan ma med cing rab zhi ba ||
dper na mda’ yis rgya mtsho’i gting thug tshol ba ltar || shes rab kyis ni brtags na phung po’i gting mi rnyed ||

Deep are form, feeling and will,
Consciousness and perception; signless in their essential original nature, and calm.
Like one who tries to reach the bottom of the ocean with a stalk,
So, when the skandhas have been considered with wisdom, one does not get to the bottom of them,

yo bodhisattva imu budhyati eva dharmāṃ gambhīrayānaparamārthanirupalepān |
yasmin na skandha na pi āyatanaṃ na dhātu kiṃ vā svapuṇyasamudāgamu kiṃci tasya || 18,2 ||

菩薩知此甚深法住真如乘不可染
六塵十二界體空無蘊寧有所得福

byang chub sems dpa’ gang zhig de ltar zab (4) gyur cing || theg pa don dam chags med gang la phung po dang ||
khams dang skye mched yod min chos ’di rtogs pa de’i || bsod nams yang dag grub pa de las ci zhig yod ||

When a Bodhisattva thus understands that these dharmas
In the deep vehicle are in the ultimate sense stainless;
Wherein there is neither skandha, nor sense-field, nor element,
How can there be to him the attainment of his own merit anywhere?

yatha rāgadharmacaritaḥ puruṣaḥ striyāye saṃketa kṛtva alabhantu vivartayeyā |
yāvanti cittacaritā divasena tasya tāvanta kalpa anubudhyati bodhisattvo || 18,3 ||

如人思彼染欲境心著女色如目見
乃至日日心所行菩薩思覺亦如是

dper na ’dod chags chos la spyod pa’i skyes bu zhig || bud med dus btab de (5) dang ma phrad de yi ni ||
nyin gcig sems kyi rnam rtog spyod pa ji snyed pa || de snyed bskal par byang chub sems dpas thob par ’gyur ||

The Simile of the Woman
As a man, preoccupied with matters of greed, had made a date
With a woman, and would, not having met her, indulge in many thoughts;
As many preoccupations as he would have [in his mind] during a day,
For so many aeons does a Bodhisattva strive to reach his goal.

yo bodhisattva bahukalpasahasrakoṭayo dānaṃ dadeyu vimalaṃ tatha śīla rakṣe |
yaś caiva prajñavarapāramitāprayukto dharmaṃ bhaṇeya kala puṇya na dānaśīle || 18,4 ||

若多俱胝劫布施羅漢緣覺持戒者
不如說行般若法百千萬分不及一

byang chub sems dpa’ gang zhig bskral mang bye stong du || dgra bcom rang rgyal sbyin byed tshul khrims srung byed kyang ||
gang (6) zhig shes rab pha rol phyin mchog ldan pa’i chos || brjod pa’i legs pa sbyin dang tshul khrims char mi phod ||

Considerations of Merit
If a Bodhisattva would for many thousands of kotis of aeons
Give spotless gifts, and would equally guard his morality.
And if another one were to preach the dharma associated with wisdom, the foremost perfection, -
The merit from giving and morality would [by comparison] be infinitesimal.

yo bodhisattva varaprajña vibhāvayanto tata utthito kathayi dharma nirupalepam |
taṃ cāpi nāmayi jagārthanidāna bodhau nāsti triloka śubha tena samaṃ bhaveyā || 18,5 ||

若菩薩觀般若理安住說法而無相
迴施一切證菩提彼三界師無有等

byang chub sems dpa’ gang zhig shes rab mchog bsgoms te || de las langs nas gos pa med pa’i chos brjod cing ||
de yang ’gro ba’i don phyir (7) byang chub rgyur bsngo na || dge ba de dang mnyam pa ’jig rten gsum na med ||

When a Bodhisattva, having meditated on the foremost wisdom,
Emerged therefrom [i.e. that meditation] preaches the stainless Dharma,
And turns over also [the merit from] that to the enlightenment linked to the weal of the world:
There is nothing that is lovely in the triple world that could become equal to him.

taṃ caiva puṇya puna khyāyati riktameva tatha śūnya tuccha vaśikaṃ ca asārakaṃ ca |
evaṃ carantu caratī sugatāna prajñāṃ caramāṇu puṇyu parigṛhṇati aprameyam || 18,6 ||

所說成就而無相非空非實不可得
若如是行名覺智得受成就義無邊

bsod nams de yang gsog dang de bzhin stong pa dang || gsob dang ya ma brla dang snying po med par shes ||
de ltar bde gshegs rnams kyi shes rab spyad spyod na || spyod tshe bsod (11a1) nams dpag tu med pa yongs su ’dzin ||

And just that merit is declared to be just worthless,
And likewise empty, insignificant, void and unsubstantial.
Thus coursing he courses in the wisdom of the Sugatas.
Coursing [thus] he acquires immeasurable merit.

abhilāpamātra ima jānati sarvadharmāṃ buddhena deśita prayukta prakāśitāṃś ca |
kalpāna koṭinayutāṃ bahu bhāṣamāṇo na ca kṣīyate na ca vivardhati dharmadhātuḥ || 18,7 ||

於一念知一切法信佛所說及他說
演說俱胝那由劫法界不增亦不減

sangs rgyas kyis bshad rab tu spyod cing rab bstan pa’i || chos ’di thams cad brjod pa tsam du zad shes nas ||
bskal pa bye ba khrag khrig mang bor brjod byas kyang || chos kyi dbyings la zad pa med cing (2) ’phel ba med ||

No Growth or Diminution
As mere talk he cognizes all these dharmas
Which the Buddha has demonstrated, practised and revealed.
Though he may teach for many niyutas of kotis of aeons,
Yet the Dharma-element does not get exhausted nor does it increase.

ye cāpi pañca imi pāramitā jinānām ete ’pi dharma parikīrtita nāmamātrāḥ |
pariṇāmayāti na ca manyati bodhisattvo na ca hīyate spṛśati uttamabuddhabodhim || 18,8 ||

此得名佛波羅蜜菩薩於中而說法
如名施已心不著亦不言證無上覺

rgyal ba rnams kyi pha rol phyin ces bya ba gang || chos de rnams kyang ming tsam du ni yongs su bsgrags ||
yongs bsngo rlom sems med pa’i byang chub sems dpa’ ni || nyams pa med cing sangs rgyas byang chub mchog reg ’gyur ||

And as to these five perfections of the Jinas.
These dharmas also have been proclaimed as mere words.
The Bodhisattva who turns over, without putting his mind to it,
Does not fail; but he experiences the supreme Buddha-enlightenment.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ śūnyatāparivarto nāmāṣṭādaśamaḥ

[19. Gaṅgadevābhaginīparivarta]

佛母寶德藏般若伽
陀昂誐天姊品第十九

Chapter XIX Conditioned Coproduction and the Simile of the Lamp

tailasya varti jvalitā prathame nipāte na ca dagdha varti asatā na vinā ya dagdhā |
na hi arci paścimanipāta sa varti dagdhā asatā pi paścima na dahyati dīpavarti || 19,1 ||

譬如燈光從眾緣假以膏油芯火等
光非芯火及膏油非火非芯光不有

’bru mar snying (3) po ’bar ba phrad pa dang po yis || snying po tshig min de med par yang de mi tshig ||
me lce phrad pa thams snying po tshig min la || me lce tha ma med par snying po tshig min ltar ||

The wick of a burning oil lamp, - it is not by the first incidence [of the flame]
That the wick is burned [away]; nor is it burned [away] when [that incidence] is not, without it.
Nor is the wick burned [away] by the last incidence of the flame,
And also when that last flame is not does the lamp wick not burn away.

prathameva citta spṛśatī na ca agrabodhim asatā na tasya spṛśatā puna śakya bhonti |
na ca citta paścima śivām anuprāpuṇāti asatā na tasya puna prāpaṇanāya śakyam || 19,2 ||

或有菩薩初發心不求無上菩提果
豈唯不得證菩提亦復不得寂靜故

dang po’i sems kyis byang chub mchog reg ma yin la || de med par yang de la reg par nus ma (4) yin ||
tha ma’i sems kyis byang chub zhi ba thob min la || de med par yang de thob nus pa ma yin no ||

By the first thought [of enlightenment] one does not experience the foremost enlightenment,
And again, when that is not there, one is not able to experience it;
Nor does the last thought arrive at the Bliss,
Nor again, when it is not there, is one able to reach it.

bījātu stamba phala puṣpa samāgamanti so vāniruddha asato na hi tasya vṛkṣo |
emeva citta prathamaṃ tu nidāna bodheḥ so vā niruddha asato na hi tasya bodhiḥ || 19,3 ||

從種生樹及華菓無種華菓悉皆無
發心不為佛菩提修行終遠菩提果

sa bon las ni myu gu me tog ’bras bu ’byung || de yang ’gags la shing yang med pa der min ltar ||
de bzhin dang po’i sems kyang byang chub rgyu yin te || de yang (5) ’gags la byang chub med pa de ma yin ||

The Simile of the Seed and the Fruit
From a seed trees, fruits, and flowers come forth;
When it is obstructed, or absent, then there is no tree from it.
Just so the first thought is, of course, the foundation of enlightenment;
But when it is obstructed or absent, there is no enlightenment from it.

bījaṃ pratītya ca bhaved yavaśālikādes tattatphalaṃ na ca tad asti na cāpi nāsti |
utpattito bhavati bodhir iyaṃ jinānāṃ bhāvasvabhāvavigatā bhavatīha māyā || 19,4 ||

從種子生麥穀等彼果非有亦非無
佛菩提果亦如幻離彼有性及無性

Conditioned by seeds grow barley, rice and so on;
Their fruits are in these [seeds], and yet they are not in them.
When this enlightenment of the Jinas arises,
What takes place is an illusion, which in its own-being is without existence.

udakabindu kumbha paripūryati stokastokaṃ prathame nipāti anupūrva sa paścimena |
emeva citta prathamaṃ varabodhihetur anupūrva śuklaguṇapūrṇa bhavanti buddhāḥ || 19,5 ||

譬如涓滴水細微漸次必能盈大器
初心為求無上果久修白法終能證

chu yi thigs pas bum pa dang po tha ma’i bar || rim gyis nyung ngu nyung ngus de yongs ’gengs pa ltar ||
de bzhin dang po’i sems kyang byang chub mchog rgyu ste || rim gyis dkar po’i yon tan rdzogs pa’i sangs rgyas (6) ’gyur ||

The Simile of the Water Drops Water drops fill a water jar drop by drop,
Gradually, from the first incidence to the last one.
Just so the first thought is the [initial] cause of supreme enlightenment;
Gradually are the bright qualities fulfilled in the Buddhas.

śūnyānimittapraṇidhiṃ caramāṇu dharmā na ca nirvṛtiṃ spṛśati no ca nimittacārī |
yatha nāviko kuśala gacchati ārapāram ubhayānti asthitu na tiṣṭhati arṇavesmin || 19,6 ||

行空無相無願行不求寂靜無行相
亦如船師善濟渡不著兩岸非中流

stong pa mtshan med smon pa med pa’i chos spyod cing || mya ngan ’das la mi reg mtshan mar mi spyod pa ||
dper na mnyan pa mkhas pa phar ’gro tshur ’gro yang || mtha’ gnyis mi gnas rgya mtshor gnas pa med pa bzhin ||

The Meaning of Emptiness
He courses in dharmas as empty, signiess and wishless;
But he does not experience the Blessed Rest, nor does he course in a sign:
As a skilful ferryman goes from this [shore] to the other shore,
But does not stand at either end, nor does he stand in the great flood.

evaṃ carantu na ca manyati bodhisattvo ahu vyākṛto daśabalehi spṛśeya bodhim |
na ca trāsu bodhi bhavate na ihāsti kiṃcid evaṃ carantu caratī sugatāna prajñām || 19,7 ||

菩薩修行無所著乃得受佛菩提記
若了菩提非所有此即是行佛般若

de ltar spyod pa’i byang chub sems (7) dpa’ ’di snyam bdag || stobs bcus lung bstan byang chub reg ’gyur rlom sems med ||
’di la ci yang med ces byang chub skrag pa med || de ltar spyod pa bde gshegs shes rab spyod pa yin ||

Thus coursing, the Bodhisattva also does not think:
‘Predestined by those who have the ten powers, may I experience enlightenment!’ Nor is he trembling [because he sees that] enlightenment is here not anything.
Thus coursing he becomes one who courses in the wisdom of the Sugatas.

kāntāramārgi durabhikṣi savyādhi lokāṃ paśyitva nāsti bhaya uttari saṃnahante |
aparāntakoṭi sada yukta prajānamāno aṇumātra kheda manaso na upādiyāti || 19,8 ||

譬如疾疫飢饉道菩薩中行無怖畏
小人知已悉往來得無苦惱如微塵

’jig rten dgon pa’i lam dang mu ge nad bcas par || mthong (11b1) nas skrag pa med cing de nas go gyon te ||
phyi ma’i mu mthar rtag tu brtson zhing rab shes nas || yongs su skyo ba’i yid ni rdul tsam skyed mi byed ||

The Attitude to Places Which Might Inspire Fear
When they have seen a world which is a wilderness, full of famine and disease,
They have no fear, and go on putting on the armour.
For the wise are always joined to the limit which is further on.
They do not produce the least fatigue in their minds.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ gaṅgadevābhaginīparivarto nāmaikānnaviṃśatimaḥ ||

[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 ||

[21. Mārakarmaparivarta]

佛母寶德藏般若伽陀
魔業品第二十一

Chapter XXI Pride and Other Deeds of Mara

athavāsya manyan upapadyati vyākṛto ’smi satyādhiṣṭhāna vividhāni samṛddhyayanti |
yadi anya vyākṛtaku manyati bodhisattvo jñātavya manyanasthito ayu alpabuddhiḥ || 21,1 ||

我得授記非能所是實願力得增長
若見授記及能所是名執著及少智

ci ste de ni bden pa’i byin rlabs sna tshogs dag || ’byor pas bdag lung (13a1) bstan snyam rlom sems ’byung ba’am ||
gal te byang chub sems dpa’ gzhan gyis lung bstan rlom || rlom sems gnas pa de ni blo chung shes par bya ||

But when there arises in him the conceit, ‘I have been predestined
[Because] by [my] declaration of the Truth manifold things get accomplished,'
When a Bodhisattva sets himself above other [Bodhisattvas] as one who has been predestined,
One should know that he stands in conceit, and has little intelligence.

nāmādhiṣṭhāna puna māra upāgamitvā evaṃ vadiṣyati idaṃ tava nāmadheyam |
mātāpitāya anusaptamupaiti vaṃśo buddho yadā bhavi idaṃ tava nāmadheyam || 21,2 ||

