Prajñāpāramitā-Ratnagunasamcayagāthā
佛母寶德藏般若波羅蜜經卷上
Verses of the Astasaharika
P. P. In 8000 Lines English translated by E. Conze 1975
［漢譯］缺 ｛禮敬諸佛菩薩｝
Homage
to all the Buddhas and Bodhisattvas!
爾時世尊。為令四眾各得歡喜。說是般若波羅蜜經使獲利樂。即說伽陀曰
Thereupon
the Lord, in order to gladden the four assemblies, and to further lighten up
this perfection of wisdom, preached at that time the following verses:
行品第一
Chapter
I
Preliminary
Admonition
所有菩薩為世間 滅除蓋障煩惱垢
Call
forth as much as you can of love, of respect and faith!
Remove
the obstructing defilements, and clear away all your taints!
發淨信心住寂靜 當行智度彼岸行
Listen
to the Perfect Wisdom of the gentle Buddhas,
Taught
for the weal of the world, for heroic spirits intended!
The
Source of Subhuti’s Authority [4]1[i]
諸江河流閻浮提 華果藥草皆得潤
“The
rivers all in this Roseapple Island,
Which
cause the flowers to grow, the fruits, the herbs and trees,
龍王主住無熱池 彼龍威力流江河
They
all derive from the might of the king of Nagas,
From
the Dragon residing in Lake Anopatapta,2 his magical power.
亦如佛子聲聞等 說法教他方便說
Just
so, whatever Dharmas the Jina’s disciples 3 establish,
Whatever
they teach, whatever adroitly explain-
樂最聖行求果報 此諸如來勝威德
Concerning
the work of the holy which leads to the fullness of bliss,
And
also the fruit of his work – it is the Tathagata’s doing.
云何佛說此法眼 令諸弟子如佛學
For
whatever the Jina has taught, the Guide to the Dharma,
His
pupils, if genuine, have well been trained in it.
自證教他及方便 此亦佛力非自力
From
direct experience, derived from their training, they teach it,
Their
teaching stems but from the might of the Buddhas, and not their own power.
The
Basic Teachings [5-18]
最上般若不可知 非心可知非菩提
No
wisdom can we get hold of, no highest perfection,
No
Bodhisattva, no thought of enlightenment either.
如是聞已不驚怖 彼菩薩行知佛智
When
told of this, if not bewildered and in no way anxious,
A
Bodhisattva courses in the Well-Gone’s wisdom.
色受想行識皆無 不著纖塵無處所
In
form, in feeling, will, perception and awareness 4
Nowhere
in them they find a place to rest on.
彼若不住一切法 行無受想得菩提
Without
a home they wander, dharmas never hold them,
Nor
do they grasp at them-the Jina’s Bodhi they are bound to gain.
菩薩若求出家智 照見五蘊無實相
The
wanderer Srenika 5 in his gnosis of truth
Could
find no basis, though the skandhas had not been undone.
Just
so the Bodhisattva, when he comprehends the dharmas as he should
Does
not retire into Blessed Rest.6
知此不求於寂靜 彼是菩薩之行智
復次云何智所得 照見一切法皆空
In
wisdom then he dwells.
What
is this wisdom, whose and whence, he queries,
And
then he finds that all these dharmas are entirely empty.
不著不驚照見時 自覺覺他諸菩薩
色受想行及識蘊 是蘊見行而不知
Uncowed
and fearless in the face of that discovery
Not
far from Bodhi is that Bodhi-being then
To
course 7 in the skandhas, in form, in feeling, in perception,
Will
and so on, and fail to consider them wisely;
菩薩照見蘊皆空 行無相化不著句
Or to
imagine these skandhas as being empty;
Means
to course in the sign,8 the track of non-production ignored.
無色受想行識等 不行是名無相行
But
when he does not course in form, in feeling, or perception,
In
will or consciousness, but wanders without home,
Remaining
unaware of coursing firm in wisdom,
若行不得最上智 無相寂靜三摩地
His
thoughts of non-production -
then the best of all the calming trances cleaves
to him.
若菩薩行自寂靜 過去諸佛咸授記
Through
that the Bodhisattva now dwells tranquil in himself,
His future Buddhahood
assured by antecedent Buddhas.
