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RK: Bodhisatvapiṭaka

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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RK: Bodhisatvapiṭaka
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter 1: Gṛhapati
Click to Expand/Collapse OptionChapter 2: Kimbhīrayakṣa
Click to Expand/Collapse OptionChapter 3: Bodhisatvaparīkṣā
Click to Expand/Collapse OptionChapter 4: Tathāgatācintya
Click to Expand/Collapse OptionChapter 5: Caturbrahmavihāra
Click to Expand/Collapse OptionChapter 6: Dānapāramitā
Click to Expand/Collapse OptionChapter 7: Śīlapāramitā
Click to Expand/Collapse OptionChapter 8: Kṣāntipāramitā
Click to Expand/Collapse OptionChapter 9: Vīryapāramitā
Click to Expand/Collapse OptionChapter 10: Dhyānapāramitā
Click to Expand/Collapse OptionChapter 11: Prajñāpāramitā
Click to Expand/Collapse OptionColophon
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我昔曾聞最勝尊　吉祥妙色大名稱
今覩威光勝所聞　如眞金像備衆徳  如來色像喩金山　高廣嚴淨觀無厭
威徳莊嚴苾芻衆　猶如滿月處衆星  世尊頂相無能見　高顯映發踰山王
頂髻周圓漸次歛　其相平偃猶天蓋  紺髮軟膩而右旋　如安繕色帝青寶
鮮淨光踰孔雀項　我今瞻仰無厭足  面貌端嚴額平正　眉相皎淨若天弓
白毫映徹無瑕穢　光潔照曜如星王  發喜淨眼甚微妙　衆覩皆生欣樂心
我今奉觀無暫捨　頂禮淨眼世間依  鼻相高平修旦直 漸廣圓成如鑄金
脣相丹暉極清淨 喩頻婆果末尼等  妙齒鮮白含光潤　等鶴牛乳蓮華根
堅密齊平極明淨　調順奢摩他所感  齒及隨齒根深固 斷際上下皆齊整
佛牙光白最超勝 如彼鴈行王處中  善逝廣長之舌相 覆面薄淨如蓮華
赤銅赤色末尼寶 含暉皎鏡如初日  世尊耳相極端嚴 梵世天人不聞見
喬答摩種狻猊頷 無畏猶如師子王  我觀善逝咽喉相 能引世間甘露味
清淨映徹無瑕穢 具大神力不思議
頸前横約修＊旦直 處中都無孅雜文
現人中勝天中天 恒食味中第一味  肩膊充圓悉成滿 胸臆雄猛威容盛
人中尊相世未聞 如山頂日光流照  手足兩肩及項後 七處光淨恒平滿  修臂傭圓象王鼻 雙掌垂下摩于膝  上身廣厚如獸王 瞿陀樹相周圓滿
那羅延力合成身 具足大力及忍力  無垢身毛皆上靡 隨現一孔一毛生
煙塵不汚如蓮華 右旋相成而細軟  我昔傳聞隱密相 陰藏深如天馬王
髀腨周圓漸次斂 其相猶如天鹿王  足厚隆起跟圓長 手相網鞔如鴈王
平滿孅長二十指 赤銅甲色如蓮華  雙跖千輻金輪相 光淨微妙具莊嚴
如來遊歩於世間 瞿拉坡相不相觸  去地四指蹈空行 衆寶紅蓮隨足現  顧視安行象王歩 進趣端肅如天主
大聖威嚴無所畏 處衆踰於師子王
  行住說法度眾生 天仙龍神咸恭敬
或散天華奏天樂 紛然繁會滿虛空  妙色映蔽毘沙門 威光超勝百千日
梵世天人尚無等 何況出過如來者  今睹世尊大神變 故我竊懷疑惑心
本觀何等勝功德 出家趣於無上道  爾時世尊告賢守長者曰。  長者當知。我觀世
間一切衆生。爲十苦事之所逼迫。  何謂爲十。  一者生苦逼迫。 
如我昔聞佛世尊　名稱吉祥及威德
最上妙相我今觀　殊勝光明具如是  清淨妙好真金相　金色高勝眾所觀
離塵無染處眾中　如眾星中妙月現  我昔歸命人中尊　　如須彌山極高勝
猶天妙蓋頂相嚴　　周遍次第而普覆  頂骨首髮軟復滑　　同彼帝青妙色相
頸相猶如孔雀王　　右旋宛轉而柔軟  額廣平正復潔白　　雙眉猶如帝釋弓
眉間毫相淨復明　　如星中王善照曜  兩目善妙喜愛相 睹者咸生歡悅意
諦觀不起厭足心 頂禮世尊清淨目  我睹人中尊鼻相 隆高修直如金山
唇如琥珀類頻婆 清淨復如淨珠寶  齒相明淨復潔白　　如乳如藕及如鴨
堅牢清淨密復齊　　隨所動轉而善愛  大小諸齒密不厚 四牙鋒利而無垢
猶如鵝王處鵝群 光瑩清淨白中白  面如初日淨光照 赤優缽羅及銅色
舌相淨妙而廣長 遍覆面門悉清淨  我於天人梵世中 未嘗見佛妙相好
耳輪猶如師子王 具師子相善無畏  我觀喉相具威德 善納眾味淨光明
正直頸項無曲邪 常得味中之上味  容儀敦肅而殊妙 七處平滿世所聞
最勝吉祥人中尊 如日光明現峰頂  七處平滿其所謂 二手足心及二肩
一頸平滿七處同 圓具清淨而明煥  雙臂修直復傭圓 其猶龍王妙清淨
無高無下二臂同 雙垂二臂立過膝  上半身如師子王 如尼拘陀身圓滿
猶那羅延不壞身 大力忍力皆具足  身毛上靡而柔軟 彼一一毛皆右旋
塵翳不染淨妙身 譬彼蓮花不著水  陰藏隱覆而復密 猶如調善妙馬王
雙髀其猶軟草同 雙[月*耑]次第而安住  足跟平滿趺相稱 手足皆具網鞔相
復如鵝王指纖長 手足數周二十指[
手指纖長赤銅甲 諸指柔毛而下覆  足下圓具千輻輪 踝骨不麤而不現
履步平滿無高下  行時離地及四指
世間最勝妙相圓 按地寶蓮隨足蹈  世尊行步大無畏 如師子王無高下
不遲不速處中平 遊戲自在無恐畏  諸天雨眾微妙花 空中競奏妙音樂
非人供養啟恭虔 此佛神通希有相  色相超越毘沙門 威光勝踰百千日
天人魔梵諸眾中 悉無如是勝功德  今我內心起疑念　　佛具最上神通力
復見何等功德門　　故佛出家成聖果  爾時世尊告賢護等諸長者言。  諸長者。我見十種諸嬈亂法世間合集。斯苦甚大。  何等爲 十。  一者生爲嬈亂。 
                                                         