菩薩有執魔即知現親友相來嬈惱
或作父母七代人言汝名此佛可證

ming gi gzhi las bdud ni nye bar ’ongs gyur nas || ’di skad smras te ’di ni khyod dang pha ma (2) dang ||
khyod kyi bdun mes rgyud kyi bar gyi mir yin zhing || gang tshe khyod ni sangs rgyas ’gyur ba’i ming ’di yin ||

Again, as to the power of the name, Mara, having approached,
Will say [to him]: ‘This is your name.‘
The lineage of [your] father and mother for seven generations backwards he runs through;
‘When you are a Buddha, this will then be your name!’

dhutavṛtta yādṛśu sa bheṣyati yuktayogī pūrvaṃ pi tubhya imi āsi guṇovarūpā |
yo eva śrutva abhimanyati bodhisattvo jñātavyu māru paryutthitu alpabuddhiḥ || 21,3 ||

魔所現作無數相皆云愍汝作利樂
菩薩聞已有所忻是名少智魔所著

sbyangs sdom rnal ’byor ldan pa ci ’dra ’byung ’gyur la || khyod sngon yon tan tshul yang ’di ’dra’o zhes brjod do ||
de skad gang thos rlom sems byang chub (3) sems dpa’ ni || bdud kyis yongs su bslang zhing blo chung rig par bya ||

If he is one who has behaved in accordance with the ascetic practices, a devoted Yogin,
[Mara will tell him:] ‘Formerly [in your past lives] you have also had these very same qualities.‘
The Bodhisattva who, on hearing this, becomes conceited,
One should know him to be possessed by Mara, of little intelligence.

pravivikta grāmanagare girikandarāṇi raṇyā vivikta vanaprastha niṣevamāṇo |
ātmānukarṣi para paṃsayi bodhisattvo jñātavyu māru paryutthitu alpabuddhiḥ || 21,4 ||

或住城隍及聚落山林曠野寂靜處
自稱己德毀他人應知少智為魔作

rab tu dben pa’i grong dang grong khyer ri sul dang || dgon pa dben pa nags khrod rab tu sten byed cing ||
bdag stod gzhan la smod pa’i byang chub sems dpa’ ni || bdud kyis yongs su (4) bslang zhing blo chung rig par bya ||

Faults in Connection with Detachment
Though he might practise quite detached from villages or cities in a mountain cave,
In a remote forest, or in isolated woods, -
The Bodhisattva who exalts himself, who deprecates others,
One should know him to be possessed by Mara, of little intelligence.

grāme ca rāṣṭri nigame viharanti nityaṃ rahapratyayāni spṛhatāṃ janayanti tatra |
anyatra sattvaparipācanabodhiyuktā eṣo viveku kathito sugatātmajānām || 21,5 ||

雖住城隍聚落中不求聲聞緣覺證
此心為度眾生故我說是名為菩薩

rtag tu grong dang yul ’khor grong rdal gnas byed cing || sems can smin byed byang chub brtson pa ma gtogs par ||
de ni dgra bcom rang rgyal ’dod pa gzhan mi skye || ’di ni bde bar gshegs kyi sras kyis dben par gsungs ||

Although they may constantly dwell in a village, a royal city [or] a market town;
If therein they do not generate longing for the vehicle of the Arhats and Pratyekabuddhas,
But are devoted to enlightenment for the sake of maturing beings:
Then this has been preached as the detachment of the Sugata’s sons.

yo pañcayojanaśate girikandareṣu vyālāvakīrṇi nivasedbahuvarṣakoṭī |
no cā viveku imu jānati bodhisattvo saṃkīrṇa so viharate adhimānaprāptaḥ || 21,6 ||

五百由旬山險深共諸惡獸多年住
若見逼迫著我慢若無分別知菩薩

gang (5) zhig dpag tshad lnga brgya yod pa’i ri yi sul || sbrul gyis gang bar lo mang bye bar gnas byed kyang ||
dben pa ’di mi shes pa’i byang chub sems dpa’ de || lhag pa’i nga rgyal rnyed nas ’dre bar gnas pa yin ||

Though he may reside in mountain caves, five hundred miles wide,
Infested with wild beasts, for many kotis of years:
That Bodhisattva does not know this [true] detachment
If he dwells contaminated by conceit.

so caṃkramārtham abhiyuktakabodhisattvān baladhyāna-indriyavimokṣasamādhiprāptān |
abhimanyate na imi raṇyavivekacārī na vivekagocaru ayaṃ hi jinena ukto || 21,7 ||

菩薩住彼為世間得力解脫三摩地
彼著山野寂靜行此亦知彼魔所作

byang chub sems dpa’ ’gro ba’i don brtson (6) bsam gtan dang || stobs dang dbang po rnam thar ting ’dzin thob de la ||
’di ni dgon dben spyod pa min snyam brnyas byed pa || de ni bdud kyi spyod yul gnas zhes rgyal bas gsungs ||

When he feels superior to Bodhisattvas who practise for the weal of the world,
And who have attained the concentrations, emancipations, faculties, trances and powers,
On the ground that they do not course in the detachment of the remote forest, -
Of him the Jina has said that ‘he is established in Mara’s sphere.‘

grāmānti yo viharate athavā araṇye dvayayānacittavigato niyato ’grabodhim |
eṣo viveku jagadarthabhiprasthitānāṃ ātmā kṣiṇoti tulayeya sa bodhisattvo || 21,8 ||

雖住城隍及山野樂佛菩提離二乘
修如是行利世間一念如秤名菩薩

gang zhig grong ngam ’on te dgon par gnas kyang rung || theg pa gnyis kyi (7) sems bral byang chub mchog nges na ||
’di ni ’gro don zhugs pa rnams kyi dben pa ste || byang chub sems dpa’ drod snyom de ni bdag nyid nyams ||

Whether he dwells in the neighbourhood of a village, or in the remote forest:
If he is free from the thought of the twofold vehicle and fixed on the supreme enlightenment,
Then this is the detachment of those who have set out for the weal of the world.
As one whose self is extinct should that Bodhisattva be considered.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ mārakarmaparivarto nāmaikaviṃśatitamaḥ ||

[22. Kalyāṇamitraparivarta]

佛母寶德藏般若伽陀
善友品第二十二

Chapter XXII The Good Friends and the Perfections

tasmā hu mānu nihanitvana paṇḍitena guruāśayena varabodhi gaveṣamāṇaḥ |
vaidyo va ātura svarogacikitsanārthaṃ kalyāṇamitra bhajitavya atandritena || 22,1 ||

有大智者依師學速疾得證無上覺
亦如良醫除眾患學從善友心無疑

de lta bas na byang chub dam pa tshol ba yis || bsam pa drag ldan mkhas pas nga rgyal nges bcom ste ||
(13b1) nad pa’i tshogs kyis gso phyir sman pa sten pa ltar || g.yel pa med par dge ba’i bshes gnyen bsten par bya ||

Therefore then the learned who has slain pride,
Who seeks with weighty resolution for the best enlightenment,
Should, as one attends upon a physician to be cured of a multitude of ailments,
Attend upon the good friend, undaunted.

buddhā ya bodhivaraprasthita bodhisattvā kalyāṇamitra imi pāramitā nidiṣṭāḥ |
te cānuśāsaka iyaṃ pratipattibhūmī duvi kāraṇena anubudhyati buddhabodhim || 22,2 ||

菩薩行佛菩提行依彼善友波羅蜜
此最上地能調伏為二種事證菩提

sangs rgyas byang chub mchog zhugs byang chub sems dpa’ dag || pha rol phyin dang bcas te dge ba’i bshes su bsten ||
de dag rjes su ston byed ’di ni (2) bsgrub pa’i sa || rgyu rnam gnyis kyis sangs rgyas byang chub myur du rtogs ||

The Buddhas, the Bodhisattvas who have set out for the best enlightenment,
And [those who have] these perfections have been enumerated as ‘the good friends.’
It is they who instruct them [i.e. the Bodhisattvas] in these progressive stages,
For a double reason they [quickly] understand the Buddha-enlightenment.

atikrāntanāgata jinā sthita ye diśāsu sarveṣu mārgu ayu pāramitā ananyo |
obhāsa ulka varabodhayi prasthitānām āloka śāstri imi pāramitā pradiṣṭāḥ || 22,3 ||

過去未來十方佛行此正道無異路
行佛菩提最上行說波羅蜜如電光

rgyal ba ’das dang ma byon phyogs bcur gang bzhugs pa || kun lam pha rol phyin pa ’di yin gzhan ma yin ||
pha rol phyin ’di byang chub mchog la zhugs rnams kyi || gsal dang sgron (3) dang snang dang ston mchog yin zhes bshad ||

The past and future Jinas, and those who stand [just now] in all the ten directions,
They all [have] this perfection for their path, and no other.
As a splendid illumination, as a torch, as a light, as the Teacher
Have these perfections been described to those who have set out for the best enlightenment.

yatha prajñapāramita śūnyata lakṣaṇena tathalakṣaṇā ya imi jānati sarvadharmān |
śūnyānalakṣaṇa prajānayamāna dharmān evaṃ carantu caratī sugatāna prajñām || 22,4 ||

如彼般若空無相知諸法相亦如是
了知一切法皆空此即名行佛般若

ji ltar shes rab pha rol phyin pa mtshan nyid stong || chos ’di thams cad mtshan nyid de dang ’drar shes shing ||
chos rnams stong zhing mtshan ma med par rab shes na || de ltar spyod pa bde gshegs shes rab spyod pa yin ||

As he cognizes the perfection of wisdom through the mark of emptiness,
So by the same mark he cognizes all these dharmas;
When he wisely knows dharmas as empty, as without marks,
In coursing thus he courses in the wisdom of the Sugatas.

āhārakāma parikalpayamāna sattvāḥ saṃsāri yuktamanasaḥ sada saṃsmaranti |
ahu mahya dharma ubhi eti abhūta śūnyā ākāśagaṇṭhi ayu ātmana baddha bāle || 22,5 ||

繫著色欲及飲食常在輪迴不休息
此愚迷人所見倒於不實法生實想

sems (4) can yongs su ltogs pa zas la ’dod byed cing || ’khor bar chags pa’i yid dang ldan rnams rtag tu ’khor ||
bdag dang bdag gi chos gnyis yang dag min stong ste || byis pa bdag nyid kyis ni mkha’ la mdud pa bor ||

Defilement and Purification
In want of food, indulging in imagination, beings
Always wander about in birth-and-death, their minds attached.
Both I and Mine as dharmas are unreal and empty.
By his own self has the fool become entangled in space.

yatha śaṅkitena viṣasaṃjñata abhyupaiti no cāsya koṣṭhagatu so viṣu pātyate ca |
emeva bālupagato ahu mahya eṣo ahasaṃjñi jāyi mriyate ca sadā abhūto || 22,6 ||

譬如得食疑有毒以虛妄見而不食
愚人妄心生我想以我想故有生死

dper na dogs pa’i ’du shes kyis ni (5) dug bslang ba || dug de khong du song ba med kyang brgyal bar ’gyur ||
de bzhin byis pa bdag dang bdag gir khas len pa || bdag der ’du shes yang dag mi rtag skye zhing ’chi ||

As someone who suspects that he has been poisoned
May well be struck down, although no poison has got into his stomach;
Just so the fool who has admitted into himself [the notions of] I and Mine
Is forced by that quite unreal notion of an I to undergo birth and death again and again.

yatha udgraho tatha prakāśitu saṃkileśo vyodāna ukta ahu mahya anopalabdhi |
na hi atra kaści yo kliśyati śudhyate vā prajñāya pāramita budhyati bodhisattve || 22,7 ||

亦如恒說諸煩惱於諸煩惱不著相
煩惱清淨俱無有如是菩薩知般若

ji ltar ’dzin pa de ltar kun nas nyon mongs bstan || bdag dang bdag gir mi (6) dmigs rnam par byang bar gsungs ||
’di la gang yang nyon mongs rnam dag ’gyur med par || byang chub sems dpas shes rab pha rol phyin pa rtogs ||

Where one takes notice, there is defilement, so it has been revealed;
The non-apprehension of I and Mine has been called purification.
But there is herein no one who is defiled or who is cleansed.
Then the Bodhisattva has understood the perfection of wisdom.

yāvanta sattva nikhile iha jambudvipe te sarvi bodhivaracitta upādayitvā |
dānaṃ daditva bahuvarṣasahasrakoṭīḥ sarvaṃ ca nāmayi jagārthanidāna bodhau || 22,8 ||

如閻浮提諸眾生皆發無上菩提心
多千俱胝劫布施迴施一切證菩提

’dzam bu’i gling na sems can ji snyed ma lus pa || de dag thams cad byang chub mchog (7) tu sems bskyed nas ||
lo stong bye ba mang por sbyin pa byin byas la || kun kyang ’gro ba’i don du byang chub rgyur bsngo yang ||

The Supreme Merit of Perfect Wisdom
If as many beings as there are here in the entire Jambudvipa
Would all, having aspired for the foremost enlightenment,
And having given gifts for many thousands of kotis of years
Dedicate it all to the enlightenment linked to the weal of the world;

yaś caiva prajñavarapāramitābhiyukto divasaṃ pi antamaśa ekanuvartayeyā |
kalapuṇya so na bhavatī iha dānaskandho tadatandritena sada osaritavya prajñā || 22,9 ||

若復有人於一日奉行最上般若行
千俱胝施不及一行般若功無為故

gang zhig shes rab pha rol phyin mchog mngon brtson pa || tha na nyi ma gcig cig rjes su ’thun byed na ||
de la sbyin pa’i (14a1) phung pos bsod nams char mi phod || de phyir g.yel med rtag tu shes rab ’jug par bya ||

But if someone else, practised in wisdom, the foremost perfection,
Would for even one single day comply with it:
An infinitesimal merit would here that heap of giving bring.
Therefore the undaunted should always plunge into wisdom.

caramāṇu prajñavarapāramitāya yogī mahatīṃ janeti karuṇāṃ na ca sattvasaṃjñā |
tada bhonti sarvajagatī vidu dakṣiṇīyā satataṃ amoghu paribhuñjati rāṣṭrapiṇḍam || 22,10 ||

菩薩大悲行般若度眾生故不起想
恒行乞食於國城是得一切名大智

shes rab pha rol phyin mchog spyod pa’i rnal ’byor pa || snying rje chen po bskyed kyang sems can ’du shes med ||
de tshe mkhas pa ’gro ba kun gyi sbyin gnas (2) ’gyur || rtag tu yul ’khor bsod snyoms don yod yongs su spyod ||

Compassion and Perfect Wisdom
When the Yogin courses in wisdom, the best of perfections,
He engenders the great compassion, but no notion of a being.
Then the wise becomes worthy of the offerings of the whole world,
He never fruitlessly consumes the alms of the realm.

