prajñāpāramitā mātā bodhisatvāna māriṣa |
pitā copāyakauśalyaṃ yato jāyanti nāyakāḥ || (1)
bhāryā dharmaratis teṣāṃ maitri karuṇā ca duhitarau |
satyadharmāv ubhau putrau gṛhaṃ śūnyārthacintanā || (2)
sarvakleśās tathā śiṣyā yatheṣṭavaśavartinaḥ |
bodhyaṅgāś caiva mitrāṇi bodhiṃ budhyanti yair varām || (3)
sahāyāś cānubaddhā hi ṣaḍ imāḥ pāramitāḥ sadā |
stryāgāraḥ saṃgrahas teṣāṃ dharmāḥ saṃgītivāditam || (4)
udyānaṃ dhāraṇī teṣāṃ bodhyaṅgakusumaiś citam |
phalaṃ vimuktijñānaṃ ca vṛkṣā dharmadhanaṃ mahat || (5)
vimokṣāḥ puṣkiriṇyaś ca samādhijālapūritāḥ |
viśuddhipadmasaṃchannā yatra snāyanti nirmalāḥ || (6)
abhijñā vāhanaṃ teṣāṃ mahāyānam anuttamam |
sārathir bodhicittaṃ tu sanmārgo ’ṣṭāṅgikaḥ śivaḥ || (7)
bhūṣanā lakṣaṇāny eṣām aśītiś cānuvyañjanāḥ |
hrīrapatrāpyavastrās te kalyāṇādhyāśayāḥ śubhāḥ || (8)
saddharmadhanavantas te prayogo dharmadeśanā |
pratipattir mahālābhaḥ pariṇāmaś ca bodhaye || (9)
śayanaṃ caturo dhyānāḥ śuddhājīvena saṃstṛtāḥ |
prajñā vibodhanaṃ teṣāṃ nityaṃ śrutasamāhitā || (10)
amṛtaṃ bhojanaṃ teṣāṃ vimuktirasapānakam |
viśuddhāśayatā snānaṃ śīlaṃ gandhānulepanam || (11)
kleśaśatruvinirghātāc chūrās te hy aparājitāḥ |
dharṣenti caturo mārān bodhimaṇḍadhvajāśritāḥ || (12)
saṃcintyajāti darśenti ajātāś ca asaṃbhavāḥ |
dṛśyante sarvakṣetreṣu raśmirājavad udgatāḥ || (13)
buddhakoṭyo hi pūjitvā sarvapūjāhi nāyakān |
na caivātmani buddhe vā jātu kurvanti niśrayam || (14)
buddhakṣetrāṇi śodhenti satvānāṃ caritaṃ yathā |
ākāśakṣetrānuprāptā na satve satvasaṃjñinaḥ || (15)
sarvasatvāna ye rūpā rutaghoṣāś ca īritāḥ |
ekakṣanena darśenti bodhisatvā viśāradāḥ || (16)
mārakarma ca budhyante mārāṇāṃ cānuvartakāḥ |
upāyapāramiprāptāḥ sarvāṃ darśenti te kriyām || (17)
te jīrṇavyādhitā bhonti mṛtam ātmānu darśayī |
satvānāṃ paripākāya māyādharmavihāriṇaḥ || (18)
kalpoddāhaṃ ca darśenti uddahya tāṃ vasundharām |
nityasaṃjñīna satvānām anityam iti darśayī || (19)
satvakoṭīsahasrebhir ekarāṣṭre nimantritāḥ |
sarveṣāṃ gṛhi bhuñjanti sarvān nāmenti bodhaye || (20)
ye kecin mantravidyā vā śilpasthānā bahūvidhāḥ |
sarvatra pāramiprāptāḥ sarvasatvasukhāvahāḥ || (21)
yāvanto loki pāṣaṇḍāḥ sarvatra pravrajanti te |
nānādṛṣṭigataprāptān satvān hi parimocayi || (22)
candrā bhavanti sūryā vā śakrabrahmaprajeśvarāḥ |
bhavanti āpas tejaś ca pṛthivī mārutas tathā || (23)
rogāntarakalpeṣu bhaiṣajyaṃ bhonti uttamam |