| rgyal ba’i dpal dang grags dang gzugs dag ni |
| sngon chad bdag gis ji skad thos pa bas |
| de bas lhag par gser gyi gzugs bzhin du |
| mdzes dang ldan par lham mer rab tu gda’ |  gzugs ni shin tu mdzes shing blta na sdug ||
sku yi kha dog gser gyi mdog ’dra bas ||
skar mang dag gi dbus na zla ba ltar ||
dge slong mang po’i dbus na mdzes par mdzad ||  mi mchog gi ni spyi bo bltar mi gda’ ||
ri rab bzhin du mngon par ’phags (7) par gda’ ||
gtsug gi spyi bo lha yi gdugs bzhin du ||
kun nas byin gyis gzhol bar gyur pa lags ||  dbu yi skra ni ’jam zhing rab mnyen la ||
a na nga rnyil dang stang zil kha dog ’dra ||
nyas su ’khyil la shin tu ’jam pa ste ||
rma bya’i mgrin pa ji bzhin nyid du gda’ ||  smra ba mchog gi dpral ba shin tu mnyam ||
khyod kyi smin tshugs ’ja’ khugs lta bu ste ||
’od gsal ba ni skar ma’i rgyal po ltar ||
rdul bral smin mtshams spu ni shin tu mdzes ||  spyan bzang khyod kyi spyan ni dgar ’gyur ba ||
’gro ba rnams la mdzes shing mthong na dga’ ||
bdag ni lta bas ngoms par mi ’gyur te ||
mgon po rnam dag spyan la bdag phyag ’tshal ||  skyes bu dam pa’i shangs ni byin gyis mnyam ||
ji ltar gser gyi ri ltar rab tu gda’ ||
khyod kyi sgros ni bim ba byi ru bzhin ||
dag cing rnam dag nor bu rin chen ’dra ||  dul la dgyes pa’i tshems ni mdzes pa ste ||
snang bar byed pa rab tu dkar ba’i tshems ||
padma’i rtsa ba ba zho chu skyar ’dra ||
sra zhing dam la thags bzangs shin tu dag |  tshems dang tshems kyi bar ni shin tu ’byor ||
rgyal ba’i mche ba mdzes shing rdul mi mnga’ ||
ngang pa’i khyu na ngang pa’i rgyal po ni ||
rnam dag dkar zhing rab tu dkar ba bzhin ||  bde bar gshegs pa’i ljags kyis zhal khebs te ||
ud pa la dmar po rnam dag zangs kyi mdog |
nyi ma ’char tshe nor bu dag mdog bzhin ||
sra ba la ring zhing skyon med shin tu yangs ||  gau ta ma’i snyan ni rab tu legs seng ge’i ’gram pa seng ge’i ’jigs med bzhin ||
tshangs bcas ’jig rten lha dang mi la yang ||
bdag gis gang yang ma thos ma mthong ngo ||  bde gshegs mthu yis mgur na mthong ba ni ||
mgur gyi mid pa gtsang la ’od gsal te ||
drang po dbus su ’gro ba yon po gsal ||
ro yi ro mchog mi dang lha yi lha ||
  dpung mgo rab tu zlum zhing thal gong rgyas ||
bdun po mtho ba ’jig rten kun tu grags ||
mgon po mi dbang snying po dpal gyis kyang ||
ri yi rtse la nyi ma ’char ba bzhin ||  mtho ba gnyis ni zhabs kyi mthil nas skyes ||
phyag las gnyis skyes thal gong gnyis skyes te ||
mtho ba gcig ni ltag pa nyid na gcig |
dge zhing dag ste ’od gsal rab tu rgyas ||  bcom ldan gau ta ma yi phyag ring ba ||
ji ltar glang po’i rgyal po’i sna bzhin te ||
phyag gnyis po ni ’dud pa ma bgyis par ||
pus mo gnyis su phyag gis rab tu reg |  sku yi ro stod seng ge bzhin du ’phags ||
sku ni sred med bu ltar rab tu brtan ||
nyagrodha bzhin chu zheng gab pa’i sku ||
bzod pa’i stobs dang ldan pa stobs po che ||  sku yi spu rnams nyas ’khyil gyen du phyogs ||
re reng skyes shing shin tu ’jam pa ste ||
ji ltar pad ma chu dang ’dam mi gos ||
de bzhin rdul dang du bas mi gos so |  rta mchog dul ba yi ni ji lta bar ||
’doms kyi sba ba spubs su nub ces gda’ ||
brla ni rab zlum smyig ma’i snying po bzhin ||