cirabuddhadevamanujān triapāyi sattvān parimocituṃ ya iha icchati bodhisattvo |
pṛthumārgu tīru upadarśayi sattvadhātau prajñāya pāramita yukta divā ca rātrau || 22,11 ||

菩薩欲度於人天乃至三塗極苦眾
皆令速到於彼岸晝夜勤行於般若

byang chub sems dpa’ gang ’dir yun ring ’brel pa yi || lha mi ngan song gsum gyi sems can dgrol ba’i phyir ||
lam yangs pha rol sems can khams la ston ’dod pas || nyin mtshan (3) shes rab pha rol phyin la brtson par bya ||

The Bodhisattva who wishes to set free the gods and men,
Bound for so long, and the beings in the three places of woe,
And to manifest to the world of beings the broad path to the other shore,
Should be devoted to the perfection of wisdom by day and by night.

puruṣo ya agru ratanasya alabdhapūrvo aparasmi kāli puna labdhva bhaveya tuṣṭo |
sa ha labdhva nāśayi puno ’pi pramādabhūto nāśitva duḥkhi satataṃ ratanābhikāṅkṣī || 22,12 ||

如人欲求無價寶必過大海諸險難
無心忽爾而獲得憂惱皆除喜無量

mi zhig sngon chad ma rnyed pa yi rin chen mchog || dus gzhan zhig na rnyed par gyur te dga’ ba las ||
rnyed ma thag tu bag med gyur te stor na ni || stor bas rin chen mngon ’dod rtag tu sdug bsngal lo ||

The Simile of the Pearl of Great Price
A man who had gained at some time a very fine jewel
Which he had not got before, would be contented.
If, as soon as he had gained it, he would lose it again through carelessness,
He would be sorry and constantly hankering after the jewel.

emeva bodhivaraprasthita ratnatulyo prajñāya pāramita yogu na riñcitavyo |
ratanaṃ va labdhva gṛhamāṇu abhinnasattvo anubuddhayati tvarito śivamabhyupaiti || 22,13 ||

求菩提寶亦如是勤行般若諸功德
得無取捨無上寶菩薩速證於菩提◎

de ltar byang chub mchog (4) zhugs rin chen lta bu yi || shes rab pha rol phyin la rnal ’byor dor mi bya ||
rin chen rnyed nas blangs te rab tu brtson dkris nas || myur du ’gro bar byed pa zhi bar ’gyur ba bzhin ||

Just so the Yogin who has set out for the best enlightenment
Should not get parted from the perfection of wisdom, which is comparable to a jewel,
Seizing the jewel which he has gained, with growing energy
He moves forward, and swiftly he comes to the [state of] Bliss.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ kalyāṇamitraparivarto nāma dvāviṃśatitamaḥ ||

佛母寶德藏般若波羅蜜經卷中

[23. Śakraparivarta]

佛母寶德藏般若波羅蜜經卷下
◎法王品第二十三

Chapter XXIII The Superior Position of Bodhisattvas

udayāti sūryu vigatāśca marīcimālā vidhamitva sarva tamasākulamandhakāram |
avibhonti sarva krimijotikaprāṇabhūtāṃ sarvāṃśca tārakagaṇānapi candra-ābhām || 23,1 ||

日出光明照世間雲幻焰散黑闇滅
所有螢光及眾星乃至滿月皆映蔽

nyi ma sprin dang bral ba’i ’od zer dra pa can || mun nag thibs po mun pa thams cad (5) ’joms ’char ba ||
srin bu me khyer srog chags ’byung po thams cad dang || skar ma’i tshogs dang zla ba’i ’od kun zil gyis gnon ||

When the sun rises, free from clouds and one blaze of rays,
Having dispelled the entire blinding and confusing darkness,
It outshines all animals such as glowworms,
And also all the hosts of the stars, and the lustre of the moon.

emeva prajñavarapāramitāṃ caranto vidhamitva dṛṣṭigahanaṃ vidu bodhisattvo |
abhibhonti sarvajagatī rahapratyayāṃśca śūnyānimittacarito pṛthu bodhisattvo || 23,2 ||

菩薩住空無相願行於最上大智行
羅漢緣覺證皆超一切邪見俱能破

de bzhin byang chub sems dpa’ shes rab pha rol phyin || mchog spyod stong pa dang ni mtshan ma med spyod pa ||
mkhas pas (6) lta ba’i thibs po bcom nas ’gro kun dang || dgra bcom rang rgyal byang chub sems mang zil gyis gnon ||

Just so the wise Bodhisattva, who courses in wisdom, the foremost perfection:
Having destroyed the jungle of views,
The Bodhisattva who courses in emptiness and the signless
Very much surpasses the whole world, as well as the Arhats and Pratyekabuddhas.

yatha rājaputra dhanadāyaku arthakāmo sarveṣu śreṣṭha bhavate abhigāminīye |
sa hyeṣa etarahi sattva pramocayāti prāgeva rājyasthitu bheṣyati paṭṭadhārī || 23,3 ||

譬如王子施財寶自在能利諸眾生
眾生歡喜悉隨順無疑當得嗣王位

dper na rgyal po’i bu zhig nor gtong don ’dod pa || kun gyi gtso bor gyur te mngon par ’gro bya ’os ||
’di ni de lta na yang sems can mang dga’ (7) byed || |thabs thob gyur te rgyal srid gnas nas smos ci dgos ||

The Simile of the King and the Crown Prince
Just as the son of a king, a giver of wealth, desiring the welfare [of others],
Becomes a person of authority among all, much sought after.

emeva prajñacarito vidu bodhisattvo amṛtasya dāyaku priyo marumānuṣāṇām |
ayu eṣa eṣati hi sattvasukhābhiyukto prāgeva yāva sthitu bheṣyati dharmarājo || 23,4 ||

菩薩勤行大智行施甘露法利群生
一切人天悉愛樂決定當證法王位

de ltar shes rab spyod mkhas byang chub sems dpa’ yang || bdud rtsi sbyin phar byed cing lha dang mi rnams dga’ ||
’di ni de lta na yang sems can mang phan brtson || chos kyi rgyal por gnas (14b1) par gyur nas smos ci dgos ||

For even now he makes [many] beings happy,
How much more so when he will be established as the resourceful [ruler] of the kingdom!
Just so the wise Bodhisattva, who courses in wisdom,
A donor of the deathless, dear to gods and men.
Already now he is interested in the happiness of [many] beings,
How much more so when he will be established as king of the Dharma!

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ śakraparivarto nāma trayoviṃśatitamaḥ ||

[24. Abhimānaparivarta]

佛母寶德藏般若伽陀
我品第二十四

Chapter XXIV How Mara is Discomforted and Defeated

māro ’pi tasmi samaye bhavate saśalyo śokātu duḥkhitu anantamano ’lpasthāmo |
diśadāha ulka kṣipate bhayadarśanārthaṃ katham eṣa dīnamanaso bhavi bodhisattvo || 24,1 ||

魔恐菩薩證法王雖處天宮常憂惱
放火掣電現諸相欲令菩薩生退懼

de yi tshe na bdud ni zug rngu ldan par ’gyur || mya ngan nyam thag sdug bsngal yid mi bde nyam chung ||
ji ltar byang chub sems dpa’ ’di yid nur gyur zhes || ’jigs pa bstan phyir phyogs rnams sreg cing skar mda’ gtong ||

But Mara at that time becomes like one who feels a thorn in his flesh,
Afflicted with sorrow, miserable, displeased, of little stamina.
[He manifests] a conflagration on the horizon, he hurls a meteor, in order to cause fear,
‘How can this Bodhisattva be made to become despondent in his mind!'

[yatha te bhavanti vidu āśayasaṃprayuktā divarātri prajñavarapāramitārthadarśī] |
tada kāyacitta khagapakṣisatulyabhūtā avatāru so kutu labhiṣyati kṛṣṇabandhuḥ || 24,2 ||

大智菩薩心不動晝夜常觀般若義
如鳥飛空心泰然一切魔事無能為

gang (2) tshe mkhas pa de dag bsam pa drag ldan zhing || nyin mtshan shes rab pha rol phyin pa’i mchog don lta ||
de tshe lus sems ngag ni mkha’ ’gro bya ltar rgyu || nag po’i rtsa lag rnams kyis glags rnyed ga la ’gyur ||

When the wise become resolutely intent,
Day and night beholding the meaning of wisdom, the foremost perfection,
Then their bodies, thoughts and speech become [free] like a bird in the sky.
How can the Kinsman of Darkness gain entrance to them?

kalahāvivādupagatā yada bodhisattvā bhonti parasparaviruddhaka ruṣṭacittāḥ |
tada māra tuṣṭu bhavatī paramaṃ udagro ubhi eti dūra bhaviṣyanti jināna jñāne || 24,3 ||

菩薩若起瞋怒心於晝夜分或鬪諍
時魔歡喜而精勤菩薩是遠於佛智

gang tshe byang chub sems dpa’ ’thab dang rtsod gyur (3) cing || phan tshun mi ’thun khros pa’i sems dang ldan gyur pa ||
de tshe bdud ni dga’ zhing mchog tu nyams bder ’gyur || de gnyis rgyal ba’i ye shes las ni ring ’gyur snyam ||

What Makes Mara Contented
When a Bodhisattva has taken to quarrels and disputes,
And when the thoughts [of two Bodhisattvas] become mutually conflicting and angry,
Then Mara becomes contented, and supremely elated, [thinking:]
‘Both these remain far distant from the cognition of the Jinas.

ubhi eti dūri bhaviṣyanti piśācatulyā ubhi eti ātma kariṣyanti pratijñahānim |
duṣṭāna kṣāntivikalāna kuto ’sti bodhi tada māru tuṣṭu bhavatī namucīsapakṣo || 24,4 ||

菩薩或諍或瞋怒毘舍左鬼得其便
入彼菩薩身心中令退菩提魔所作

de gnyis ring du ’gyur zhing sha za ’dra bar ’gyur || gnyi ga rang gi dam bcas nyams (4) bar byed par ’gyur ||
sdang zhing bzod dang bral la byang chub ga la yod || de tshe bdud rnams phyogs dang bcas te dga’ bar ’gyur ||

Both these remain far distant [from it], comparable to malignant demons;
Both these will effect for themselves a waning of their pledge.
Those who are full of hate, deficient in patience, how can they have enlightenment?’ -
Then Mara becomes contented, together with his host.

yo bodhisattva ayu vyākṛtu vyākṛtasmiṃ cittaṃ pradūṣayi vivādu samārabheyyā |
yāvanti cittakṣaṇikā khiladoṣayuktās tāvanta kalpa puna saṃnahitavya bhonti || 24,5 ||

菩薩授記未授記或起瞋怒或鬪諍
乃至心念皆過失知已倍更勤修行

lung bstan ma thob byang chub sems dpa’ gang zhig gis || lung bstan thob la sems khros rtsod pa rtsom byed na ||
thab skyon ldan (5) sems kyi skad cig ji snyed pa || de snyed bskal par gzhi nas go cha bgo bgos so ||

The Bodhisattva’s Pride and Repentance
If a Bodhisattva who has not had his prediction
Should have angry thoughts for one who has had it, and should bring about a dispute:
For as many moments as he persists in his obstinate faulty thoughts,
For so many aeons he must again put on the armour.

atha tasyupadyati matīti aśobhanā ti kṣāntīya pāramita bodhi spṛśanti buddhāḥ |
pratidarśayāti puna āyati saṃvarāṇi apayāti vā sa iha śikṣati buddhadharme || 24,6 ||

菩薩思念於諸佛皆從忍辱證菩提
懺悔如說持正行是如佛法而修學

sangs rgyas bzod pa’i pha rol phyin pas byang chub reg || sems ’di bzang ba min snyam dran pa skyed byed cing ||
so sor ’chags par byed cing phyis kyang sdom byed la || dga’ bar mi (6) byed de ni sangs rgyas chos ’dir slob ||

Then he sets up mindfulness, and [he reflects],
‘These are unwholesome thoughts;
By means of the perfection of patience do the Buddhas experience enlightenment.’
He confesses his fault, and afterwards he restrains himself,
Or he desists, and trains himself in this Buddha-dharma.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyām abhimānaparivarto nāma caturviṃśatitamaḥ ||

[25. Śikṣāparivarta]

佛母寶德藏般若伽陀
戒品第二十五

Chapter XXV How a Bodhisattva Is Trained

yo śikṣamāṇu na upaiti kahiṃci śikṣāṃ na ca śikṣakaṃ labhati nāpi ca śikṣadharmān |
śikṣā aśikṣa ubhayo avikalpamāno yo śikṣate sa iha śikṣati buddhadharme || 25,1 ||

若學戒法有作相而於戒法不善學
知戒非戒無二相如是乃名學佛法

gang zhig slob tshe bslab pa gang yang khas mi len || slob pa po dang bslab pa’i chos rnams mi dmigs shing ||
bslabs dang bslab pa ma yin ’di gnyis mi rtog pa || de ltar gang slob de ni sangs rgyas chos ’dir slob ||

When he trains himself, he does not anywhere approach a training,
Nor does he get at one who trains, or at the dharmas which [constitute] training.
Who trains himself, without discriminating between both, - training and no-training, -
He trains himself in this Buddha-dharma.

yo bodhisattva imu jānati eva śikṣāṃ na sa jātu śikṣavikalo bhavate duśīlo |
ārādhiteṣu iha śikṣati buddhadharmaṃ śikṣātiśikṣakuśalo ti nirūpalambho || 25,2 ||

若有菩薩住無相受持不離名持戒
於佛法學樂承事是名善學而無著

byang (7) chub sems dpa’ gang zhig de lta’i bslab ’di shes || de ni gzhar yang bslab nyams tshul khrims ’chal mi ’gyur ||
de ni sangs rgyas cos mnyes bya phyir ’di la slob || de ni bslab lhag bslab la mkhas te dmigs pa med ||

The Bodhisattva who thus cognizes this training,
He does not ever become deficient in training, or immoral.
Having found pleasure in them, he trains himself in these Buddha-dharmas.