身苦樂等皆不及 由知因果法本性
Whether
absorbed in trance, or whether outside it, he minds not.
For of things as they
are he knows the essential original nature.
若行於法不可得 行如是行乃佛智
Coursing
thus he courses in the wisdom of the Sugatas,9
And
yet he does not apprehend the dharmas in which he courses.
行無所行了知已 是行最上般若行
This
coursing he wisely knows as a no-coursing,
That
is his practice of wisdom, the highest perfection.
彼無所有不可得 愚癡著相謂有無
有無二法皆非實 出此了知乃菩薩
What
exists not, that non-existent the foolish imagine;
Non-existence
as well as existence they fashion
As
dharmic facts existence and non-existence are both not real.
A
Bodhisattva goes forth 10 when wisely he knows this.
菩薩若知諸幻化 色受想行識亦然
寂靜行離種種相 此名最上般若行
If he
knows the five skandhas as like an illusion,
But
makes not illusion one thing, and the skandhas another;
If,
freed from the notion of multiple things, he courses in peace –
Then that is
his practice of wisdom, the highest perfection.
善友方便令知覺 使聞佛母不驚怖
Those
with good teachers as well as deep insight,
Cannot
be frightened on hearing the Mother’s deep tenets.
惡友同行及化他 坏器盛水非堅牢
But
those with bad teachers, who can be misled by others,
Are
ruined thereby, as an unbaked pot when in contact with moisture.
Three
Key Terms Defined [18-24]
云何得名為菩薩 一切樂行皆無著
What
is the reason why we speak of ‘Bodhisattvas’?
Desirous
to extinguish all attachment, and to cut it off,
True
non-attachment, or the Bodhi of the Jinas is their future lot.
求佛菩提無所著 是故得名為菩薩
‘Beings
who strive for Bodhi’ are they therefore called.
云何得名摩訶薩 得第一義眾生中
What
is the reason why ‘Great Beings’ are so called?
They
rise to the highest place above a great number of people;
斷眾生界諸邪見 是故得名摩訶薩
And
of a great number of people they cut off mistaken views.
That
is why we come to speak of them as ‘Great Beings.’
大施大慧大威德 佛乘最上而得乘
Great
as a giver, as a thinker, as a power,
He
mounts upon the vessel 11 of the Supreme Jinas.
發菩提心度眾生 是故得名摩訶薩
Armed
with the great armour he’ll subdue Mara the artful.
These
are the reasons why ‘Great Beings’ are so called.
幻化四足俱胝數 多人眾前悉截首
This
gnosis shows him all beings as like an illusion,
Resembling
a great crowd of people, conjured up at the crossroads,
By a
magician, who then cuts off many thousands of heads;
一切世界皆幻化 菩薩知已得無怖
He
knows this whole living world as a mock show, and yet remains without fear.
色受想行識纏縛 知不實已不求解
Form,
perception, feeling, will and awareness
Are
ununited, never bound, cannot be freed.
行菩提心無所著 此名最上諸菩薩
Uncowed
in his thought he marches on to his Bodhi,
That
for the highest of men is the best of all armours.
云何得名為菩薩 乘大乘行度眾生
What
then again is ‘the vessel that leads to the Bodhi’?
Mounted
upon it one guides to Nirvana all beings.
大乘體相如虛空 菩薩由得安隱樂
Great
is that vessel, immense, vast like the vastness of space.
Those
who travel upon it are carried to safety, delight and ease.
The
Transcendental Nature of Bodhisattvas [24-31]
大乘之乘不可得 乘涅盤往諸方所
Thus
transcending the world, he eludes our apprehensions.12
‘He
goes to Nirvana,’ but no one can say where he went to.
行已不見如火滅 是故名為入涅盤
A
fire’s extinguished, but where, do we ask, has it gone to?13
Likewise,
how can we find him who has found the Rest of the Blessed?
菩薩所行不可得 初後現在三清淨
The Bodhisattva’s past, his future and his present must
elude us,
Time’s three dimensions nowhere touch him.
清淨無畏無戲論 是行最上般若行
Quite
pure he is, free from conditions, unimpeded.