khyod kyi rje ngar byin gyis rim bzhin mchis ||  zhabs gong dung ltar mtho zhing rting pa che ||
khyod kyi phyag dang zhabs ni dra bas ’brel ||
sor mo ring zhing sor mo nyi shu mnyam ||
sen mo zangs ’dra sor sen me tog can ||  khyod kyi zhabs mthil ’khor lo rab kyis mtshan ||
rtsib ma stong ldan rab tu ’od gsal ba ||
long bus long bu ’thab par mi ’gyur zhing ||
gom pas gom pa sa la yong mi ’dor ||  sa la kun tu sor bzhis mi reg par ||
’jig rten rnams kyi gtso bo rab gshegs te ||
khyod ni gang du gom pa bor ba yang ||
rin chen pad ma skyes pa ngo mtshar to ||  rgod par ma gyur dal zhing brtan par gshegs ||
stag dang lha dbang ’gros kyis gzhan gnon cing ||
bag tsha med par stabs ni bsgyings te gshegs ||
dpa’ bo khyod kyi ’gros ’dra su la ’ang med ||  mi ma lags pa rnams kyis bar snang las ||
lha yi me tog char ni rab ’bebs shing ||
glu dbyangs sgras ni khyod la mchod par bgyid ||
cho ’phrul ’di ’dra ’di dag rmad du byung ||  khyod kyi gzugs ni rnam thos bu bas lhag ||
gzi brjid dag ni nyi ma brgya bas ’phags ||
tshangs bcas lha mir bcas pa’i ’jig rten na ||
khyod ’dra ’ang med na lhag pa ga la mchis ||  bdag gis khyod kyi cho ’phrul mchog mthong nas ||
yon tan lhag pa gang dag gzigs gyur na ||
de bzhed pas na mi dbang rab byung snyam ||
bdag ni de la the tshom ’tshal bar gyur ||  de nas bcom ldan ’das kyis khyim bdag tshong dpon bzang skyong la ’di skad ces bka’ stsal to ||  kye ma’o khyim dag ’jig rten gnas pa ’di ni gtse ba bcus gtses par mthong ste |  bcu gang zhe na |  ’di lta ste | skye bas gtse ba dang | 
I had heard about the glory, fame,
and splendour of the body of the Victorious One,
but you are even more sublime in person,
like an image in gold.  Your body is graceful and beautiful.
Because of your exalted, golden form
you shine among the monks
like the moon among the stars.  Never before have I seen the crown of the head of the greatest among men,
but now I see it rising up like Mount Meru,
like the parasol of the gods,
a sign that you have attained the highest degree of transformation.  I see the hair on your head, delicate and supple,
shining like a dark sapphire.
Its soft curls twist to the right
Just like the neck of a peacock.  The best of speakers has a smooth forehead,
your eyebrows shaped like rainbows.
Between your eyebrows shines a perfect curl of hair
blazing like the king of stars.  Your eyes are exquisite, and delight all who look upon them.
They are beautiful, beloved by those who gaze upon them.
Merely observing is not enough for me,
I salute the protector with immaculate eyes.  The nose of the best of men
is as magnificent as a golden horn,
his lips coral-red like the fruit of the ivy gourd,
exceedingly pure like a precious jewel.  Your shining teeth are perfectly white,
like lotus-root, cow’s milk, or a crane.
Firm, whole, well set, supremely pure,
your teeth are an ornament to joyous discipline.  The Victorious One's teeth are well-spaced,
the canine teeth shining spotlessly,
like the king of the geese, flying first in formation,
whiter than white, and completely pure.  Like a pure red lotus, the color of copper,
red like the rising sun, the color of a pure jewel,