yehi satvā vimucyanti sukhī bhonti anāmayāḥ || (24)
durbhikṣāntarakalpeṣu bhavanti pānabhojanam |
kṣudhāpipāsām apanetvān dharmaṃ deśenti prāṇinām || (25)
śastra-antarakalpeṣu maitryādhyāyī bhavanti te |
avyāpāde niyojenti satvakoṭīśatān bahūn || (26)
mahāsaṃgrāmamadhye ca samapakṣā bhavanti te |
saṃdhisāmagri rocenti bodhisatvā mahābalāḥ || (27)
ye cāpi nirayāḥ kecid buddhakṣetreṣv acintiyāḥ |
saṃcintya tatra gacchanti satvānāṃ hitakāraṇāt || (28)
yāvantyo gatayaḥ kāścit tiryagyonau prakāśitāḥ |
sarvatra dharmaṃ deśenti tena ucyanti nāyakāḥ || (29)
kāmabhogāṃ pi darśenti dhyānaṃ darśenti dhyāyinām |
vihastaṃ māraṃ kurvanti avatāraṃ na denti te || (30)
agnimadhye yathā padmam adbhutaṃ pi vidarśayet |
evaṃ kāmāṃś ca dhyānaṃ ca adbhutaṃ te vidarśayi || (31)
saṃcintya gaṇikā bhonti puṃsām ākarṣaṇāya te |
rāgāṅkuśena lobhetvā buddhajñāne sthapenti te || (32)
grāmikāś ca sadā bhonti sārthavāhāḥ purohitāḥ |
agrāmātyo ’tha cāmātyāḥ satvānāṃ hitakāraṇāt || (33)
daridrāṇāṃ ca satvānāṃ nidhānaṃ bhonti akṣayam |
yeṣāṃ dānāni datvā hi bodhicittaṃ janenti te || (34)
mānastabdheṣu satveṣu mahānagnā bhavanti te |
sarvamānasamudghātāṃ bodhiṃ prārthenti uttamām || (35)
bhayārditānāṃ satvānāṃ saṃtiṣṭhante ’grataḥ sadā |
abhayaṃ teṣu datvā ca paripācenti bodhaye || (36)
pañcābhijñā hi bhūtvā te ṛṣayo brahmacāriṇaḥ |
śīle satvān niyojenti kṣāntisauratyasaṃyame || (37)
upasthānagurūn satvān saṃpaśyeha vināyakāḥ |
ceṭā bhavanti dāsā vā śiṣyatvam upayānti ca || (38)
yena yenaiva cāṅgena satvā dharmaratā bhave |
darśenti hi kriyāḥ sarvā mahopāyasuśikṣitāḥ || (39)
teṣām anantaśikṣā hi anantaś cāpi gocaraḥ |
anantajñānasaṃpannā anantaprāṇimocakāḥ || (40)
na teṣāṃ kalpakoṭībhiḥ kalpakoṭīśatais tathā |
bhāṣadbhiḥ sarvabuddhais tu guṇāntaḥ suvaco bhavet || (41)
bodhiṃ na prārthayet ko ’gryāṃ śrutvā dharmān imān budhaḥ |
anyatra hīnasatvebhyo yeṣāṃ prajñā na vidyate || (42)
母智度無極 父為權方便
菩薩由是生 得佛一切見
樂法以為妻 悲慈為男女
奉諦以降調 居則思空義
學知一切塵 其生隨所欲
上道為親友 覺意而不著
我徒勇而果 群從度無極
四恩當女事 樂以歌道德
總持為苑囿 覺華甚奇快
厥實度知見 彼樹法林大
八解之浴池 正水滿其淵
淨葉眾如殖 浴此無垢塵
參駕五通馳 大乘難過踰
調御以道意 八道坦忘憂
相具以嚴容 眾好飾其姿
慚愧免行成 華鬘謂不疑
七寶貨之大 求者兼與法
得報利弘多 隨布分斯道
守如禪解教 無患清淨道
以是依諸佛 常勇志不搖
是食甘露者 以解味為漿
不慢不疑淨 戒品為塗香
在彼眾塵埃 勇犍莫能勝
降伏一切魔 咸使至道場
其於所墮生 都已無惑根
為現諸剎土 將護度眾塵
供養億如來 奉諸三界將
不我則為佛 生輒務成養
修治佛土淨 訓化諸群生
由是得最剎 無人人所行
一切民萌類 聲響及眾變
一時能盡現 菩薩樂精進
邪行為順現 隨欲牽致來
方便度無極 一切示軌儀
為現勝言教 示身終如死
祐化諸人物 於幻法不殆
現劫盡乾燒 更始生地形
眾人有常想 照令知無常