śikṣantu eva vidu prajña prabhaṃkarāṇāṃ notpadyate akuśalamapi ekacittam |
sūrye yathā gagani gacchati antarīkṣe raśmīgate na sthihate purato ’ndhakāram || 25,3 ||

是大智者如是學心永不生不善法
如日虛空而往來放百千光破黑闇

mkhas pa ’od byed rnams kyi (15a1) shes rab de ltar slob || dge ba ma yin sems gcig tsam yang skyed mi byed ||
nyi ma mkhar la ’gro ba’i zer gyis zil gnon pa’i || mdun gyi bar snang la ni mun pa mi gnas bzhin ||

He trains himself, skilful in [the superior] training, but without apprehending anything,
When they train thus in wisdom, to the wise shedders of light
Not even one single thought arises that is unwholesome:
As when the sun goes through the sky, before the impact of its rays
No darkness can maintain itself in the intermediate space.

prajñāya pāramita śikṣita saṃskṛtānāṃ sarveṣa pāramita bhontiha saṃgṛhītāḥ |
satkāyadṛṣṭi yatha ṣaṣṭi duve ca dṛṣṭī antargatāstathami pāramitā bhavanti || 25,4 ||

若學般若住無為能攝一切波羅蜜
六十二見身見攝般若攝受亦復爾

shes rab pha rol phyin la bslab par byas rnams kyi || pha rol (2) phyin pa thams cad ’dir ni ’dus par ’gyur ||
’jig tshogs lta bar lta ba drug cu gnyis ’dus ltar || de bzhin pha rol phyin pa ’di dag ’dus par gsungs ||

Perfect Wisdom Comprehends All the Perfections
For those who have effected a training in the perfection of wisdom
All the [other] perfections are comprehended in it.
As in the false view of individuality all the sixty-two false views
Are included, so are these perfections [included in the perfection of wisdom].

yatha jīvitendriya niruddhi ya kecidanye bhontī niruddha pṛthu indriya yāvadasti |
emeva prajñacarite vidu uttamānāṃ sarveta pāramita ukta ya saṃgṛhītā || 25,5 ||

譬如有人具諸根命根滅故諸根滅
若諸菩薩行大智亦行一切波羅蜜

dper na srog gi dbang po ’gags na dbang po gzhan || gang dag ji snyed yod pa thams cad ’gag phar (3) ’gyur ||
de ltar shes rab spyod pa mkhas pa mchog rnams kyi || pha rol phyin pa thams cad ’dir ni ’dus par gsungs ||

As when the life faculty has been stopped
Also all the other faculties that may exist are stopped:
Just so, when the best of the wise course in wisdom,
All these perfections have been said to be therein comprehended.

ye cāpi śrāvakaguṇā tatha pratyayānāṃ sarveṣu bhonti vidu śikṣitu bodhisattvā |
no cāpi tatra sthihatāna spṛheti teṣām ayu śikṣitavyamati śikṣati etam artham || 25,6 ||

聲聞緣覺諸功德大智菩薩悉皆學
雖學非住亦非求所學之學此為義

byang chub sems mkhas nyan thos yon tan gang dag dang || de bzhin rang rgyal yon tan kun la slob byed cing ||
de dag de la mi gnas ’dod (4) pa mi skyed de || ’di ni bdag gis bslab bya yin snyam de phyir slong ||

Bodhisattvas and Disciples
In all the qualities of the Disciples and likewise of the Pratyekabuddhas,
The wise Bodhisattva becomes trained:
But he does not stand in them, nor does he long for them.
‘In that [also] should I be trained,’ [he thinks].
In that sense he trains himself [in them].

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ śikṣāparivarto nāma pañcaviṃśatimaḥ ||

[26. Māyopamaparivarta]

佛母寶德藏般若伽陀
幻化品第二十六

Chapter XXVI Rejoicing and Perfect Wisdom

avivartiyasya varabodhayi prasthitasya yo cittupādu anumoditu āśayena |
trisahasra meru tulayitva siyāpramāṇo na tveva tasya kuśalasyanumodanāye || 26,1 ||

若發志心而隨喜最上菩提不退行
三千須彌重無量隨喜善法重過彼

mi ldog byang chub mchog la rab tu zhugs pa yi || sems bskyed pa la bsam pa thag pas yi rang ba ||
stong gsum re rab srang la gzhal bas tshad gzung rung || rjes su yi rang dge ba de ni de (5) lta min ||

If someone resolutely rejoices in the productions of thought
[Of a Bodhisattva who] has set out for the best enlightenment and is irreversible [from it];
One might [measure] the Merus in up to a trichiliocosm by comparing them [with a tip of straw],
But not that merit derived from rejoicing.

yāvanta sattva kuśalārthika mokṣakāmā sarveṣa bhonti anumoditu puṇyarāśi |
sattvarthi te jinaguṇa ananta prāpuṇitvā dāsyanti dharma jagatī dukhasaṃkṣayāye || 26,2 ||

眾生為求解脫法一切隨喜作福蘊
作佛功德法迴施當為世間盡諸苦

dge ba don gnyer phan ’dod sems can ji snyed pa || kun gyi bsod nams phung po la yang yi rang gyur ||
de phyir de dag rgyal ba’i yon tan thob gyur nas || sdug bsngal zad par bya phyir ’jig rten chos sbyin byed ||

They rejoice at the heap of merit of all beings that there are,
Who desire what is wholesome, land] who want emancipation.
When for the weal of beings they have reached the infinite qualities of a Jina,
They will give the Dharma to the world for the complete extinction of suffering.

yo bodhisattva avikalpaku sarvadharmān śūnyānimitta parijānati niṣprapañcān |
na ca prajña bodhi parieṣati āśayena so yukta prajñavarapāramitāya yogī || 26,3 ||

菩薩不著諸法空了知無相無罣礙
內心亦不求覺智是行最上波羅蜜

byang chub sems dpa’ gang zhig mi (6) rtog chos rnams kun || stong dang mtshan ma med dang spros med yongs shes pa ||
de ni shes rab gnyis kyis byang chub tshol mi byed || rnal ’byor pa de shes rab pha rol phyin mchog brtson ||

The Bodhisattva who, not discriminating, comprehends
All dharmas as empty, signless and unimpeded,
Without any dualism he seeks in wisdom for enlightenment.
Devoted to the foremost perfection of wisdom is that Yogin.

ākāśadhātu gaganasya siyā virodho na hi tena tasya kutu kenacideṣa prāptā |
emeva prajñacarito vidu bodhisattvo abhyovakāśasadṛśo upaśāntacārī || 26,4 ||

如虛空界無障礙無所得故亦不有
大智菩薩亦復然住寂靜行如虛空

nam mkha’i khams de dang ni nam mkha’ der ’gal ba || yod pa ma (7) yin gang gis kyang ni de ma thob ||
de bzhin shes rab spyod mkhas byang chub sems dpa’ yang || nam mkha’ lta bu yin te nye bar zhi ba spyod ||

The Simile of Space and the Firmament
An obstruction of the space-element by the firmament
Cannot be found anywhere by anyone.
Just so the wise Bodhisattva, coursing in wisdom,
Is just like open space, and he courses calmly quiet.

yatha māyakārapuruṣasya na eva bhoti te śiṣya māṃ janata so ca karoti kāryam |
paśyanti taṃ vividha kāryu nidarśayantaṃ na ca tasya kāyu na pi citta na nāmadheyam || 26,5 ||

如有幻師作幻人眾人見幻而皆喜
幻人雖現種種相名字身心俱不實

skye bo’i dbus na sgyu ma’i skyes bu ’di snyam du || skye bo ’di mgu bya snyam mi sems de yang byed ||
rdzu ’phrul sna tshogs (15b1) rab tu ston par byed mthong yang || de la lus med sems med ming yang yod ma yin ||

The Simile of the People Created by Magic
As it does not occur to a man whom a magician has conjured up [when he looks at the audience]:
‘I will please those people,’ and nevertheless he performs his work;
They see him exhibiting manifold illusory works,
Although he has no body, thought, or name.

emeva prajñacarite na kadāci bhoti buddhitva bodhi jagatī parimocayitvā |
ātmopapatti vividhāṃ kriyasaṃprayogāṃ darśeti māyasadṛśo na vikalpacārī || 26,6 ||

行般若行亦復然為世間說證菩提
乃至種種所作事如幻師現悉無著

de bzhin shes rab spyod pa nam yang ’di snyam du || byang chub rtogs nas ’gro ba yongs su dgrol mi sems ||
skye ba sna tshogs dang ni bya ba mang ldan pa || sgyu ma lta bur ston kyang (2) rnam par mi rtog spyod ||

Just so it never occurs to one who courses in wisdom:
‘Having known enlightenment I will set free the world!'
In his various rebirths he is associated with manifold works,
Which he manifests like magical illusions, but he does not course in false discrimination.

yatha buddha nirmita karoti ca buddhakāryaṃ na ca tasyupadyati mado karamāṇu kiṃcit |
emeva prajñacarito vidu bodhisattvo darśeti sarva kriya nirmitamāyatulyam || 26,7 ||

佛佛化現諸佛事所作皆無彼我相
菩薩大智行亦然一切現行如幻化

dper na sangs rgyas sprul pa sangs rgyas mdzad pa byed || byed pa de la dregs pa cung zad skye mi ’gyur ||
de bzhin shes rab spyod mkhas byang chub sems dpa’ yang || sprul pa sgyu ma bzhin du bya ba thams cad ston ||

The Simile of the Buddha’s Magical Creations
As a Buddha’s magical creation performs a Buddha’s work,
But, when he does so, no thought of self-conceit arises in him:
Just so the wise Bodhisattva, who courses in wisdom,
Manifests all works, comparable to a fictitious magical illusion.

palagaṇḍa dakṣa vidunā kṛtu dāruyantro puruṣe stritulya sa karoti ha sarvakāryam |
emeva prajñacarito vidu bodhisattvo jñānena sarva kriya kurvati nirvikalpo || 26,8 ||

如木匠人心善巧一木造作種種相
菩薩大智亦復然無著智行一切行

shing mkhan bzo bo (3) mkhas pas skyes pa bud med dang || ’dra ba’i bzo byas de yang bya ba thams cad byed ||
de bzhin shes rab spyod mkhas byang chub sems dpa’ yang || rnam par mi rtog ye shes bya ba thams cad byed ||

The Simile of the Machine
An expert and experienced mason has made a wooden apparatus;
Comparable to a man or a woman it performs here all its works.
Just so the wise Bodhisattva, coursing in wisdom,
Performs all his work by his cognition, but without discrimination.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ māyopamaparivarto nāma ṣaḍviṃśatimaḥ ||

[27. Sāraparivarta]

佛母寶德藏般若伽陀
妙義品第二十七

Chapter XXVII The Bodhisattva Worthy of Homage

evaṃ carantu vidu nā pṛthudevasaṃghāḥ kṛtaañjalīpuṭa praṇamya namasyayanti |
buddhā pi yāvata daśaddiśi lokadhātau guṇavarṇamālaparikīrtana kurvayanti || 27,1 ||

大智菩薩行如是天人合掌恭敬禮
乃至十方佛剎中亦得功德鬘供養

de ltar spyod mkhas rnams la lha tshogs mang po dag || thal mo sbyar ba (4) btud nas phyag kyang ’tshal bar byed ||
phyogs bcu’i ’jig rten khams kyi sangs rgyas ji snyed pa’ang || yon tan bsngags pa’i phreng ba yongs su brjod par mdzad ||

To the wise, who courses thus, many congregations of gods,
Having bent forth their outstretched hands, in respectful salutation, will pay homage.
The Buddhas also, as many as there are in the world-systems in the ten directions,
Effect the proclamation of the garland of the praises of his qualities.

yāvanti gaṅganadivālisame hi kṣetre sattvā ta sarvi parikalpa bhaveyu mārāḥ |
ekaika roma puna tāntaka nirmiṇeyyā sarve na śakya karaṇe vidu antarāyam || 27,2 ||

假使恒河沙佛剎所有眾生皆作魔
一一毛變無邊相不能嬈動於菩薩

gang gā’i klung mnyam zhing na sems can ji snyed pa || de kun yongs su brtag pa bzung ste bdud gyur (5) la ||
ba spu nyag re las kyang de snyed sprul byas kyang || de dag kun gyis mkhas la bar chad bya mi nus ||

Mara Is Powerless against Certain Bodhisattvas
If as many beings as there are in the fields countless like the sands of the Ganges
Would all, let us assume, become Maras;
And if every single hair on their bodies would again magically create a snare,
They all could not hinder the wise.

catukāraṇehi balavāṃ vidu bodhisattvo bhavate dugharṣu catumāraasaṃprakampyo |
śūnyāvihāri bhavate na ca sattvatyāgī yathavādi sattvakaruṇānugatāvasthānaḥ || 27,3 ||

大智菩薩有四力而彼四魔不能動
空行亦不捨眾生菩薩慈悲處利樂

rgyu rnam bzhi yis byang chub sems dpa’ mkhas stobs ldan || bdud bzhis thub par dka’ zhing bskyod par mi nus te ||
stong par gnas dang sems (6) can yongs su mi gtong dang || ji skad smras bzhin byed dang bde gshegs byin brlabs can ||

For four reasons does the powerful and wise Bodhisattva
Become unassailable by the four Maras, [and] unshakable:
He becomes one who dwells in the empty; and yet he is not one who abandons beings;
He acts as he speaks; he is sustained by the Sugatas.

yo bodhisattva adhimucyati bhāṣyamāṇām ima prajñapāramita māta tathāgatānām |
pratipattiyā ca abhiyujyati āśayena sarvajñatāya abhiprasthitu veditavyo || 27,4 ||

佛母般若波羅蜜菩薩了知深信重
內心真實而奉行應知是行一切智

de bzhin gshegs yum shes rab pha rol phyin pa ’di || ’chad tshe byang chub sems dpa’ gang zhig mos byed cing ||
bsam pa thag pas bsgrub par mngon par brtson (7) byed na || des pa thams cad mkhyen pa nyid la zhugs rig bya ||

The True Attitude to Suchness
The Bodhisattva who resolutely believes when this perfection of wisdom,
The mother of the Tathagatas, is being taught,
And who practises the progressive path with resolution,
He should be known as having well set out towards all-knowledge.

na ca dharmadhātutathatāya upaiti sthānaṃ bhavatī athānasthita so laghu antarīkṣe |
vidyādharo va abhilambhu vanābhiprāyā khagu kālahīna druma mantrabalādhiṣṭhāno || 27,5 ||

法界如實不可得由如虛空無處所
如天宮殿應念生亦如飛禽思菓樹

chos dbyings de bzhin nyid la gnas par mi ’gyur zhing || dper na bar snang sprin bzhin gnas pa med par gnas ||
rig sngags ’chang ba gnas med mkha’ rgyu gnas ’dod pa || sngags mthus (16a1) dus min me tog ldan zhing byin gyis rlob ||

But he does not come to a standing place in the Suchness of the Dharma-element.
He becomes as one who, like a cloud, stands in the sky without anywhere to stand on,
As a sorcerer who, like a bird, rides on the wind which offers him no support,
Or as one who, by the force of his spells, miraculously produces on a tree full-blown flowers out of season.

evaṃ carantu vidu paṇḍitu bodhisattvo na ca budhyakaṃ labhati nāpi ca buddhadharmān |
na ca deśikaṃ na pi ca paśyaka dharmatāyāṃ śāntaiṣiṇām ayu vihāra guṇe ratānām || 27,6 ||

大智菩薩如是行住彼寂靜之功德
法不可見亦無說菩提非得非不得

de ltar spyod pa byang chub sems dpa’ mkhas gsal ba || dogs par byed dang sangs rgyas chos rnams dmigs mi ’gyur ||
’chad par byed dang chos ’dod lta bar byed mi dmigs || ’di ni zhi ’dod yon tan dga’ (2) ba’i gnas pa yin ||

The Bodhisattva Dwells Supreme
The wise and learned Bodhisattva who courses thus
Does not get at one who wakes up to enlightenment, nor also at the Buddha-dharmas,
Nor at one who demonstrates, nor also at one who loves and sees the Dharma.
This is the dwelling of those who desire calm, of those who delight in the precious qualities.

yāvanta śrāvakavihāra sapratyayānāṃ śāntā samādhipraśame sukhasaṃprayuktā |
arhanvimokṣa sthapayitva tathāgatānāṃ sarveṣu agra ayu vihāru niruttaraś ca || 27,7 ||

所有聲聞及緣覺修行寂靜三摩地
愛樂寂靜得解脫唯佛超出於一切

dgra bcom rnam thar de bzhin gshegs kye ma gtogs par || gnas pa ’di ni nyan thos rang rgyal bcas pa yi ||
gnas pa zhi ba’i ting ’dzin rab zhi bde ldan pa || ji snyed kun gyi mchog dang gong na med pa yin ||

As many as there are the dwellings of Disciples and Pratyekabuddilas,
Associated with the peace and happiness of calm concentration:
With the exception of the Arhat-liberation of the Tathagatas
This dwelling is among all the foremost and the unsurpassed.