the Sugata’s tongue is delicate and smooth,
and so long and broad that it can cover his face.  I have truly never seen or heard of anything
in the brahma-world, or in any human or divine realm,
like the exquisite ears of Gautama.
He has the jaws and the courage of a lion.  By the power of the blissful one, I see his neck,
his pure and resplendent throat, extracting the subtle essence of flavors,
straight, not crooked, and centrally positioned.
His sense of taste is unrivalled, like that of the god of gods and men.  You are broad-chested, and your shoulder blades are round.
Your seven supreme limbs are famed throughout the world.
Blazing with the highest glory, the archetypal king,
you are like the sun rising over the peak of the mountain.  There are protrubrances on the soles of both of your feet,
on both of your hands, and on both shoulders,
and one protrubrance on the back of your neck.
The fullness of your beauty is pure and radiant.  The arms of the Blessed One Gautama hang down,
like the trunk of the lord of elephants.
With both of your hands, you are able
to touch your knees without bending down.  His mighty chest is like that of a lion.
Broad, like the trunk of a banyan tree,
his sturdy body is as strong and firm as that of Nārāyāṇa,
With the strength that comes from forbearance.  The hairs on his upper body curl to the right.
They grow separately, and are very soft.
They are unaffected by dust and smoke,
just like lotuses in muddy water.  Your male organ is said to be retracted in its sheath
like that of an excellent, well-trained horse.
Your well-rounded thighs are like the cores of bamboo.
Your calves are well-formed, with the correct proportions.  You have flat insteps and broad heels.
Your hands and feet are finely webbed.
Your long, smooth fingers and toes number twenty,
with copper colored nails, like flowers.  The symbol of the supreme thousand-spoked wheel
shines from the soles of your feet.
You do not put your feet down hard when you walk on the road. 1
You stride lightly on the earth.  You tread softly, lifting your feet four inches above ground
as you walk, O best of men!
Jeweled lotuses spring forth
wherever you set your feet. How extraordinary!  You advance unopposed, undaunted, repelling your enemies,
like an elephant, like a tiger, like the lord of the gods.
You walk like nothing less than a hero.
Imperturbable, you stride elegantly.  Superhuman beings shower you, lord, with divine flowers.
In the sky, they venerate you
with the sounds of singing.
Such magical displays are truly wondrous.  Your beauty surpasses that of Vaiśravaṇa,
your splendor is like that of a hundred suns.
In the world of brahmans, of gods and men,
you have no equal. Truly, how could anyone be superior?  Having now seen this incredible miracle,
I am filled with curiosity.
What are the superior qualities you have seen,
lord of men, that made you renounce ordinary life?  The Blessed One then said this to the merchant and householder Bhadrapāla:  “Alas! One who is involved with the world is tormented by the ten afflictions.  What are these ten afflictions?  They are the affliction of birth, 
二者老苦逼迫。 
二者老爲嬈亂。 
 