That
is his practical of wisdom, the highest perfection.
大智菩薩行行時 發大慈悲為眾生
為已不起眾生相 是行最上般若行
Wise
Bodhisattvas, coursing thus, reflect on non-production,
And
yet, while doing so, engender in themselves the great compassion,
Which
is, however, free from any notion of a being.
Thereby
they practise wisdom, the highest perfection.
菩薩起念為眾生 修諸苦行有苦相
But
when the notion of suffering and beings leads him to think:
‘Suffering I shall
remove, the weal of the world I shall work!’
是有我相眾生相 此非最上般若行
Beings
are then imagined, a self is imagined, -
The
practice of wisdom, the highest perfection, is lacking.
知自及諸眾生等 乃至諸法亦復然
He wisely
knows that all that lives is unproduced as he himself is;
He knows that all
that is no more exists than he or any beings.
生滅無二無分別 是行最上般若行
The
unproduced and the produced are not distinguished,
That
is the practice of wisdom, the highest perfection.
乃至所說世界等 名離一切生滅法
最上無比甘露智 是故得名為般若
All
words for things in use in this world must be left behind,
All
things produced and made must be transcended –
The
deathless, the supreme, incomparable gnosis is then won.
That is the sense in
which we speak of perfect wisdom.
菩薩如是所行行 了知方便無所求
When
free from doubts the Bodhisattva carries on his practice,
As
skilled in wisdom he is known to dwell.
知此法本性非實 是行最上般若行
All
dharmas are not really there, their essential original nature is empty.
To
comprehend that is the practice of wisdom, perfection supreme.
Chapter
II
Where
Bodhisattvas Stand
若不住色亦無受 亦不住想亦無行
復不住識住正法 是名最上般若行
He
does not stand in form, perception or in feeling,
In
will or consciousness, in any skandhas whatsoever.
In
Dharma’s true nature alone he is standing.
Then
that is his practice of wisdom, the highest perfection.
佛母寶德藏般若伽陀
帝釋品第二
歡喜地攝布施波羅蜜伽陀
常與無常苦樂等 我及無我悉皆空
Change
and no change, suffering and ease, the self and not-self,
The
lovely and repulsive 14 – just one Suchness in this Emptiness they are.
不住有為及無為 住無相行佛亦然
And
so he takes not his stand on the fruit which he won, which is threefold—
若求聲聞緣覺等 乃至佛果亦復然
That
of an Arhat, a Single Buddha, a Buddha fully enlightened.
不住此忍不可得 如渡大河不見岸
若聞此法彼定得 成等正覺證涅盤
The
Leader himself was not stationed in the realm which is free from conditions,
Nor
in the things which are under conditions, but freely he wandered without a
home:
Just
so, without a support or basis a Bodhisattva is standing.
見於一切如自身 是大智者如來說
A
position devoid of a basis has that position been called by the Jina
Wherein
Bodhisattvas Train [38-43]
｛
凡有善逝諸弟子 僻支佛與法王同
不修忍辱難度彼 如身度彼眼不望
教者聽者施教時 獨覺聲聞與菩薩
諸學智者得涅槃 如來僅示夢與幻｝［原漢譯缺補譯］
Those
who wish to become the Sugata’s Disciples,
Or
Pratyekabuddhas, or likewise, Kings of the Dharma –
Without
resort to this Patience 15 they cannot reach their respective goals. They move
across, but their eyes are not on the other shore.
Those
who teach dharma, and those who listen when it is being taught; Those who have
won the fruit of an Arhat, a Single Buddha, or a world-saviour;
And
the Nirvana obtained by the wise and the learned –
Mere
illusions, mere dreams – so has the Tathagata taught us.
佛子當住四補特伽羅。是行大智行。一真實善法。二不退心。三應供、離垢、無煩惱、無求。四善友同等
Four
kinds of persons are not alarmed by this teaching:
Sons
of the Jina skilled in the truths; saints unable to turn back,16 Arhats free
from defilements and taints,
and
rid of their doubts; Those whom good teachers mature are reckoned the fourth
kind.
大智菩薩如是行 不學聲聞及緣覺
Coursing
thus, the wise and learned Bodhisattva,
Trains
not for Arhatship, nor on the level of Pratyekabuddhas.