ākāśi pakṣi viharāti na co patāti dakamadhyi matsya viharāti na co marāti |
emeva dhyānabalapāragu bodhisattvo śūnyāvihāri na ca nirvṛti prāpuṇāti || 27,8 ||

菩薩依禪到彼岸不住寂靜行如空
如禽飛翔不墮地如魚水中行自在

’dab chags mkha’ la gnas (3) kyang ltung bar ’gyur ma yin || nya ni chu la gnas kyang ’tshubs te ’chi ba med ||
de ltar byang chub sems dpa’ bsam gtan stobs dag gis || pha rol son pa stong gnas mya ngan ’da’ mi ’gyur ||

How and Why One Should Dwell in Emptiness
A bird dwells in space, but does not fall down.
A fish dwells amidst water, but does not die.
Just so the Bodhisattva who through the trances and powers has gone beyond,
Dwells in the empty, but does not reach the Blessed Rest.

yo sarvasattvaguṇa-agratu gantukāmo agraṃ spṛśeya paramādbhuta buddhajñānam |
agraṃ dadeya vara uttamadharmadānam imu agru sevatu vihāru hitaṃkarāṇām || 27,9 ||

菩薩若為諸眾生當求未曾有佛智
施與最上第一法此名最上行行者

sems can kun gyi yon tan mchog tu ’gro ba dang || sangs rgyas (4) ye shes mchog tu rmad byung mchog reg dang ||
chos kyi sbyin pa rab mchog dam pa sbyin ’dod gang || phan mdzad rnams kyi gnas mchog ’di la bsten par gyis ||

One who wants to go to the summit of the qualities of all beings,
To experience the best, the exceedingly wonderful,
Buddha-cognition,
To give the best gift of the highest and supreme Dharma,
He should resort to this best dwelling of those who bring benefit.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ sāraparivarto nāma saptaviṃśatimaḥ ||

[28. Avakīrṇakusumaparivarta]

佛母寶德藏般若伽陀
散華品第二十八

Chapter XXVIII Who Trains in Perfect Wisdom Trains in Buddhahood

yāvanti śikṣa paridīpita nāyakena sarveṣa śikṣa ayu agru niruttarā ca |
yaḥ sarvaśikṣavidu icchati pāra gantum imu prajñapāramita śikṣati buddhaśikṣām || 28,1 ||

如來說戒波羅蜜一切戒中為第一
智者欲奉一切戒當學佛戒波羅蜜

bslab pa ’di ni ’dren pas bslab pa yongs brjod na || bslab pa ji snyed kun gyi mchog dang gong na med || (5)
mkhas pa gang zhig bslab kun pha rol ’gro ’dod pas || sangs rgyas bslab pa shes rab pha rol phyin ’dir slobs ||

Of all the trainings which have been revealed by the Leader,
This teaching is the best and unsurpassed.
One who, wise in all trainings, wishes to go Beyond,
He should train in this perfection of wisdom, in the Buddha-training.

agraṃ nidhāna ayu uttamadharmakośa buddhāna gotrajananaṃ sukhasaukhyagañjo |
atikrāntanāgata daśaddiśi lokanāthā itu te prasūta na ca kṣīyati dharmadhātuḥ || 28,2 ||

今此法藏諸佛母為最第一快樂所
過現未來十方佛生此法界而無盡

’di ni chos gter mchog dang chos mdzod dam pa yin || sangs rgyas rigs yin ’gro ba’i bde dang skyid pa’i mdzod ||
’das dang ma byon phyogs (6) bcu’i ’jig rten mgon po rnams || de dag ’di las ’khrungs kyang chos dbyings zad mi shes ||

Inexhaustibility of Perfect Wisdom
This is the best receptacle, the storehouse of the supreme Dharma,
The treasury of happiness and ease of those people who belong to the clan of the Buddhas.
The past and future world saviours, [and those who are at present] in the ten directions,
They have come forth from this, and yet the Dharma-element does not get exhausted.

yāvanti vṛkṣa phalapuṣpavanaspatī yā sarve ca medinisamudgata prādubhūtāḥ |
na ca medinī kṣayamupaiti na cāpi vṛddhiṃ na ca khidyatī na parihāyati nirvikalpā || 28,3 ||

一切樹林華菓等皆從大地而生長
大地不厭亦不著不減不增復不倦

shing dang ’bras bu me tog nags tshal ji snyed pa || de dag thams cad sa las yang dag ’byung zhing ’thon ||
’on kyang sa la zad pa med cing ’phel ba med || yongs su mi nyams (7) rnam par mi rtog skyo ba med ||

As many trees, fruits, flowers and forest trees as there are,
They all have come out of the earth and originate in it.
And yet the earth does not undergo exhaustion, or growth,
It does not get tired, does not dwindle away, making no discrimination.

yāvanta buddhasama śrāvakapratyayāś ca marutaś ca sarvajagatī sukhasaukhyadharmāḥ |
sarve ti prajñavarapāramitāprasūtā na ca kṣīyate na ca vivardhati jātu prajñā || 28,4 ||

佛及聲聞緣覺等天及世間安隱法
皆從般若之所生般若無增亦無減

sangs rgyas sras dang nyan thos rang rgyal lha rnams dang || ’gro ba kun gyi bde skyid chos rnams ji snyed pa ||
de kun shes rab pha rol phyin pa mchog las byung || shes rab rnams kyang zad pa med cing ’phel ba med ||

The Buddha’s offspring, the Disciples and Pratyekabuddhas,
The gods, and the dharmas which lead to the ease and happiness of all the world, - as many as there are,
They all have issued from wisdom, the foremost perfection,
And yet wisdom does not ever get exhausted, nor does it increase.

yāvanta sattva mṛdumadhyamutkṛṣṭa loke sarve avidyaprabhavā sugatena uktāḥ |
sāmagripratyayu pravartati duḥkhayantro na ca yantra kṣīyati avidya na cāpi vṛddhiḥ || 28,5 ||

世間上中下眾生一切皆從無明生
因緣和合轉苦身無明無增亦無減

sems can tha (16b1) ma ’bring dang mchog gyur ji snyed pa || de kun ma rig las byung bde bar gshegs pas gsungs ||
rkyen rnams tshogs nas sdug bsngal ’khrul ’khor rab tu ’byung || ma rig ’khrul ’khor de ni zad med ’phel ba med ||

As many beings as there are in the low, middle and high [regions of the] world,
They have all, so has the Sugata said, been brought about by ignorance.
The machinery of ill is kept going by the full complement of the conditions,
And yet the machinery of ignorance does not get exhausted, nor does it grow.

yāvanti jñāna nayadvāra uyāyamūlāḥ sarve ti prajñavarapāramitāprasūtāḥ |
sāmagripratyaya pravartati jñānayantro na ca prajñapāramita vardhati hīyate vā || 28,6 ||

乃至方便諸法門皆從般若所生出
彼方便法隨緣轉般若無增亦無減

ye shes tshul sgo thabs dang rtsa ba ji snyed pa || (2) de kun shes rab pha rol phyin pa mchog las byung ||
rkyen rnams tshogs nas las kyi ’khrul ’khor rab tu ’byung || shes rab pha rol phyin la zad med ’phel ba med ||

As many roots of skilful devices as there are, or doors and methods of cognition,
They all have issued from wisdom, the foremost perfection.
The machinery of cognition is kept going by the full complement of conditions,
And yet the perfection of wisdom does not increase or become diminished.

yo tu pratītyasamutpādu anudbhavāye imu prajña akṣayata budhyati bodhisattvo |
so sūrya abhrapaṭale yatha muktaraśmī vidhamitvavidyapaṭalaṃ bhavate svayaṃbhūḥ || 28,7 ||

菩薩了知十二緣乃至般若無增減
如日雲中放光明破無明障證菩提

byang chub sems dpa’ gang zhig rten cing ’brel ’byung la || skye med zad pa med par shes rab ’di (3) shes te ||
nyi ma sprin med ’od zer ’phro bas mun bsal ltar || ma rig thibs po bcom nas rang byung thob par ’gyur ||

Conditioned Coproduction
But the Bodhisattva who understands conditioned coproduction as non-production
And this wisdom as non-extinction:
As the rays of the sun freed from the covering of the clouds,
So he has dispelled the covering of ignorance, and become one Self-Existent.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyām avakīrṇakusumaparivarto nāmāṣṭāviṃśatimaḥ ||

[29. Anugamaparivarta]

佛母宝德藏般若伽陀
聚集品第二十九

Chapter XXIX The Perfection of Concentration

caturbhī ca dhyāna viharanti mahānubhāvā na ca ālayo na pi ca niśrayu kurvayāti |
api kho punāśrayu ime catudhyāna sāṅgā bheṣyanti bodhivara-uttamaprāpaṇāya || 29,1 ||

大菩薩修四禪定如所愛樂而無住
或復不住於四禪當得最上之菩提

mthu chen ldan pa bsam gtan bzhis kyang gnas byed la || rten par byed pa ma yin gnas par byed pa med ||
’on kyang bsam gtan yan lag bcas (4) pa bzhi po ’di || byang chub dam pa mchog thob pa yi rten du ’gyur ||

Those of great might who dwell in the four Trances
Do not make them into a place to settle down in, nor into a home.
But these four Trances, with their limbs, will in their turn become
The basis for the attainment of the supreme and unsurpassed enlightenment.

dhyāne sthito ’tra bhavatī varaprajñalābhī ārūpyarūpi ca samādhi catasra śreṣṭhā |
upakāribhūta imi dhyāna varāgrabodhau na punāsravakṣati sa śikṣati bodhisattvo || 29,2 ||

得最般若住禪定四無色等三摩地
為得最上大禪定而復不學諸漏盡

shes rab mchog thob bsam gtan dag la gnas pa ni || gzugs med ting ’dzin dam pa bzhi yang nyams su myong ||
bsam gtan ’di dag byang chub dam pa mchog la pan || byang chub sems (5) dpa’ zag pa zad phyir slob pa min ||

One who is established in the Trances becomes one who obtains the foremost wisdom;
And also when he experiences the four most excellent Formless Trances,
He makes these Trances subservient to the best and foremost enlightenment.
But it is not for the extinction of the outflows that the Bodhisattva trains himself in these.

āścaryam adbhutam idaṃ guṇasaṃcayānāṃ dhyāne samādhi viharanti nimitta nāsti |
tatra sthitāna yadi bhajyati ātmabhāvo puna kāmadhātu upapadyati yathābhiprāyā || 29,3 ||

此功德藏未曾有行三摩地而無相
住彼不破於我見有心所思生欲界

’di ni yon tan stsogs pa’i ngo mtshar rmad byung ste || bsam gtan ting nge ’dzin la gnas nas mtshan ma med ||
de la gnas rnams gal te lus ni zhig gyur na || bsam pa ji bzhin ’dod pa’i khams su yang skye’o ||

Astonishing and wonderful is this accumulation of precious qualities.
When they have dwelled in Trance and Concentration, there is then no sign.
When the personality of those who have stood therein breaks up,
They are reborn again in the world of sense-desire, as [and where] they had intended.

yatha jambudvīpaka manuṣya alabdhapūrvā divi devauttamapurā anuprāpuṇeyā |
paśyitva te viṣaya tatra parigṛhītā punarāgameya na ca niśrayu tatra kuryāt || 29,4 ||

譬如南閻浮提人未生諸天生北洲
見彼境界而求生作彼住已而復還

dper na (6) ’dzam gling mi zhig sngon chad lha yul gyi || lha yi grong khyer mchog tu ma phyin phyis song ste ||
de ni yongs su bzung ba’i yul de rnams mthong nas || phyir ’dir ’ong bar gyur na chags par mi byed ltar ||

As some man from Jambudvipa who had in the past been a god,
Would, after reaching again the highest abodes of the gods,
See the apartments contained in them
And would then again come back, and not make his home therein;

emeva te guṇadharā varabodhisattvā dhyāne samādhi viharitva prayuktayogī |
puna kāmadhātusthita bhonti anopaliptā padmeva vāriṇi aniśrita bāladharme || 29,5 ||

菩薩所修之功德三摩地行而相應
雖同凡夫住欲界由如蓮華不著水

de bzhin byang chub sems dpa’i yon tan mchog ’chang ba || (7) rnal ’byor brtson te bsam gtan ting ’dzin la gnas nas ||
phyir yang ’dod pa’i khams su gnas te chags pa med || chu yi padma bzhin du byis pa’i chos mi gnas ||

Just so those Bodhisattvas, bearers of the best qualities,
Having dwelt in Trance and Concentration,
Yogins who have exerted themselves,
Become again established in the sense-world, unstained
As the lotus in water, independent of the dharmas of the fools.

anyatra sattvaparipācana kṣetraśodhī paripūraṇārtha imi pāramitā mahātmā |
ārūpyadhātuupapatti na prārthayantī yatreha bodhiguṇapāramitāna hāni || 29,6 ||

