Bibliotheca Polyglotta

[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 ||

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