樂學如來一切智 是學非學名為學
In
the Buddha-dharma alone he trains for the sake of all-knowledge. No training is
his training, and no one is trained in this training.
學不受色不增減 亦復不學種種法
Increase
or decrease of forms is not the aim of this training,
Nor
does he set out to acquire various dharmas.
攝受樂學一切智 若此功德出離者
All-knowledge
alone he can hope to acquire by this training.
To
that he goes forth when he trains in this training, and delights in its
virtues.
The
Facts of Existence [44-47]
色非有智非無智 受想行識亦復爾
Forms
are not wisdom, nor is wisdom found in form,
In
consciousness, perceptions, feeling, or in will.
色性自性如虛空 平等無二無分別 They are not wisdom, and no wisdom is in them. Like
space it is, without a break or crack.
妄想本性無彼岸 眾生之界亦復然
Of all
objective supports the essential original nature is boundless;
Of
beings likewise the essential original nature is boundless.
虛空自性亦同然 智慧世間解亦爾
As
the essential original nature of space has no limits,
Just
so the wisdom of the World-knowers is boundless.
智慧無色佛所說 離一切想到彼岸
‘Perceptions’
– mere words, so the Leaders have told us;
Perceptions
forsaken and gone, and the door is open to the Beyond.
若人得離諸想已 是人語意住真如
Those
who succeed in ridding themselves of perceptions,
They,
having reached the Beyond, fulfill the Teacher’s commandments.
彼人住世恒沙劫 不聞佛說眾生聲
If
for aeons countless as the sands of the Ganges,
The
Leader would himself continue to pronounce the word ‘being’:
眾生不生本清淨 是行最上般若行
Still,
pure from the very start,17 no being could ever result from his speaking. That
is the practice of wisdom, the highest perfection.”
｛結論｝
Conclusion
佛說種種之語言 皆具最上般若義
And
so the Jina concludes his preaching, and finally tells us: “When all I said and
did at last agreed with perfect wisdom,
過去佛為我受記 於未來世證菩提
Then
this prediction I received from Him who went before me:18
‘Fully
enlightened, at a future time thou shalt a Buddha be!’”
佛母寶德藏般若伽陀
持無量功德建塔品第三
無垢地攝持戒波羅蜜伽陀
Chapter
III
The
Merit Derived from Perfect Wisdom [49-70]
若人常受持般若 所作上應諸佛行
刀劍毒藥水火等 乃至諸魔不能為
“One
who will take up this Perfection of Wisdom, Wherein the Saviours course, and
constantly study it;
Fire,
poison, sword and water cannot harm him,
And
also Mara finds no entrance, nor his host.
若人於佛滅度後 建七寶塔以供養
如是圓滿千俱胝 佛剎恒沙等佛塔
眾生無邊千俱胝 以妙香華塗香等Someone may for the Sugata who went to rest build Stupas,
Made of the seven precious things, and worship him;
Until
thousands of kotis of fields are filled with these Stupas Of the Sugata,
countless as the sands of the Ganges;
And like
him as many beings again as there are in endless kotis of fields, They all
would do worship, without doing anything else, -
With
heavenly flowers and the best perfumes and unguents, -
供養三世無邊劫 所有功德之數量
不及書寫於佛母 諸佛由此而得生
Let
us reckon for aeons in the three periods, and still more than that:
But
if someone else had copied the book, the Mother of Sugatas,
From
which come forth the Guides with the ten powers,
Would
bear it in mind, revere it with flowers and unguents, -
若受持讀誦供養 功德倍勝於佛塔
An
infinitesimal portion of his merit would have those who had given worship to
the Stupas.
Perfect
Wisdom a Great Lore [73-74]
大明般若諸佛母 能除苦惱徧世界
This
Perfection of Wisdom of the Jinas is a great lore,
Appeasing
dharmas making for sorrow and ill in many a world of beings.
所有三世十方佛 學此明得無上師
The
Saviours of the World in the past, and in the future, and those [now] inthe ten
directions,
They
have, by training in this lore, become the supreme physicians.