菩薩度脫於眾生圓滿淨土波羅蜜
不求生於無色界而求菩提波羅蜜

bdag nyid chen po sems can yongs su smin bya dang || zhing spyod pha rol phyin rdzogs don (17a1) byed kho nar zad ||
byang chub yon tan pha rol phyin nyams ’gyur ’ong zhes || gzugs med khams su skye ba don du gnyer mi byed ||

Except in order to mature beings, to purify the [Buddha-] field,
To fulfil these perfections, the Great-souled ones
Do not strive after rebirth in the formless world,
Lest there be a loss of the perfections and of the qualities of enlightenment therein.

yatha kaścid eva puruṣo ratanaṃ nidhānaṃ labdhvā tu tatra spṛhabuddhi na saṃjaneyyā |
ekāki so puna gṛhītva parasmi kāle gṛhṇitva geha praviśitva na bhoti lubdho || 29,7 ||

譬如天人獲寶藏雖得不生愛樂心
或言天人而起心欲收彼寶不可得

dper na mi zhig rin chen gter rnams rnyed gyur nas || de la ’dod pa’i blo ni bskyed par ma byas la ||
des kyang dus gzhan zhig (2) na de dag yongs blangs shing || blangs nas khyim du song ste chags par mi byed ltar ||

It is as if some man, having found a deposit of jewels,
Would not generate longing in his intelligence with regard to it.
At some other time he may acquire a few of them;
Having taken hold of them, having entered his home, he would not be covetous [for any more?].

emeva dhyāna catur eva samādhi śāntāṃ labdhvāna prīti sukhadāṃ vidu bodhisattvāḥ |
avasṛjya dhyānasukhaprītisamādhilābhaṃ puna kāmadhātu praviśanti jagānukampī || 29,8 ||

大智菩薩不樂住四禪寂靜三摩地
出彼寂靜三摩地而入欲界為世間

de bzhin byang chub sems dpa’ mkhas pa dga’ ba dang || bde sbyin bsam gtan ting ’dzin zhi ba bzhi thob nas ||
bsam gtan bde ldan bsam gtan ting ’dzin thob btang ste || ’gro (3) la snying brtser ldan pa phyir yang ’dod khams ’jug ||

Just so the wise Bodhisattvas who have gained
The calm concentration of the four Trances, which gives joy and ease,
Having let go the acquisition of the joy and ease of Trance and concentration,
They enter again into the sensuous world, compassionate for all that lives.

yadi bodhisattva viharāti samādhidhyāne rahapratyayāni spṛhabuddhi na saṃjaneyyā |
asamāhito bhavati uddhatakṣiptacitto parihīnabuddhiguṇa nāvika bhinnanāvo || 29,9 ||

若菩薩行三摩地不樂羅漢及緣覺
乃至散亂兇惡心無知迷亂無功德

gal te byang chub sems dpa’ ting ’dzin bsam gtan gnas || dgra bcom rang rgyal theg par ’dod pa’i blo skyed na ||
mnyam par ma bzhag rgod cing sems g.yengs gyur pa ste || sangs rgyas yon tan yongs nyams (4) mnyan pa gru zhig bzhin ||

When a Bodhisattva dwells in the concentration of the Trances,
He generates no longing in his intelligence for the vehicle of the Arhats and Pratyekabuddhas: [For then] he becomes unconcentrated, in his thought distracted and puffed up,
He has lost the qualities of a Buddha, a sailor who suffers shipwreck.

kiṃcāpi rūpam api śabda tathaiva gandho rasa sparśa kāmaguṇa pañcabhi yukta bhogī |
rahapratyayāna vigato ’nantabodhisattvo satataṃ samāhitu prajānayitavya śūro || 29,10 ||

色聲香味觸五欲及彼緣覺聲聞等
如是之法悉遠離等引不離菩提心

gzhan yang gzugs dang sgra dang de bzhin dri dang ro || reg dang ’dod yon lnga la mngon par brtson gyur kyang ||
dgra bcom rang rgyal theg bral byang chub sems dga’ na || dpa’ bo rtag tu mnyam gzhag yin par shes par bya ||

Although he applies himself to the five sense-qualities, -
To form and sound, and likewise smell, and taste, and touch,
When free from the vehicle of the Arhats and Pratyekabuddhas, the joyous Bodhisattva Should, a hero, be wisely known as being constantly concentrated.

parasattvapudgalanidāna viśuddhasattvā vicaranti vīryabalapāramitābhiyuktāḥ |
yatha kumbhadāsi avaśāvaśa bhartikasya tatha sarvasattvavaśatāmupayānti dhīrāḥ || 29,11 ||

菩薩一向為眾生修行精進波羅蜜
如僕事主心專注雖被瞋辱而無對

sems (5) can gang zag gzhan phyir sems dpa’ rnam dag pa || brtson ’grus pha rol phyin la mngon brtson rnam par spyod ||
dper na bran mo chu chun dbang med rje bo’i dbang || de bzhin dpa’ rnams sems can kun gyi dbang gis ’gro ||

The Perfection of Vigour
They have pure and courageous minds and are linked to other beings and persons,
[When] they are practising the excellent perfection of Vigour.
As a maid servant is submissive to her master who is not subject to anyone else,
So do the firmly wise submit to subjection by all beings.

na ca svāmikasya prativākyu dadāti dāsī ākruṣṭa cāpi athavā sada tāḍitā vā |
ekāntatrastamanasā sa bhayābhibhūtā mām eva so anu vadhiṣyati kāraṇena || 29,12 ||

凡所動止常在心唯恐彼主責其過

spyo ba byas sam ’on te rtag tu brdegs (6) kyang rung || bran mo rje bo la ni zlog tshig mi smra yi ||
’di yis bdag ni bsad par ’gyur du ’ong snyam nas || shin tu skrag pa’i yid kyis ’jigs bcas zil gyis gnon ||

The servant does not answer back to her master,
Even when abused, struck, or beaten.
Exceedingly trembling in mind, and overcome by fear,
She thinks, ‘He surely will kill me for that!’

emeva bodhivaraprasthitu bodhisattvo tiṣṭheya sarvajagatī yatha preṣyabhūto |
anu bodhiāgamu guṇāna ca pāripūrī tṛṇa agni kāṣṭhaprabhavo dahate tam eva || 29,13 ||

菩薩為求佛菩提如奴事主利眾生
證得無上菩提已利生如火燒草木

de bzhin byang chub ched du byang chub mchog zhugs pa || ’gro ba kun la bran gyur bzhin du (7) gnas par bya ||
’di las byang chub thob cing yon tan rdzogs par ’gyur || rtswa dang shing las me byung bas ni de nyid sreg ||

Just so the Bodhisattva who has set out for the foremost enlightenment,
Should behave towards the entire world like a true servant.
Thereupon he obtains enlightenment, and the fulfilment of the qualities takes place.
Fire, which has arisen from grass and sticks, [then] burns them up.

avasṛjya ātma sugatāṃ parasattvakārye abhiyukta rātridiva niṣpratikāṅkṣacitto |
māteva ekasutake paricāryamāṇo adhyāśaye na parikhinna upasthiheti || 29,14 ||

晝夜勤行利他行利已內心無我相
如母愛子常衛護寒暑雖苦心無倦

bdag gi bde ba btang nas re ba med sems kyis || sems can gzhan gyi dgos la nyin mtshan mngon par brtson ||
bu gcig pa la ma ni (17b1) rim gro byed pa ltar || bsam pa thag pas rnam par skyo med gnas par gyis ||

Having renounced a happy destiny for himself,
Practising his duty towards other beings, day and night, in his thought free from hesitation:
Like a mother, ministering to [her] only child,
He abides in his resolute intention unexhausted.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyām anugamaparivarto nāmaikūnatriṃśatimaḥ ||

[30. Sadāpraruditaparivarta]

佛母寶德藏般若伽陀
常歡喜品第三十

Chapter XXX The Perfection of Vigour (Continued)

yo bodhisattva cirasaṃsaraṇābhiprāyo sattvārtha kṣetrapariśodhanayuktayogī |
na ca khedabuddhi aṇumātra upādiyāti so vīryapāramitayukta atandritaś ca || 30,1 ||

菩薩愛樂為眾生修治佛剎清淨行
恒行精進波羅蜜無如微塵心退倦

byang chub sems dpa’ gang zhig yun ring ’khor ’dod cing || sems can don dang zhing sbyong brtson pa’i rnal ’byor pa ||
skyo ba’i blo ni rdul tsam skye bar mi ’gyur na || de ni brtson (2) ’grus pha rol phyin ldan g.yel ba med ||

The Bodhisattva who intends to wander about in birth-and-death for [a] long [time],
A Yogin devoted to the purification of the [Buddha-] field for the welfare of beings,
And who does not produce the least thought of fatigue,
He is endowed with the perfection of vigour, and undaunted.

saci kalpakoṭi gaṇaye vidu bodhisattvo cirasaṃjña bodhi samudāniya tena duḥkhe |
ciraduḥkha bheṣyati samācaramāṇu dharmaṃ tatu vīryapāramitahīna kusīdarūpo || 30,2 ||

大智菩薩俱胝劫久修苦行為菩提
不離精進波羅蜜無懈怠心終得證

byang chub sems dpa’ mi mkhas bskal pa bye ba bgrang || gal te ring bar ’du shes sdug bsngal byang chub sgrub ||
yang dag chos sgrub byed tshe yun ring sdug bsngal ’gyur || des ni brtson ’grus pha rol phyin nyams (3) le lo can ||

If the unwise Bodhisattva counts the kotis of aeons,
And has the notion that it is long until the full attainment of enlightenment, he is bound to suffer,
And for a long time he will be suffering while moving unto Dharma.
Therefore he is inferior in the perfection of vigour, and essentially indolent.

prathamaṃ upādu varabodhayi cittupādo so vā anuttaraśivām anuprāpuṇeyā |
rātriṃdivaikamanasā tam adhiṣṭhiheyā ārambhavīrya vidu paṇḍitu veditavyo || 30,3 ||

從初發心為菩提乃至得獲寂靜證
恒於晝夜行精進大智菩薩應如是

byang chub mchog tu sems bskyed dang po nas bzung ste || byang chub bla na med pa thob par ’gyur gyi bar ||
nyin mtshan gcig tsam du ni yid la sems byed na || mkhas pa gsal bas brtson ’grus brtsams par rig par bya ||

Beginning with the production of the first thought of the foremost enlightenment,
Until in the end he reaches the unsurpassed Bliss,
If night and day he would persevere single-mindedly,
The wise and learned should be known as one who has put forth vigour.

saci kaścid eva vadayeya sumeruśailaṃ bhinditva paśca adhigamyasi agrabodhim |
saci khedabuddhi kurute ca pramāṇabuddhiṃ kausīdyaprāpta bhavate tada bodhisattvo || 30,4 ||

有言能破於須彌方證無上菩提果
聞已懈怠而退心是彼菩薩之過失

gal te ’ga’ (4) zhig ’di skad ri rab ri bshig pa’i || rjes la byang chub mchog thob ’gyur zhes smra ba las ||
ci ste skyo ba’i blo skyed tshad kyang sems byed na || de tshe byang chub sems dpa’ le lor gyur pa yin ||

If someone would say, ‘On condition that you have shattered Mount Sumeru,
You will be one who will attain to the foremost enlightenment,’
And if he [then] effects a thought of fatigue or limitation [to his efforts],
Then that Bodhisattva is affected by indolence.

atha tasyupadyati matī kimutālpamātraṃ kṣaṇamātra bhasma nayatī vilayaṃ sumerum |
ārambhavīrya bhavate vidu bodhisattvo nacireṇa bodhivara lapsyati nāyakānām || 30,5 ||

大智菩薩聞是言謂須彌盧甚微小
於一念間可破壞亦不住證佛菩提

ji ste de ni ’di tsam tshod lta ci dka’ zhes || skad cig tsam la ri (5) rab thal par rlag sems bskyed ||
byang chub sems dpa’ mkhas pa brtson ’grus brtsams pa ste || ring por mi thogs ’dren pa’i byang chub mchog thob ’gyur ||

But when there arises to him the mindful thought, ‘That is nothing difficult.
In a mere moment Sumeru [will] break up into dust,’
Then the wise Bodhisattva becomes one who puts forth vigour.
Before long he will attain the foremost enlightenment of the Leaders.

saci kāyacittavacasā ca parākrameyyā paripācayitva jagatī kariṣyāmi artham |
kausīdyaprāpta bhavatī sthitu ātmasaṃjñaiḥ nairātmabhāvanavidūri nabhaṃ va bhūmeḥ || 30,6 ||

於身心語行精進度脫世間作大利
或著我相起懈怠而不能證佛菩提

’gro ba yongs su smin par byas nas don bya zhes || gal te lus dang ngag dang yid kyis brtson (6) byed na ||
bdag tu ’du shes gnas pas le lor gyur pa ste || thams cad mkhyen pa nyid las ring ’gyur gnam sa bzhin ||

If he would exert himself with body, thought and speech, [thinking]
‘Having matured [it] I will work the weal of the world,’
Then, established in the notion of a self, he is affected by indolence.
He is as far distant from the meditational development of not-self as the sky is from the ground.

yasmin na kāyu na pi citta na sattvasaṃjñā saṃjñāvivarti sthitu advayadharmacārī |
ayu vīryapāramita ukta hitaṃkareṇa ākāṅkṣamāṇu śivam acyutam agrabodhim || 30,7 ||

無身心相無眾生離諸相住不二法
為求無上佛菩提是行精進波羅蜜

gang tshe lus dang sems dang sems can ’du shes med || ’du shes rnam par log nas gnyis su med chos spyod ||
’di ni byang (7) chub zhi ba mi nyams mchog ’dod pa’i || brtson ’grus pha rol phyen ces phan pa mdzad pas gsungs ||

When one has no notion of either body, or thought, or a being,
Standing rid of perception, coursing in the non-dual Dharma,
That has been called by Him who bestows benefits the perfection of vigour
Of those who desire the blissful, imperishable, foremost enlightenment.

paruṣaṃ śruṇitva vacanaṃ parato duruktaṃ paritoṣayāti susukhaṃ vidu bodhisattvo |
ko bhāṣate ka śṛṇute kutu kasya kena so yukta kṣāntivarapāramitāya vijño || 30,8 ||

大智菩薩行利樂令人聞言悉歡喜
說法無說無聽人名最上忍波羅蜜

gal te gzhan las ngan brjod tshig rtsub thos gyur na || bdag bde yin zhes byang chung sems dpa’ mkhas pa dga’ ||
su smra sus thos gang gis gang (18a1) zhig gang gi phyir || bzod pa’i pha rol phyin mchog ldan pa mdzangs pa yin ||

