khyod ni na tshod śin tu gźon || śes rab kyis ni rgya mtso bźin ||
khyod kyis ji srid tsam źig nas || chos ’di dag la bslabs par gyur |1|
khye’u rin chen byin gyis smras pa |
bslab pa thams cad rnam ’jig pa || bslab pa gaṅ yin de bslab min ||
gaṅ la bslab pa med pa de || mkhas pa rnams kyi bslab pa yin |1|
don gaṅ khyod kyis bdag dris pa || sems can ’du śes gnas pa ste ||
’dir ni chos rnams thams cad la || gaṅ la’aṅ skye ba mi rñed do |2|
byis pa rnams ni byaṅ chub daṅ || ’khor ba ñid du rtog par byed ||
’dir ni da duṅ btsun pa khyod || byis pa’i chos la ’braṅ ṅam ci |3|
riṅ po’am yaṅ na thuṅ ṅu źes || mkhas pa dag ni rtog mi byed ||
chos kun rñiṅ po med par ni || de bźin de dag khoṅ du chud |4|
byis pa’am byis pa’i chos rnams sam || saṅs rgyas chos sam rgyal ba’aṅ ruṅ ||
blo ldan tha dad mi ’byed kyis || stoṅ pa ñid la de ltar ltos |5|
draṅ sroṅ chen pos byaṅ chub thob || de ni mi rigs brtags pa yin ||
chos ’di la ni skye med na || mya ṅan ’das pa ji ltar thob |6|
chos rnams mtha’ yas rab tu gsuṅs || sems can grol ba’aṅ dṅos po med ||
mya ṅan ’das daṅ ’khor ba la || tha dad dbyer med gzuṅ bar gyis |7|
’di la rnam pa thams cad du || bsnan daṅ dbri ba ci yaṅ med ||
tha dad med pa’i chos rnams la || mkhas pa rnams ni rmoṅs mi ’gyur |8|
byis pa rnams kyis thob ciṅ rñed || byis pas mya ṅan ’das pa thob ||
’khor ba la ni de kun chags || rlom sems bdud kyi ’chiṅ ba yin |9|
gaṅ gis blo la ṅas thob sñam || des ni ci yaṅ thob pa med ||
de yi yaṅ srid ’gro ba yi || ma rig pa la’aṅ ’jug par ’gyur |10|
byaṅ chub sñiṅ por ’dug nas ni || mthoṅ ba med ciṅ spaṅs pa’aṅ med ||
saṅs rgyas rnams kyi byaṅ chub ’di || tha sñad yin te don du min |11|
byaṅ chub daṅ ni mya ṅan ’das || tha sñad dag gis brjod mi nus ||
gaṅ dag de ltar yaṅ dag mthoṅ || de dag chos ñid rnam par śes |12|
童子雖年幼 智慧如大海
經於幾多時 學成無生法
爾時寶授童子答大目乾連説伽陀曰
所學即非學 一切學無性
大智如是學 我學亦如是
汝之所問我 著於衆生相
衆生本無相 諸法不可得
説有菩提相 愚迷非正見
尊者今云何 猶住於諸見
智者於諸見 一切悉清淨
佛法愚迷法 及彼種種法
如是觀皆空 是知諸法性
若住有無相 求證菩提者
法本非有無 菩提云何得
説法無邊際 衆生亦如是
不住差別相 斯即名涅槃
如是行輪迴 師資無所有
此無相法中 智者不迷惑
愚迷言得證 彼皆住輪迴
無明轉増長 是即爲魔著
安坐菩提場 爲示俗諦故
諸佛之所證 非俗非寂靜
菩提不可説 遠離見非見
若見如是實 彼能解妙法
As for your age, you are very young, but you are like an ocean by your insight (prajñā)! How long have you been trained (śikṣita) in these teachings (dharma) (1)?
Ratnadatta said:
All my learning (śikṣā) has disappeared, because what is learning is really not learning: That in which there is no learning is the learning of the wise (1).
The topics (artha) on which you have asked me are all within the common concepts of any being (sattvasaṃjñā). In this [teaching, however,] no origination (utpāda) is found among any moments of existence anywhere (2).
The foolish (bāla) construct (kalpayanti) awakening (bodhi) and existence (saṃsāra), but how can you, the reverend monk (bhadanta), admit the teachings of the foolish (bāladharma) (3)?
The wise do not construct (na kalpayanti kuśalāḥ) questions like “How long?” “How short?”, since moments of existence have no age: this is the way one should understand them (4).̌
“Foolish (bāla)”, “teachings of the foolish (bāladharma)”, “teachings of the Buddha (buddhadharma)” or “The Victorious (jina)”, the wise (dhīmat) do not make such distinctions. You should rather see such things as part of emptiness (śūnyatā) (5).̌
“The great sage (maharṣi) attained Awakening (bodhi)”, this is an illogical construction (ayuktakalpanā): since there is no origination (utpāda) among the moments of existence, how can there be an extinction (nirvāṇa) to be obtained (6).
The moments of existence are endless (ananta), the Lord has said, and a liberated (vimukta) being is inexistent (abhāva). So do understand that there is no difference between existence and extinction (7)!
Among all these forms there is no increase or decrease, the wise are not deluded (na muhyante) by the moments of existence without distinctions (aprabhinna) (8).
The foolish believe they have attained and found, the foolish believe they have attained extinction (nirvāṇa): they are rather passionately attached to existence (saṃsārasārakta), conceited thinking (manyanā) is the snare of the Evil One (mārabandhana) [which binds them] (9).
One thinking “I have attained” has not attained anything, he has rather succumbed to the ignorance (avidyā) by which he goes to new rebirths (punarbhava) (10).
After one is placed on the seat of awakening (bodhimaṇḍa) there are no viewpoints (dṛṣṭi) and nothing more to get rid of. And this awakening (bodhi) of the Buddhas is only a conventional expression (vyavahāra) without meaning (anartha) (11).
It is impossible to express the awakening (bodhi) and extinction (saṃsāra) with conventional expressions (vyavahāra): Those viewing things this way discern (vijānanti) the true state of things (dharmatā) (12).
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