rga bas gtse ba dang | 
the affliction of old age, 
三者病苦逼迫 
三者病爲嬈亂。 
 
na bas gtse ba dang | 
the affliction of disease, 
四者死苦逼迫。 
四者死爲嬈亂。 
 
’chi bas gtso ba dang | 
the affliction of death, 
五者愁苦逼迫。 
五者憂爲嬈亂。 
 
mya ngan gyis gtse ba dang | 
the affliction of sorrow, 
六者怨恨逼迫。 
六者悲爲嬈亂。 
 
smre sngags ’don pas gtse ba dang | 
the affliction of lamentation, 
七者苦受逼迫。 
七者苦爲嬈亂。 
 
sdug bsngal gyis gtso ba dang | 
the affliction of suffering, 
八者憂受逼迫。 
八者煩惱爲嬈亂 
 
yid mi bde bas gtse ba dang | 
the affliction of depression, 
九者痛惱逼迫。 
九者愁歎爲嬈亂。 
 
’khrug pas gtse ba dang | 
the affliction of grief, 
十者生死流轉大苦之所逼迫。 
十者輪迴爲嬈亂。 
 
’khor bas gtso bo dang bcu ste | 
and the affliction of cyclic existence. 
長者。我見如是十種苦事逼迫衆生。爲得阿耨多羅三藐三菩提。出離如是逼迫事故。以淨信心捨釋氏家趣無上道。 
如是十種諸嬈亂法。世間合集我見是已。是故我乃淨信出家。趣證阿耨多羅三藐三菩提果 
 
khyim bdag ’jig rten gnas pa gtse 1 ba ’di bcus gtses par mthong nas | bla na med pa yang dag par rdzogs pa’i byang chub thob par bya’o zhes dad pas khyim nas khyim med par rab tu byung ngo || 
1. D gtso 
Householder, when I saw that one who is involved with the world is tormented by these ten afflictions, I decided to attain unsurpassed perfect awakening, and with that conviction I left ordinary household life behind and became a renunciant.” 
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