The Perfection of Patience
When he hears someone else speaking to him harshly and offensively
The wise Bodhisattva remains quite at ease and contented.
[He thinks: I ‘Who speaks? Who hears? How, to whom, by whom?’
The discerning is [then] devoted to the foremost perfection of patience.

so bodhisattva kṣamate guṇadharmayukto yaś caiva ratnabharitaṃ trisahasra dadyāt |
buddhāna lokavidunārhatapratyayānāṃ kalapuṇya so na bhavate iha dānaskandhe || 30,9 ||

譬如寶滿三千界施佛緣覺及羅漢
不如知法忍功德百千萬分不及一

byang chub sems dpa’ gang zhig bzod pa’i legs chos ldan || gang zhig stong gsum rin chen bkang ste ’jig rten mkhyen ||
sangs rgyas rnams dang dgra bcom rang rgyal phul (2) byas pa’i || sbyin pa’i phung pos de la bsod nams char mi phod ||

If a Bodhisattva, devoted to the precious Dharma, remains patient, -
And if someone else would give the trichiliocosm filled with precious things
To the Buddhas,
Knowers of the world, and to the Arhats and Pratyekabuddhas, -
Infinitesimal only will be [by comparison] the merit from that heap of gifts.

kṣāntīsthitasya pariśudhyati ātmabhāvo dvātriṃśalakṣaṇaprabhāva anantapāro |
[sattvāna śūnyavaradharma niśāmayātī priyu bhoti sarvajagatī kṣamamāṇu vijño || 30,10 ||

持忍菩薩得清淨三十二相到彼岸
一切眾生悉愛樂聞法信受而調伏

bzod la gnas pa’i lus ni yongs su dag ’gyur te || sum cu rtsa gnyis mtshan dang mthu stobs pha mtha’ yas ||
sems can rnams la chos rab stong pa sgrogs par byed || ’di ni bzod ldan de la (3) ’gro ba dga’ ’gyur mkhas ||

The personality of one who is established in patience is completely purified,
Exalted by the thirty-two marks, [it becomes] boundless.
He preaches the best empty Dharma to beings.
Dear to the entire world do the patient and discerning become.

saci kaści candanapuṭaṃ grahiyāna sattvo abhyokireya gurupremata bodhisattvam |
dvitīyo ’pi] agni sakale śirasi kṣipeyā ubhayatra tulyu manu tena upāditavyo || 30,11 ||

或有眾生以栴檀塗菩薩身為供養
或有持火遍燒然行平等心無瞋喜

gal te sems can la las tsan dan phur ma blangs || rab gus byang chub sems dpa’ la ni nyug byed la ||
gzhan zhig me mdag mgo la ’thor byed gnyi ga la || de yis mnyam zhing snyoms pa’i yid ni bskyed par bya ||

If someone had taken a basket containing sandalwood power,
And, with respect and affection, strewed it over the Bodhisattva;
And if a second one were to throw live coals over his head, -
He should produce a mind equal to both of them.

evaṃ kṣamitva vidu paṇḍitu bodhisattvo taṃ cittupādu pariṇāmayi agrabodhau |
yāvanti kṣānti rahapratyayasattvadhātoḥ abhibhoti sarvajagatī kṣamamāṇu śūraḥ || 30,12 ||

大智菩薩持是忍或為緣覺及聲聞
乃至世間諸眾生悉皆迴向佛菩提

byang chub sems (4) dpa’ mkhas pas de ltar bzod byas nas || sems bskyed de ni byang chub mchog tu yongs bsngos na ||
dpa’ bo ’jig rten kun la bzod pas dgra bcom dang || rang rgyal sems can khams mang ji snyed zil gyis gnon ||

Having thus been patient, the wise and learned Bodhisattva
Dedicates that production of thought to the foremost enlightenment.
The hero who remains patient in all the worlds, surpasses
Whatever Arhats and Pratyekabuddhas there may be in the world of beings.

kṣamamāṇu eva puna citta upāditavyo narakeṣu tiryayamaloki aneka duḥkhā |
anubhūya kāmaguṇahetu akāmakārā kasmā hu adya na kṣameya nidāna bodhau || 30,13 ||

譬如世間貪五欲甘忍三塗無邊苦
菩薩為求佛菩提今何不勤持忍辱

bzod byed ’di snyam du yang sems ni bskyed (5) bya ste || sems dmyal dud ’gro gshin rje’i ’jig rten sdug bsngal mang ||
’dod pa’i yon tan rgyu yis dbang med gnod myong na || byang chub ched du ci phyir da bzod mi bya snyam ||

Again, one who is patient should produce a thought [thus]
‘In the hells, in the world of animals and in the Yama world there are many ills.
With the sense-pleasures as cause one must experience much that causes displeasure.
Better, for the sake of enlightenment, to be patient today!’

kaśadaṇḍaśastravadhabandhanatāḍanāśca śirachedakarṇacaraṇākaranāsachedāḥ |
yāvanti duḥkha jagatī ahu tatsahāmi kṣāntīya pāramita tiṣṭhati bodhisattvo || 30,14 ||

割截首足劓耳鼻禁縛捶拷諸楚毒
‘如是苦惱悉能忍是住忍辱波羅蜜

lcag dbyig matsona dang gsad dang bcing dang brdeg pa dang || mgo gcod pa dang rna ba rkang (6) lag sna gcod dang ||
’jig rten sdug bsngal ji snyed bdag gis bzod snyam pa || byang chub sems dpa’ bzod pa’i pha rol phyin la gnas ||

‘Whip, stick, sword, murder, imprisonment, and blows,
Decapitation, and amputation of ears, hands and feet, and of nose,
As many ills as there are in the world, [all] that I [will] endure,’[When he thinks thus, then] the Bodhisattva stands in the perfection of patience.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ sadāpraruditaparivarto nāma triṃśatimaḥ ||

[31. Dharmodgataparivarta]

佛母寶德藏般若伽陀
出法品第三十一

Chapter XXXI The Perfection of Morality

śīlena udgata bhavanti samādhikāṅkṣī sthita gocare daśabalāna akhaṇḍaśīlāḥ |
yāvanti saṃvarakriya anuvartayanti tāṃ sarvasattvahita bodhayi nāmayanti || 31,1 ||

持戒當得高名稱亦復證得三摩地
持戒為利諸眾生後當證於佛菩提

tshul khrims kyis ni zhi ba ’dod rnams ’phags par ’gyur || stobs bcu’i spyod yul gnas shing tshul khrims nyams pa (7) med ||
sdom pa’i bya ba ji snyed kun gyi rjes su ’jug || sems can kun la phan phyir de yang byang chub bsngo ||

By morality those who hanker after calm are lifted up,
Established in the sphere of those with the ten powers, unbroken in their morality.
How ever many actions of restraint they comply with,
They dedicate them to enlightenment for the benefit of all beings.

saci pratyayānarahabodhi spṛhāṃ janeti [duḥśīla bhoti]viduṣāṃ tatha chidracārī |
atha bodhi uttamaśivāṃ pariṇāmayanti sthitu śīlapāramita kāmaguṇebhi yukto || 31,2 ||

心重緣覺及聲聞及見破戒說他過
雖實持戒為菩提是名持戒行五欲

gal te dgra bcom rang rgyal byang chub reg ’dod na || tshul khrims ’chal cing mi mkhas de bzhin spyod pa nyams ||
ci ste byad chub zhi ba mchog tu yongs (18b1) bsngo na || ’dod yon brtson yang tshul khrims pha rol phyin la gnas ||

If he generates a longing for the enlightenment of Arhats and Pratyekabuddhas,
He becomes immoral, unwise, and likewise faulty in his coursing.
But when one turns over [all one’s merit] into the utmost Bliss of enlightenment,
Then one is established in the perfection of morality, [although] joined to the sense-qualities.

yo dharma bodhiguṇaāgamu sūratānāṃ so śīlaarthu guṇadharmasamanvitānām |
yo dharma bodhiguṇahāni hitaṃkarāṇāṃ duḥśīlatā ayu prakāśitu nāyakena || 31,3 ||

欲證菩提功德法持戒具足行利樂
若行毀破於尸羅是則滅壞於菩提

chos gang nges pa’i byang chub yon tan ’byung ’gyur ba || ’di ni yon tan chos ldan rnams kyi tshul khrims don ||
chos gang phan byed rnams kyi byang chub yongs nyams pa || ’di ni tshul khrims ’chal (2) ces rnam par ’dren pas gsungs ||

The Dharma from which come the qualities of the enlightenment of the Gentle,
That is the object of the morality of those who are endowed with the qualities of Dharma.
The Dharma which [involves] the loss of the qualities of the enlightenment of those who act for the weal of the world,
As immorality has that been proclaimed by the Leader.

yadi pañca kāmaguṇa bhuñjati bodhisattvo buddhaṃ ca dharma śaraṇāgatu āryasaṃgham |
sarvajñatā ca manasī bhaviṣyāmi buddho sthitu śīlapāramita vedayitavya vijño || 31,4 ||

菩薩雖樂受五欲歸命佛法及聖眾
念我當證一切智是住尸羅波羅蜜

gal te byang chub sems dpa’ ’dod yon lnga spyod kyang || sangs rgyas chos dang ’phags pa’i dge ’dun skyabs song ste ||
sangs rgyas ’grub bya snyam du kun mkhyen yid byed na || mkhas pa tshul khrims pha rol phyin gnas rig (3) par bya ||

When a Bodhisattva tastes of the five sense-qualities,
But has gone for refuge to the Buddha, the Dharma, and the holy Sangha
And has turned his attention towards all-knowledge, [thinking] ‘I will become a Buddha,’ -
As established in the perfection of morality should that discerning one be known.

yadi kalpakoṭi daśabhī kuśalaiḥ pathebhiś caramāṇu pratyayarahatvaspṛhāṃ janeti |
tada khaṇḍaśīlu bhavate api chidraśīlo pārājiko gurutaro ayu cittupādo || 31,5 ||

菩薩經歷俱胝劫奉行十善無間斷
心樂緣覺及羅漢是犯波羅夷重罪

gal te bskal pa bye bar dge ba’i las lam bcu || spyod kyang dgra bcom rang rgyal nyid la ’dod skyed na ||
de tshe tshul khrims skyon byung tshul khrims nyams pa yin || sems bskyed de ni phas pham pas kyang shin tu lci ||

If, when coursing for kotis of aeons in the ten paths of wholesome action,
He engenders a longing for Arhatship or Pratyekabuddhahood,
Then he becomes one whose morality is broken, and faulty in his morality.
Weightier than an offence deserving expulsion is such a production of thought.

rakṣantu śīla pariṇāmayi agrabodhiṃ na ca tena manyati na ātmana karṣayethā |
ahusaṃjñatā ca parivarjita sattvasaṃjñā sthitu śīlapāramiti vucyati bodhisattvo || 31,6 ||

持戒迴向佛菩提而不作念求自益
但念利他諸眾生是則持戒波羅蜜

tshul khrims srung zhing byang chub mchog (4) tu yongs bsngo la || de yis rlom sems med cing bdag bstod mi byed la ||
nga yi ’du shes sems can ’du shes yongs su spangs || byang chub sems dpa’ tshul khrims pha rol phyin gnas brjod ||

When he guards morality, he turns [the resulting merit] over to the foremost enlightenment,
But he does not feel conceited about that, nor does he exalt himself.
When he has got rid of the notion of I and the notion of other beings,
Established in the perfection of morality is that Bodhisattva called.

yadi bodhisattva caramāṇu jināna mārge imi śīlavānimi duśīla karoti sattvān |
nānātvasaṃjñaprasṛto paramaṃ duśīlo api chidraśīlu na tu so pariśuddhaśīlo || 31,7 ||

菩薩若行諸佛道於眾生離種種相
不見破戒諸過患此為最上善持戒

gal te byang chub sems dpa’ rgyal ba’i lam spyod pa || sems (5) can ’di dag khrims ldan ’di dag khrims ’chal zhes ||
sna tshogs ’du shes zhugs pa shin tu tshul khrims ’chal || tshul khrims nyams shing de la yongs dag tshul khrims med ||

If a Bodhisattva, coursing in the path of the Jinas,
Makes [a difference between] these beings as observers of morality and those as of bad morality,
Intent on the perception of multiplicity he is perfectly immoral.
He is faulty in his morality, not perfectly pure in it.

yasyo na asti ahasaṃjña na sattvasaṃjñā saṃjñāvirāgu kutu tasya asaṃvaro ’sti |
yasyo na saṃvari asaṃvari manyanāsti ayu śīlasaṃvaru prakāśitu nāyakena || 31,8 ||

菩薩要離於諸相無我無人及壽者
不著戒相及行相是則持戒之殊勝

gang la bdag gi ’du shes sems can ’du shes med || ’du shes ’dod chags bral (6) la sdom min ga la yod ||
gang la sdom dang sdom pa ma yin rlom sems med || ’di ni tshul khrims sdom par rnam par ’dren pas gsungs ||

He who has no notion of I and no notion of a being,
He has performed the withdrawal from perception, [and] he has no [need for] restraint.
One who minds neither about restraint nor about non-restraint,
He has been proclaimed by the Leader as restrained by morality.

yo evaśīlasamanvāgatu niṣprapañco anapekṣako bhavati sarvapriyāpriyeṣu |
śirahastapāda tyajamāna adīnacitto sarvāstityāgi bhavate satataṃ alīno || 31,9 ||

如是具足而持戒一切無礙無分別
頭目手足施無悋一切所愛皆無著

sems can dag pa gang zhig de ltar khrims ldan pa || sdug dang mi sdug kun la lta ba med pa yin ||
mgo dang rkang (7) lag gtong zhing zhum pa’i sems kyang med || bdog pa thams cad gtong zhing rtag tu zhen pa med ||

The Perfection of Giving
But one who, endowed with morality, a pure being,
Becomes unconcerned about anything that may be dear or unclear,
If, when he renounces head, hands and feet his thought remains undejected,
He becomes one who gives up all he has, always uncowed.

jñātvā ca dharmaprakṛtīṃ vaśikā nirātmyaṃ ātmāna māṃsa tyajamānu adīnacitto |
prāgeva vastu tada bāhira nātyajeyā asthānameta yadi matsari so kareyā || 31,10 ||

了知法本空無我乃於此身無戀著
況外財物而不捨及彼非處而嫉妬

chos rnams rang bzhin bdag med ya ma brlar shes nas || bdag gi sha yang gtod zhing zhum pa’i sems med na ||
de tshe phyi rol dngos po gtong ba smos ci dgos || (19a1) gal te ser sna byed pa de ni gnas med do ||

