Bibliotheca Polyglotta

[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 ||

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