Bibliotheca Polyglotta

[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 ||

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