正使或億千 出之一邑里
能悉為空舍 安諸施以道
如有禁咒語 嶮谷若干輩
皆為到彼度 菩薩無所畏
世間眾道術 一切從而學
非以隨疑見 因之解人惑
或作日月天 或為梵中尊
為地主以德 為風神亦然
劫中有疾疫 為之設醫藥
勤恤護養安 除病消諸毒
劫中設饑饉 則施食與漿
前救彼飢渴 卻以法語人
劫中若兵起 己為作慈利
化之以不諍 兆民得休濟
若於大戰中 則我得臣眾
恒協用和安 菩薩力勢強
至於有獄刑 佛土不可勝
輒至到于彼 趣使眾庶寧
所往方教化 五道遍分明
一切生索現 此為菩薩生
在欲示饒有 現捨而行禪
能禁制魔首 莫知孰執焉
火中生蓮荷 是可謂希有
無比為大炬 其在欲能爾
有民眾所聚 則為興農利
導以無貪欲 立之以佛智
求為世間將 宗長若帝師
輔上而懷下 以此安群黎
周惠諸貧民 資財無有極
因厥所布施 勸勵起道德
在於憍慢中 示現作力士
消伏諸貢高 使立佛正道
見人有危懼 居前而慰安
既施使無畏 乃化以道真
為五通仙人 修治梵行事
立眾以淨戒 及忍和損意
以敬養烝民 見者樂精進
所有僮僕奴 教學立其信
隨如方便隨 令人得樂法
欲現一切最 善權必深學
無際行謂此 是以遊無疆
合會無邊慧 說法無有量
智度菩薩母 方便以為父
一切眾導師 無不由是生
法喜以為妻 慈悲心為女
善心誠實男 畢竟空寂舍
弟子眾塵勞 隨意之所轉
道品善知識 由是成正覺
諸度法等侶 四攝為伎女
歌詠誦法言 以此為音樂
總持之園苑 無漏法林樹
覺意淨妙華 解脫智慧果
八解之浴池 定水湛然滿
布以七淨華 浴此無垢人
象馬五通馳 大乘以為車
調御以一心 遊於八正路
相具以嚴容 眾好飾其姿
慚愧之上服 深心為華鬘
富有七財寶 教授以滋息
如所說修行 迴向為大利
四禪為床座 從於淨命生
多聞增智慧 以為自覺音
甘露法之食 解脫味為漿
淨心以澡浴 戒品為塗香
摧滅煩惱賊 勇健無能踰
降伏四種魔 勝幡建道場
雖知無起滅 示彼故有生
悉現諸國土 如日無不見
供養於十方 無量億如來
諸佛及己身 無有分別想
雖知諸佛國 及與眾生空
而常修淨土 教化於群生
諸有眾生類 形聲及威儀
無畏力菩薩 一時能盡現
覺知眾魔事 而示隨其行
以善方便智 隨意皆能現
或示老病死 成就諸群生
了知如幻化 通達無有礙
或現劫盡燒 天地皆洞然
眾人有常想 照令知無常
無數億眾生 俱來請菩薩
一時到其舍 化令向佛道
經書禁咒術 工巧諸伎藝
盡現行此事 饒益諸群生
世間眾道法 悉於中出家
因以解人惑 而不墮邪見
或作日月天 梵王世界主
或時作地水 或復作風火
劫中有疾疫 現作諸藥草
若有服之者 除病消眾毒
劫中有飢饉 現身作飲食
先救彼飢渴 卻以法語人
劫中有刀兵 為之起慈心
化彼諸眾生 令住無諍地
若有大戰陣 立之以等力
菩薩現威勢 降伏使和安
一切國土中 諸有地獄處
輒往到于彼 勉濟其苦惱
一切國土中 畜生相食噉
皆現生於彼 為之作利益
示受於五欲 亦復現行禪
令魔心憒亂 不能得其便
火中生蓮華 是可謂希有
在欲而行禪 希有亦如是
或現作婬女 引諸好色者
先以欲鉤牽 後令入佛道
或為邑中主 或作商人導
國師及大臣 以祐利眾生
諸有貧窮者 現作無盡藏
因以勸導之 令發菩提心
我心憍慢者 為現大力士
消伏諸貢高 令住無上道
其有恐懼眾 居前而慰安
先施以無畏 後令發道心
或現離婬欲 為五通仙人
開導諸群生 令住戒忍慈
見須供事者 現為作僮僕
既悅可其意 乃發以道心
隨彼之所須 得入於佛道
以善方便力 皆能給足之
如是道無量 所行無有涯
智慧無邊際 度脫無數眾
假令一切佛 於無量億劫
讚歎其功德 猶尚不能盡
誰聞如是法 不發菩提心
除彼不肖人 癡冥無智者
慧度菩薩母 善方便為父
世間真導師 無不由此生
妙法樂為妻 大慈悲為女
真實諦法男 思空勝義舍
煩惱為賤隸 僕使隨意轉
覺分成親友 由此證菩提
六度為眷屬 四攝為妓女
結集正法言 以為妙音樂
總持作園苑 大法成林樹
覺品華莊嚴 解脫智慧果
八解之妙池 定水湛然滿
七淨華彌布 洗除諸垢穢
神通為象馬 大乘以為車
調御菩提心 遊八道支路
妙相具莊嚴 眾好而綺間
慚愧為衣服 勝意樂為鬘
具正法珍財 曉示為方便
無倒行勝利 迴向大菩提
四靜慮為床 淨命為茵蓐
念智常覺悟 無不在定心
既餐不死法 還飲解脫味
沐浴妙淨心 塗香上品戒
殄滅煩惱賊 勇健無能勝
摧伏四魔怨 建妙菩提幢
雖實無起滅 而故思受生
悉現諸佛土 如日光普照
盡持上妙供 奉獻諸如來
於佛及自身 一切無分別
雖知諸佛國 及與有情空
而常修淨土 利物無休倦
一切有情類 色聲及威儀
無畏力菩薩 剎那能盡現
雖覺諸魔業 而示隨所轉
至究竟方便 有表事皆成
或示現自身 有諸老病死
成熟諸有情 如遊戲幻法
或現劫火起 天地皆熾然
有情執常相 照令知速滅
千俱胝有情 率土咸來請
同時受彼供 皆令趣菩提
於諸禁咒術 書論眾伎藝
皆知至究竟 利樂諸有情
世間諸道法 遍於中出家
隨方便利生 而不墮諸見
或作日月天 梵王世界主
地水及火風 饒益有情類
能於疾疫劫 現作諸良藥
蠲除諸疾苦 令趣大菩提
能於飢饉劫 現作諸飯食
先除彼飢渴 說法令安泰
能於刀兵劫 修慈悲靜慮
令無量有情 欣然無恚害
能於大戰陣 示現力朋黨
往復令和好 勸發菩提心
諸佛土無量 地獄亦無邊
悉往其方所 拔苦令安樂
諸有傍生趣 殘害相食噉
皆現生於彼 利樂名本生
示受於諸欲 而常修靜慮
惑亂諸惡魔 令不得其便
如火中生華 說為甚希有
修定而行欲 希有復過此
或現作婬女 引諸好色者
先以欲相招 後令修佛智
或為城邑宰 商主及國師
臣僚輔相尊 利樂諸含識
為諸匱乏者 現作無盡藏
給施除貧苦 令趣大菩提
於諸憍慢者 現作大力士
