Bibliotheca Polyglotta

[18. Śūnyatāparivarta]

佛母寶德藏般若伽陀
空品第十八

Chapter XVIII Deep Stations

gambhīra rupa api vedana cetanā ca vijñāna saṃjña prakṛtī animittaśāntā |
kāṇḍena gādha yatha sāgari eṣamāṇo prajñāya skandha vimṛṣitva alabdhagādhā || 18,1 ||

色受想行識甚深本來寂靜而無相
如海之深杖莫測得般若蘊亦如是

gzugs dang (3) tshor dang ’du shes sems pa rnam shes rnams || zab ste rang bzhin mtshan ma med cing rab zhi ba ||
dper na mda’ yis rgya mtsho’i gting thug tshol ba ltar || shes rab kyis ni brtags na phung po’i gting mi rnyed ||

Deep are form, feeling and will,
Consciousness and perception; signless in their essential original nature, and calm.
Like one who tries to reach the bottom of the ocean with a stalk,
So, when the skandhas have been considered with wisdom, one does not get to the bottom of them,

yo bodhisattva imu budhyati eva dharmāṃ gambhīrayānaparamārthanirupalepān |
yasmin na skandha na pi āyatanaṃ na dhātu kiṃ vā svapuṇyasamudāgamu kiṃci tasya || 18,2 ||

菩薩知此甚深法住真如乘不可染
六塵十二界體空無蘊寧有所得福

byang chub sems dpa’ gang zhig de ltar zab (4) gyur cing || theg pa don dam chags med gang la phung po dang ||
khams dang skye mched yod min chos ’di rtogs pa de’i || bsod nams yang dag grub pa de las ci zhig yod ||

When a Bodhisattva thus understands that these dharmas
In the deep vehicle are in the ultimate sense stainless;
Wherein there is neither skandha, nor sense-field, nor element,
How can there be to him the attainment of his own merit anywhere?

yatha rāgadharmacaritaḥ puruṣaḥ striyāye saṃketa kṛtva alabhantu vivartayeyā |
yāvanti cittacaritā divasena tasya tāvanta kalpa anubudhyati bodhisattvo || 18,3 ||

如人思彼染欲境心著女色如目見
乃至日日心所行菩薩思覺亦如是

dper na ’dod chags chos la spyod pa’i skyes bu zhig || bud med dus btab de (5) dang ma phrad de yi ni ||
nyin gcig sems kyi rnam rtog spyod pa ji snyed pa || de snyed bskal par byang chub sems dpas thob par ’gyur ||

The Simile of the Woman
As a man, preoccupied with matters of greed, had made a date
With a woman, and would, not having met her, indulge in many thoughts;
As many preoccupations as he would have [in his mind] during a day,
For so many aeons does a Bodhisattva strive to reach his goal.

yo bodhisattva bahukalpasahasrakoṭayo dānaṃ dadeyu vimalaṃ tatha śīla rakṣe |
yaś caiva prajñavarapāramitāprayukto dharmaṃ bhaṇeya kala puṇya na dānaśīle || 18,4 ||

若多俱胝劫布施羅漢緣覺持戒者
不如說行般若法百千萬分不及一

byang chub sems dpa’ gang zhig bskral mang bye stong du || dgra bcom rang rgyal sbyin byed tshul khrims srung byed kyang ||
gang (6) zhig shes rab pha rol phyin mchog ldan pa’i chos || brjod pa’i legs pa sbyin dang tshul khrims char mi phod ||

Considerations of Merit
If a Bodhisattva would for many thousands of kotis of aeons
Give spotless gifts, and would equally guard his morality.
And if another one were to preach the dharma associated with wisdom, the foremost perfection, -
The merit from giving and morality would [by comparison] be infinitesimal.

yo bodhisattva varaprajña vibhāvayanto tata utthito kathayi dharma nirupalepam |
taṃ cāpi nāmayi jagārthanidāna bodhau nāsti triloka śubha tena samaṃ bhaveyā || 18,5 ||

若菩薩觀般若理安住說法而無相
迴施一切證菩提彼三界師無有等

byang chub sems dpa’ gang zhig shes rab mchog bsgoms te || de las langs nas gos pa med pa’i chos brjod cing ||
de yang ’gro ba’i don phyir (7) byang chub rgyur bsngo na || dge ba de dang mnyam pa ’jig rten gsum na med ||

When a Bodhisattva, having meditated on the foremost wisdom,
Emerged therefrom [i.e. that meditation] preaches the stainless Dharma,
And turns over also [the merit from] that to the enlightenment linked to the weal of the world:
There is nothing that is lovely in the triple world that could become equal to him.

taṃ caiva puṇya puna khyāyati riktameva tatha śūnya tuccha vaśikaṃ ca asārakaṃ ca |
evaṃ carantu caratī sugatāna prajñāṃ caramāṇu puṇyu parigṛhṇati aprameyam || 18,6 ||

所說成就而無相非空非實不可得
若如是行名覺智得受成就義無邊

bsod nams de yang gsog dang de bzhin stong pa dang || gsob dang ya ma brla dang snying po med par shes ||
de ltar bde gshegs rnams kyi shes rab spyad spyod na || spyod tshe bsod (11a1) nams dpag tu med pa yongs su ’dzin ||

And just that merit is declared to be just worthless,
And likewise empty, insignificant, void and unsubstantial.
Thus coursing he courses in the wisdom of the Sugatas.
Coursing [thus] he acquires immeasurable merit.

abhilāpamātra ima jānati sarvadharmāṃ buddhena deśita prayukta prakāśitāṃś ca |
kalpāna koṭinayutāṃ bahu bhāṣamāṇo na ca kṣīyate na ca vivardhati dharmadhātuḥ || 18,7 ||

於一念知一切法信佛所說及他說
演說俱胝那由劫法界不增亦不減

sangs rgyas kyis bshad rab tu spyod cing rab bstan pa’i || chos ’di thams cad brjod pa tsam du zad shes nas ||
bskal pa bye ba khrag khrig mang bor brjod byas kyang || chos kyi dbyings la zad pa med cing (2) ’phel ba med ||

No Growth or Diminution
As mere talk he cognizes all these dharmas
Which the Buddha has demonstrated, practised and revealed.
Though he may teach for many niyutas of kotis of aeons,
Yet the Dharma-element does not get exhausted nor does it increase.

ye cāpi pañca imi pāramitā jinānām ete ’pi dharma parikīrtita nāmamātrāḥ |
pariṇāmayāti na ca manyati bodhisattvo na ca hīyate spṛśati uttamabuddhabodhim || 18,8 ||

此得名佛波羅蜜菩薩於中而說法
如名施已心不著亦不言證無上覺

rgyal ba rnams kyi pha rol phyin ces bya ba gang || chos de rnams kyang ming tsam du ni yongs su bsgrags ||
yongs bsngo rlom sems med pa’i byang chub sems dpa’ ni || nyams pa med cing sangs rgyas byang chub mchog reg ’gyur ||

And as to these five perfections of the Jinas.
These dharmas also have been proclaimed as mere words.
The Bodhisattva who turns over, without putting his mind to it,
Does not fail; but he experiences the supreme Buddha-enlightenment.

bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ śūnyatāparivarto nāmāṣṭādaśamaḥ

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