And having known the essential original nature of dharmas as void and without self,
He would renounce his own flesh, undejected in thought,
To say nothing of his renouncing of property and gold.
It is impossible that he should act from meanness.

ahasaṃjñatastu mamatā bhavate ca rāgo kutu tyāgabuddhi bhaviṣyati sā muhānām |
mātsarya preta bhavate upapadyayātī athavā manuṣya tada bhoti daridrarūpo || 31,11 ||

於內外施生我慢是菩薩病非為施
或起嫉妬生鬼趣或得為人處貧賤

bdag tu ’du shes dngos la bdag gir ’dzin pas chag || blun po rnams la gtong ba’i blo lta ga la yod ||
ser sna can ni yi dgas gnas su skye bar ’gyur || ci ste mir skyes na yang de tshe dbul por (2) ’gyur ||

Through the notion of I comes about a sense of ownership about property, as well as greed;
How can the deluded have the resolve to renunciation?
The mean are reborn in the world of the Pretas,
Or if as humans, then they are poor.

tada bodhisattva imi jñātva daridrasattvān dānādhimukta bhavatī sada muktatyāgī |
catvāri dvīpi samalaṃkṛtu kheṭatulyaṃ dattvā udagra bhavate na hi dvīpalabdho || 31,12 ||

知彼眾生貧賤因菩薩發心恒布施
施如四洲草木數如是廣大亦無相

de tshe byang chub sems dpa’ sems can dbul shes nas || gtong la mos par ’gyur zhing rtag tu lhug bar gtong ||
gling bzhi legs par brgyan pa mchil ma’i thal ba ’dra || byin nas dga’ bar ’gyur gyi gling theb de lta min ||

Then the Bodhisattva, having understood why these beings are poverty-stricken,
Becomes resolved on giving, always a generous giver.
When he has given away the four Continents, well adorned, as if they were just spittle,
He becomes elated, for he has not kept the Continents.

dānaṃ daditva vidu paṇḍitu bodhisattvo yāvanti sattva tribhave samanvāharitvā |
sarveṣu teṣu bhavate ayu dattadānaṃ taṃ cāgrabodhi pariṇāmayate jagārtham || 31,13 ||

大智菩薩行施已復念三有諸眾生
菩薩亦為彼眾生悉皆迴向於菩提

byang chub sems (3) dpa’ mkhas pa gsal ba srid gsum gyi || sems can ji snyed de dag kun la sbyin pa ’di ||
byin par gyur cig snyam du bsams nas sbyin byin la || de yang ’gro ba’i don phyir byang chub mchog tu bsngo ||

Having given gifts, the wise and learned Bodhisattva,
Having brought to mind all the beings that there are in the triple world,
Becomes to all of them a donor, and he turns over
That gift into the most excellent enlightenment, for the weal of the world.

na ca vastuniśrayu karoti daditva dānaṃ vidu pāku naiva pratikāṅkṣati so kadācit |
evaṃ tyajitva bhavate vidu sarvatyāgī alpaṃ tyajitva labhate bahu aprameyam || 31,14 ||

如是行施無所著亦復不求於果報
名大智者為一切施因雖少果無量

sbyin pa byin nas dngos la gnas par byed pa med || de ni (4) nam du’ang rnam par smin la re ba med ||
de ltar gtong la mkhas pa thams cad gtong ba ste || chung ngu btang la mang po dpag tu med par ’gyur ||

When he has given a gift, he does not make it into a basis or support.
And he does never expect any reward from it.
Having thus renounced, he becomes a wise renouncer of all.
The little he has renounced becomes much and immeasurable.

yāvanta sattva tribhave nikhilena asti te sarvi dāna dadayanti anantakalpān |
buddhānuloki vidu nārhatipratyayānāṃ yāvanti śrāvakaguṇān parikalpa sthāne || 31,15 ||

乃至三有諸眾生一切皆以尊重施
如供養佛及菩薩緣覺聲聞之功德

srid pa gsum na sems can ma lus ji snyed pa || yongs su brtag pa bzung ste de dag thams cad kyis ||
’jig rten (5) mkhyen pa sangs rgyas dgra bcom rang rgyal la || bskal ba mtha’ yas sbyin byin nyan thos legs tshol na ||

If all the beings in the entire triple world, as many as there are
Would, let us assume, give gifts for endless aeons,
To the Buddhas, Knowers of the world, to Arhats and Pratyekabuddhas,
But would wish for the virtues of the Disciples;

yaś co upāyakuśalo vidu bodhisattvo teṣāṃ sa puṇyakriyavastvanumodayitvā |
sattvārtha agravarabodhayi nāmayeyā abhibhoti sarvajagatī pariṇāmayukto || 31,16 ||

大智菩薩以方便用彼施福行迴向
當令一切眾生類皆悉證得無上覺

byang chub sems dpa’ mkhas pa thabs mkhas gang zhig gis || de dag bsod nams bya ba’i dngos la yi rang nas ||
sems can don du byang chub mchog (6) rab yongs bsngo na || yongs su bsngos pas ’gro ba thams cad zil gyis gnon ||

And if a Bodhisattva, wise and skilled in means,
Would rejoice at the foundation of their meritorious deed,
And would, for the weal of beings, turn it over into the best and most excellent enlightenment, -
By having turned over he surpasses the [merit of the] entire world.

kācasya vā maṇina rāśi siyā mahanto vaiḍūryaratna abhibhoti sa sarva eko |
emeva sarvajagatī pṛthu dānaskandho abhibhoti sarvapariṇāmaku bodhisattvo || 31,17 ||

如假琉璃寶大聚不及一真琉璃寶
迴施世間一切眾不及迴施無上覺

nor bu mching bu’i phung po chen por gyur pa yang || rin chen baiḍūrya gcig de kun zil gyis gnon ||
de bzhin ’gro kun sbyin pa’i phung po rgya chen kun || rjes su yi rang byang chub (7) sems dpas zil gyis gnon ||

If there were a large heap of spurious glass jewels,
One single gem of lapis lazuli surpasses it all:
Just so the Bodhisattva, who rejoices, surpasses
The [merit from the] whole vast heap of gifts of the entire world.

yadi bodhisattva dadamāna jagasya dānaṃ mamatāṃ na tatra karayen na ca vastuprema |
tatu vardhate kuśalamūla mahānubhāvo candro va tatra prabhamaṇḍalu śuklapakṣe || 31,18 ||

菩薩行施於世間不作我慢無所愛
I修行而得大增長如月離障出雲中

gal te byang chub sems dpas ’gro la sbyin byin nas || de la bdag gir mi byed dngos po phangs med na ||
de las dge ba’i rtsa ba mthu chen ’phel ’gyur te || sprin med ’od ldan zla dkyil yar gyi ngo bzhin no ||

If the Bodhisattva, when giving gifts to the world
Remains unaffected by a sense of ownership or by affection for his property,
From that his wholesome root grows into something of great might:
As the moon, in the absence of cloud, is a circle of radiant light in the bright half of the lunar month.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ dharmodgataparivarto nāmaikatriṃśatimaḥ ||

[32. Parīndanāparivarta]

佛母寶德藏般若伽陀
善護品第三十二

Chapter XXXII Rewards of the Six Perfections

dānena pretagati chindati bodhisattvo dāridrakaṃ ca chinatī tatha sarvakleśān |
bhogāṃś canantavipulāṃ labhate caranto dānena sattva paripācayi kṛcchraprāptān || 32,1 ||

菩薩布施濟貧乏令得富盛度苦惱
果報永滅餓鬼趣及得斷除諸煩惱

(19b1) skabs drug pa mthar gyis pa bstan || byang chub sems dpa’i sbyin pas yi dgas ’gro ba gcod || dbul ba dang ni de bzhin nyon mongs thams cad gcod || spyod tshe longs spyod mtha’ yas rgyas pa thob par ’gyur || sbyin pas sdug bsngal gyur pa’i sems can (2) yongs smin byed ||

Through Giving a Bodhisattva cuts off rebirth as a Preta.
He also cuts off poverty, and likewise all the defilements.
When he courses in it [i.e. giving] he gains infinite and abundant wealth.
Through [his] giving he matures beings in trouble.

śīlena tīryagati varjayi nekarupām aṣṭau ca akṣaṇa kṣaṇāṃ labhate sa nityam |
kṣāntīya rupa labhate paramaṃ udāraṃ suvarṇacchavi priyu jagasya udīkṣaṇīyo || 32,2 ||

持戒遠離畜生趣捨八非念得正念
忍辱當得最上色如金世間悉愛樂

khrims kyis dud ’gro’i ’gro ba du ma’i ngo bo dang || mi khom brgyad spong de yis dal ba rtag tu rnyed || bzod pas gzugs bzang dam pa rgya chen thob ’gyur te || gser mdog sdug cing ’gro bas lta ba’i ’os su ’gyur ||

Through Morality he avoids rebirth as one of the many animals,
And also the eight untoward moments; he constantly gains rebirth at an auspicious moment.
Through Patience he gains a perfect and exalted body,
With golden skin, dear to the world to look at.

vīryeṇa śuklaguṇa hāni na abhyupaiti jñānaṃ ananta labhate jinakośagañjam |
dhyānena kāmaguṇa utsṛjate jugupsyān vidyā abhijña abhinirharate samādhim || 32,3 ||

精進善法獲無邊所有功德不可盡
修行禪定離五欲從等持得神通明

brtson ’grus (3) kyis ni dkar po’i yon tan ’grib mi ’gyur || ye shes mtha’ yas rgyal ba’i bang mdzod rnyed par ’gyur || bsam gtan gyis ni ’dod pa’i yon tan smad pa nga dor || rig dang mngon par shes dang ting ’dzin mngon par sgrub ||

Through Vigour he does not incur the loss of the bright qualities.
He gains the storehouse of the infinite cognition of the Jinas.
Through Trance he casts off the sense-qualities in disgust,
He acquires the “lore,” the superknowledges and concentrations.

prajñāya dharmaprakṛtī parijānayitvā traidhātukānta samatikramate apāyān |
vartitva cakraratanaṃ puruṣarṣabhāṇāṃ deśeti dharma jagatī dukhasaṃkṣayāye || 32,4 ||

智獲無邊佛法藏慧了諸法本來因
佛知三界諸過咎為轉法輪滅諸苦

shes rab kyis ni chos kyi rang bzhin (4) yongs shes nas || khams gsum ma lus pa las yang dag ’da’ bar ’gyur || mi yi khyu mchog ’khor lo rin chen bskor byas nas || sdug bsngal zad par bya phyir ’gro la chos kyang ston ||

Having, through Wisdom, comprehended the essential original nature of dharmas,
He completely transcends the triple world and the states of woe.
Having turned the precious wheel of the Mightiest of Men,
He demonstrates Dharma to the world for the complete extinction of ill.

paripūrayitva imi dharma sa bodhisattvo api kṣetraśuddhi parigṛhṇati sattvaśuddhim |
api buddhavaṃśa parigṛhṇati dharmavaṃśaṃ tatha saṃghavaṃśa parigṛhṇati sarvadharmān || 32,5 ||

菩薩此法得圓滿佛剎清淨眾生淨
受持佛種并法種聖眾種及一切法

skabs bdun pa skad cig ma gcig la mngon par rdzogs par byang chub par bstan || chos (5) ’di yongs rdzogs byas nas byang chub sems dpa’ de || skabs brgyad pa chos kyi sku bstan ||

yongs dag zhing dang sems can dag pa yongs su ’dzin || sangs rgyas rgyud dang chos kyi rgyud kyang yongs su ’dzin ||
de bzhin dge ’dun rgyud dang chos kun yongs su ’dzin ||

When the Bodhisattva has fulfilled these dharmas,
He then still receives the purity of the field and the purity of [the] beings [in it].
He also receives the lineage of the Buddha, the lineage of the Dharma,
And likewise the lineage of the Sangha. He receives all dharmas.“

vaidyottamo jagati rogacikitsakārī prajñopadeśa kathito ayu bodhimārgo |
nāmena ratnaguṇasaṃcaya bodhimārgaḥ taṃ sarvasattva itu mārgatu prāpnuvanti || 32,6 ||

醫世間病最上師以智慧說菩提方
寶德藏有種種藥令眾生服悉證道

’gro (6) ba’i nad gso mdzad pa sman pa’i mchog gyur pas || shes rab bstan pa byang chub lam ldan ’di gsungs te ||
ming ni yon tan rin chen sdud pa byang chub lam || lam ’di sems can kun gyis thob par bya phyir bshad ||

Conclusion
The supreme physician who accords medical treatment to the sickness of the world,
Has taught this exposition of wisdom which is the path to enlightenment.
It is called “The Path to enlightenment which is the ‘Accumulation of Precious Qualities,’“ And it has been taught so that all beings might reach that Path.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ parīndanāparivarto nāma dvātriṃśatimaḥ ||

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[ācāryaharibhadrakṛtā praśastiḥ] |
lokaṃ prāpayituṃ sukhena padavīṃ saṃpaddūyāvāhinīṃ kāruṇyāhitacetasā bhagavatā buddhena saṃdīpitam |
śrutvā te ’khiladharmatattvanilayaṃ sūtraṃ samādānato gatvā sthānamaharniśaṃ nijamalaṃ dhmāyantu ye ’bhyāgatāḥ || HPr 1 ||

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kāle ’smin bahudṛṣṭisaṃkulakalau pāṭhe ’pi dūraṃ gate gāthābhedamanekapustakagataṃ dṛṣṭvādhunā nyāyataḥ |
kūpaṃ vādigajendrakumbhadaraṇe bhadreṇa yā śodhitā lokārthaṃ hariṇā mayā suvihitā seyaṃ budhairgṛhyatām || HPr 2 ||

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āryāṣṭasāhasrikāyā bhagavatyāḥ prajñāpāramitāyāḥ parivartānusāreṇa bhagavatī ratnaguṇasaṃcayagāthā samāptā ||

’phags pa shes rab kyi pha rol (7) tu phyin pa sdud pa tshigs su bcad pa rdzogs sho || ||

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ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hyavadat |
teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ ||
[lekhakapraśastiḥ] |
yo ’sau dharmaṃ sugatagaditaṃ paṭhate bhaktibhāvān mātrāhīnaṃ katham api padaṃ pādagāthākṣaraṃ vā |
jihvādoṣaiḥ pavanacaritaiḥ śleṣmadoṣapracārair yūyaṃ buddhāḥ subhavanagatā bodhisattvāḥ kṣamadhvam || LPr 1 ||
samāptam |
śubham ||

rgya gar gyi mkhan po bidh ka ra sing ha dang | zhu chen gyi lotstsha ba ban de dpal brtsegs kyis bsgyur cing zhus te gtan la phab pa || ||

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