摧伏彼貢高 令住菩提願
於諸恐怖者 方便善安慰
除彼驚悸已 令發菩提心
現作五通仙 清淨修梵行
皆令善安住 戒忍慈善中
或見諸有情 現前須給侍
乃為作僮僕 弟子而事之
隨彼彼方便 令愛樂正法
於諸方便中 皆能善修學
如是無邊行 及無邊所行
無邊智圓滿 度脫無邊眾
假令一切佛 住百千劫中
讚述其功德 猶尚不能盡
誰聞如是法 不願大菩提
除下劣有情 都無有慧者
byaṅ chub sems dpa’ rnam dag gi || ma ni śes rab pha rol phyin |
| pha ni thabs la mkhas pa ste || ’dren pa rnams ni de las skyes ||
chos la dga’ ba chuṅ ma ste || byams daṅ sñiṅ rje bu mo yin |
| chos daṅ bden gñis bu pho yin || stoṅ pa’i don sems khyim yin no ||
de bźin ñon moṅs thams cad ni || ci dgar dbaṅ byed slob ma’o |
| mdza’ bśes byaṅ chub yan lag ste || des ni byaṅ chub mchog rig ’gyur ||
de grogs rtag tu ’grogs pa ni || pha rol phyin pa drug rnams so |
| bsdu ba de yi bud med khyim || glu dbyaṅs chos rnams ston pa po ||
gzugs rnams de yi skyed mos tshal || byaṅ chub yan lag me tog rgyas |
| ’bras bu rnam grol ye śes te || chos kyi nor chen stoṅ pa ’o ||
rnam par thar pa rdziṅ yin te || tiṅ ṅe ’dzin gyi chu yis bkaṅ |
| rnam dag pad mas kun khebs pa || de la ’khru ba dri ma med ||
mṅon śes de yi bźon pa ste || theg pa chen po bla na med |
| kha lo sgyur ba byaṅ chub sems || lam ni źi ba yan lag brgyad ||
de yi rgyan ni mtshan rnams daṅ || dpe byad bzaṅ po brgyad cu’o |
| bsam pa dge ba de dag gi || gos ni khrel yod ṅo tsha śes ||
de dag dam chos nor daṅ ldan || rab tu sbyor ba chos ston pa |
| nan tan dag ni rñed chen te || yoṅs su bsṅo ba byaṅ chub phyir ||
mal ni bsam gtan bźi rnams te || ’tsho ba dag pas kun tu btiṅ |
| de dag sad pa ye śes te || rtag tu thos pa mñam par gźag |
de dag zas ni bdud rtsi ste || rnam grol khu ba btuṅ ba yin || bsam pa rnam dag khrus yin te || spos kyis bsku ba tshul khrims so ||
ñon moṅs dgra rnams bcom pas na || de dag dpa’ bo mi pham pa pa |
| bdud bźi dag kyaṅ rab tu btul || byaṅ chub dkyil ’khor rgyal mtshan bsgreṅ ||
bsams bźin skye ba ston mod kyi || skye ba med ciṅ ’byuṅ ba med |
| źiṅ kun tu yaṅ snaṅ ba ni || ñyi ma śar ba bźin du ’o ||
’dren la mchod pa thams cad kyis || saṅs rgyas bye ba mchod nas kyaṅ |
| bdag kyaṅ saṅs rgyas rnams la ni || nam kyaṅ gnas par yoṅ mi byed ||
ji ltar sems can phan par yaṅ || saṅs rgyas źiṅ rnams sbyoṅ mod kyi |
| nam mkha’ lta bur źiṅ rnams gyur || sems can sems can ’du śes med ||
sems can kun gyi gzugs rnams daṅ || sgra skad gaṅ rnams ’byin pa daṅ |
| ’jigs med byaṅ chub sems dpa’ rnams || skad cig gcig gis ston par byed ||