行般若行利有情 使學大智證菩提
And
[also] those who course in the practice of pity and concern for the welfare of
others,
They,
the wise, by having trained in this lore, will experience enlightenment.
有為無為諸快樂 一切樂從般若生
Those
who have conditioned happiness, and those who have unconditioned happiness,
All
their happiness should be known as having issued from this.
譬如大地植諸種 得和合生種種色
五波羅蜜及菩提 皆從般若所生出
Perfect
Wisdom and the Other Five Perfections [81-82]
Gems
exist potentially scattered in the earth,
And,
when conditions are favorable, they grown in great variety: They all grow from the
perfection of wisdom.
又如輪王出行時 七寶四兵為導從
若依佛母最上行 一切功德法集聚
Wherever,
we know, the Universal Monarch may travel, There is all the army of all the
seven precious things: Wherever there is this perfection of wisdom of the
Jinas, There also all dharmas of good quality are brought along.”
佛母寶德藏般若伽陀
功德品第四
發光地攝忍辱波羅蜜伽陀
Chapter
IV
Relative
Value of Relics and Perfect Wisdom [94-99]
帝釋有疑問佛曰 恒河沙數等佛剎
佛界圓滿如芥子 能受佛剎般若力
Asked
a question by the Jina, Sakra answered:
“If I
could have Buddhafields like the sands of the river Ganges,
All
of them filled to the top with the relics of the Jinas:
Nevertheless
I would still take this wisdom, the foremost of the perfections.
如是了知般若已 此界云何不供養
For
what reason? It is not that I lack respect for the relics,
But
they are worshipped because they are fostered by wisdom.
譬如人王人所重 住般若者合亦爾
Just
as every man who is supported by the king gets worship,
Just
so the Buddha-relics, because they are supported by the perfection of wisdom.
Simile
of the Wishing Jewel [96-99]
佛界般若摩尼寶 具一切德價無比
A
precious gem, in possession of all qualities, priceless,
The
basket in which it may be, should be paid homage to;
經函安處經有無 供養悉獲寶功德
Even
when it has been taken out, the basket continues to emit its radiance: Such are
the qualities of that gem.
佛滅供養於舍利 不及供養於般若
Just
so it is with the qualities of wisdom, the foremost perfection,
Which
gain worship for the relics of the Jina even after he has gone to rest.
若樂受持供養者 是人速得證解脫
Therefore
let him who wants to win the Jina-qualities
Take
up the perfection of wisdom. She is the liberation.”
Perfection
of Wisdom and Other Five Perfections [100-101]
首行布施波羅蜜 次戒忍進及禪定
[The
Lord then said:] “Wisdom controls who gives gifts,
And
also morality, patience, vigour and concentration.
受持善法不可壞 彼一一生一切法She takes hold of the wholesome dharmas so that they may
not be lost. She alone is also the one who reveals all dharmas.
Simile
of the Shadows [101]
如閻浮提種種樹 百千俱胝無數色
There
are in Jambudvipa many thousands of kotis of trees,
Of
different species, manifold and different in form;
雖一一樹影皆別 無量影同一名攝
And
yet there would not also be a difference between their shadows, But when one
speaks they are all equally reckoned as shadows:
五波羅蜜五名異 般若波羅復一名
Just
so do these five perfections of the Jinas Have their names and from the
perfection of wisdom:
一切迴施為菩提 一味同歸菩提名 When they are being turned over into all-knowledge,
The
name of enlightenment provides one single principle for all the six of them.
佛母寶德藏般若伽陀
福量品第五
焰慧地攝精進波羅蜜伽陀
Chapter
V
The
Counterfeit and the True Perfection of Wisdom [112-13]
彼色受想行識等 菩薩觀照悉無常
各各現行而不知 非法非生智者見
When
a Bodhisattva [falsely] reveals form, perception, feeling, will,
Or
thought as impermanent [claiming that they are destroyed], -
In
the counterfeit [perfection of wisdom] he courses, considering not wisely;
Because the learned never effect the destruction of a dharma.
無色無受想行識 是法無得復無生
Wherein
of form, of feeling, or perception,
Or
consciousness, or will there is no apprehension:
了知一切法皆空 是名最上般若行
By
the method of emptiness and non-production [he] cognizes all dharmas. This is
the practice of wisdom, the foremost perfection.
