Bibliotheca Polyglotta

[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 ||

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