bdud kyi las rnams śes mod kyi || bdud rnams kyi yaṅ rjes su ’jug |
| thabs kyi pha rol phyin pa dag || de yi bya ba kun kyaṅ ston ||
sgyu ma’i chos kyis rnam rtsen pas || sems can yoṅs su smin pa’i phyir |
| rga ba daṅ ni na bar gyur || bdag ñid śi bar rab tu ston ||
sa rnams rab tu tshig pa ni || bskal pas sreg par kun ston te |
| sems can rtag par ’du śes pa || mi rtag par ni rab bstan to ||
sems can bye ba stoṅ rnams kyaṅ || yul gcig tu ni mgron du gñer |
| thams cad khyim du zan byin te || thams cad byaṅ chub phyir bsṅo’o ||
sṅags daṅ rig pa ci yod daṅ || bzo gnas rnam pa maṅ po dag |
| thams cad kyi yaṅ pha rol phyin || sems can thams cad bde thob byed |
’jig rten ya mtshan ji sñed pa || de dag kun tu rab byuṅ nas |
| lta ba tha dad gyur pa yi || sems can rnams ni yoṅs su ’grel | |
zla ba’am ñyi mar de ’gyur te || brgya byin tshaṅs pa skye dgu dbaṅ |
| chu daṅ mer kyaṅ rab gyur te | | sa daṅ rluṅ du’aṅ de bźin no ||
nad kyi bskal pa bar ma la | | de ni rtsi mchog dam par gyur |
| des ni sems can rnam grol źiṅ || nad rnams med ciṅ bde bar ’gyur ||
mu ge’i bskal pa bar ma la || zas daṅ skom du bsgyur nas su |
| bkres śiṅ skom pa med byas te || srog chags rnams la chos ston to ||
mtshon gyi bskal pa bar ma la || de dag byams pa sgom gyur te |
| sems can bye ba brgya maṅ po || gnod sems med la ’dzud par byed ||
g.yul chen ’dren pa’i naṅ du ni || de dag phyogs la mñam par ’gyur |
| byaṅ chub sems dpa’ stobs chen rnams || ’dum źiṅ ’du bar dga’ bar byed ||
saṅs rgyas źiṅ ni ji sñed pa || bsam gyis mi khyab dmyal bar yaṅ |
| sems can rnams la phan pa’i phyir || bsams bźin du ni der ’gro’o ||
ji sñed dud ’gro’i skye gnas kyi || ’gro bar rab tu bstan pa ni |
| thams cad du yaṅ chos ston to || de phyir rnam par ’dren ces bya ||
’dod pa’i loṅs spyod rnams kyaṅ ston || bsam gtan pa la bsam gtan ston |
| bdud rnams rab tu ’joms byed ciṅ || de dag glags rñed ’gyur mi byad | |
me dbus nas ni pad ma ltar || yaṅ dag ma yin de ston te |
| de bźin ’dod daṅ bsam gtan yaṅ || yaṅ dag ma yin de ston to ||
bsams bźin smad ’tshoṅ rnams su sgyur || skyes pa rnams ni bsdu ba’i phyir |
| ’dod chags lcags kyus brṅod nas su || de dag saṅs rgyas ye śes ’god ||
sems can rnams la phan pa’i phyir || groṅ mi daṅ ni ded dpon daṅ |
| mdun na ’don daṅ blon po daṅ || blon po chen por rtag tu gyur ||
sems can dbul po rnams la ni || zad mi śes pa’i gter du gyur |
