Bibliotheca Polyglotta

[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 ||

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