| gaṅ la sbyin pa byin pa yaṅ || de dag byaṅ chub sems bskyed btsud ||
ṅa rgyal kheṅs pa’i sems can la || de dag tshan chen mchog gyur te |
| ṅa rgyal kun kyaṅ bcom nas su || bla med byaṅ chub tshol du btsud ||
’jigs skrag sems can rnams la ni || rtag tu de yi mdun na ’dug |
| de dag mi ’jigs byin nas kyaṅ || byaṅ chub tu ni smin par byed | |
de dag lṅa mṅon śes pa yi || draṅ sroṅ tshaṅs par spyod gyur te |
| bzod daṅ des pa tshul khrims daṅ || sdom pa la ni sems can ’god ||
rim gro lhur byed sems can rnams || ’jigs pa med pas ’dir mthoṅ na |
| bran daṅ g.yog tu śin tu gyur || slob mar yaṅ ni ñe bar ’gro |
yan lag gaṅ daṅ gaṅ rnams kyis || sems can chos la dgar gyur pa |
| thabs chen śin tu bslabs pa daṅ || bya ba dag ni thams cad ston ||
de dag slob pa mtha’ yas śiṅ || spyod yul rnams kyaṅ mtha’ yas te |
| ye śes mtha’ yas rdzogs pas na || srog chags mtha’ yas grol bar byed ||
bskal pa dag ni bye ba daṅ || bskal pa bye ba phrag brgyar ni |
| bcom ldan saṅs rgyas rnams kyis kyaṅ || de yi yon tan mtha’ brjod dka’ ||
gaṅ rnams śes rab med pa yi || sems can dman pa ma gtogs par |
| mkhas pas chos ’di thos gyur nas || byaṅ chub mchog la su mi smon ||
Of the true bodhisattvas, The mother is the transcendence of wisdom, The father is the skill in liberative technique; The Leaders are born of such parents.
Their wife is the joy in the Dharma, Love and compassion are their daughters, The Dharma and the truth are their sons; And their home is deep thought on the meaning of voidness.
All the passions are their disciples, Controlled at will. Their friends are the aids to enlightenment; Thereby they realize supreme enlightenment.
Their companions, ever with them, Are the six transcendences. Their consorts are the means of unification, Their music is the teaching of the Dharma.
The incantations make their garden, Which blossoms with the flowers of the factors of enlightenment, With trees of the great wealth of the Dharma, And fruits of the gnosis of liberation.
Their pool consists of the eight liberations, Filled with the water of concentration, Covered with the lotuses of the seven impurities - Who bathes therein becomes immaculate.
Their bearers are the six superknowledges, Their vehicle is the unexcelled Mahāyāna, Their driver is the spirit of enlightenment, And their path is the eightfold peace.
Their ornaments are the auspicious signs, And the eighty marks; Their garland is virtuous aspiration, And their clothing is good conscience and consideration.
Their wealth is the holy Dharma, And their business is its teaching, Their great income is pure practice, And it is dedicated to the supreme enlightenment.
Their bed consists of the four contemplations, And its spread is the pure livelihood, And their awakening consists of gnosis, Which is constant learning and meditation.
Their food is the ambrosia of the teachings, And their drink is the juice of liberation. Their bath is pure aspiration, And morality their unguent and perfume.
Having conquered the enemy passions, They are invincible heroes. Having subdued the four Māras, They raise their standard on the field of enlightenment.
They manifest birth voluntarily,
Yet they are not born, nor do they originate.
They shine in all the fields of the Buddhas,
Just like the rising sun.
Though they worship Buddhas by the millions, With every conceivable offering, They never dwell upon the least difference Between the Buddhas and themselves.
They journey through all Buddha-fields In order to bring benefit to living beings, Yet they see those fields as just like empty space, Free of any conceptual notions of "living beings."
The fearless bodhisattvas can manifest, All in a single instant, The forms, sounds, and manners of behavior Of all living beings.
Although they recognize the deeds of Māras, They can get along even with these Māras; For even such activities may be manifested By those perfected in liberative technique.
They play with illusory manifestations In order to develop living beings, Showing themselves to be old or sick, And even manifesting their own deaths.
They demonstrate the burning of the earth In the consuming flames of the world’s end, In order to demonstrate impermanence To living beings with the notion of permanence.
Invited by hundreds of thousands of living beings, All in the same country, They partake of offerings at the homes of all, And dedicate all for the sake of enlightenment.
They excel in all esoteric sciences, And in the many different crafts, And they bring forth the happiness Of all living beings.
By devoting themselves as monks To all the strange sects of the world, They develop all those beings Who have attached themselves to dogmatic views.
They may become suns or moons, Indras, Brahmās, or lords of creatures, They may become fire or water Or earth or wind.
During the short aeons of maladies, They become the best holy medicine; They make beings well and happy, And bring about their liberation.
During the short aeons of famine, They become food and drink. Having first alleviated thirst and hunger, They teach the Dharma to living beings.
During the short aeons of swords, They meditate on love, Introducing to nonviolence Hundreds of millions of living beings.
In the middle of great battles They remain impartial to both sides; For bodhisattvas of great strength Delight in reconciliation of conflict.
In order to help the living beings, They voluntarily descend into The hells which are attached To all the inconceivable buddha-fields.
They manifest their lives In all the species of the animal kingdom, Teaching the Dharma everywhere. Thus they are called "Leaders."
They display sensual enjoyment to the worldlings, And trances to the meditative. They completely conquer the Māras, And allow them no chance to prevail.
Just as it can be shown that a lotus Cannot exist in the center of a fire, So they show the ultimate unreality Of both pleasures and trances.
They intentionally become courtesans In order to win men over, And, having caught them with the hook of desire, They establish them in the buddha-gnosis.
In order to help living beings, They always become chieftains, Captains, priests, and ministers, Or even prime ministers.
For the sake of the poor, They become inexhaustible treasures, Causing those to whom they give their gifts To conceive the spirit of enlightenment.
They become invincible champions, For the sake of the proud and the vain, And, having conquered all their pride, They start them on the quest for enlightenment.
They always stand at the head Of those terrified with fright, And, having bestowed fearlessness upon them, They develop them toward enlightenment.
They become great holy men, With the superknowledges and pure continence, And thus induce living beings to the morality Of tolerance, gentleness, and discipline.
Here in the world, they fearlessly behold Those who are masters to be served, And they become their servants or slaves, Or serve as their disciples.
Well trained in liberative technique,
They demonstrate all activities,
Whichever possibly may be a means
To make beings delight in the Dharma.
Their practices are infinite; And their spheres of influence are infinite; Having perfected an infinite wisdom, They liberate an infinity of living beings.
Even for the Buddhas themselves, During a million aeons, Or even a hundred million aeons, It would be hard to express all their virtues.
Except for some inferior living beings, Without any intelligence at all, Is there añone with any discernment Who, having heard this teaching, Would not wish for the supreme enlightenment?
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Complete text
Chapter I: Buddhakṣetrapariśuddhinidāna