Perfect
Wisdom Greater Than Any Other Spiritual Gift [122-23]
如化恒沙等佛剎 諸眾生證羅漢果
If
someone would discipliene in Arhatship as many beings
As
there are in fields equal to the sands of the river Ganges:
若能書寫此般若 令他受持功德勝
And
if someone else, having copied this perfection of wisdom,
Would
give the book to another being, - his would be the more distinguished merit.
如佛修行云何學 信重般若諸法空
For
what reason? The supreme Teachers, trained in this,
Make
all dharmas intelligiblerr in this emptiness.
速證聲聞及緣覺 乃至無上正覺尊
When
they have learned that 19 the Disciples speedily experience their own kind of
emancipation,
Others
experience Pratyekabuddha-enlightenment, others gain the Buddha enlightenment.
Importance
of the Thought of Enlightenment
世間無種不生樹 枝葉華果悉無有
Where
there is no sprout, there can in the world be no tree.
How
can therein be the production of branches, leaves, fruits or flowers?
無佛誰指菩提心 亦無釋梵聲聞果
Without
aspiration for enlightenment there is no possibility of a Jina in the world.
How
then could Sakra, Brahma, fruit and disciples manifest themselves?
如日舒光照諸天 普使成就種種業
When
the orb of the sun sends forth a multitude of light,
Then
beings exert themselves in doing their work:
佛智菩提心亦然 從智生諸功德法
So,
when the thought of enlightenment has come into being for the sake of knowing
the world,20
Through
its cognition all the dharmas of quality are assembled.
如無熱池無龍主 即無河流閻浮提
If
there were no Chief of the Serpents in his Anavatapta [Lake],
How
could there be here in Jambudvipa a flowing along of the rivers?
無河華果悉不生 亦無大海種種寶
And
if there were no rivers, fruits and flowers could not possibly be, And there
would also be no manifold jewels in the oceans.
世間無佛無大智 無智功德不增長
So,
if there were no thought of enlightenment, how could there be
The
flowing along of the cognition of the Tathagata in all these worlds?
亦無佛法諸莊嚴 無菩提海等等寶
And
if there is no cognition, there can be no growth of the virtues,
No
enlightenment, nor the oceanlike dharmas of the Buddha.
The
Sun and the Firefly
譬如世間螢有光 一切螢光集一處
比日一光照世間 微塵數分不及一
If
all the light-emitting animals everywhere in this world
Would,
for the purpose of illumination, shed light:
One
single ray, issued from the orb of the sun, outshines them all,
And
infinitesimal would be all the luster of the hosts of light-emitting animals.
佛母寶德藏般若伽陀
隨喜功德品第六
難勝地攝定波羅蜜伽陀
Chapter
VI
Supreme
Merit of Dedication and Jubilation [135]
所有聲聞眾功德 布施持戒觀照行
不及菩薩發一心 隨喜福蘊之少分
However
much merit the hosts of Disciples may beget,
Associated
with giving, morality, and [meditational] development:
But
if a Bodhisattva rejoices with a single thought,
There
would [by comparison] be no mass of merit in all the hosts of the
Disciples
The
Range of Jubilation [135-38]
所有俱胝那由他 無邊佛剎千俱胝
過去現在佛說此 法寶為斷一切苦
If we
take the niyutas of kotis of Buddhas, who have gone by in the past period of
time,
And
those who just now abide in endlessly many thousands of kotis of Buddha-fields;
And
also those Saviours of the world who,having gone to Parinirvana,
Will
demonstrate the jewel of Dharma for the sake of the complete extinction
of
suffering;
以功德施佛菩提 菩薩之施皆無相
先發最上菩提心 至成正覺及入滅
If we
consider the merit of those Jinas during the period Beginning with the first
production of the thought of the foremost enlightenment,
Until
the time of the extinction of the good Dharma of the Guides,- And the dharmas
connected with the perfections, and also the Buddha-dharmas;
彼量所有佛功德 咸成方便波羅蜜
及彼聲聞學無學 有漏無漏諸善法
菩薩等一普迴施 當為世間證菩提
And
also the merit of the offspring of the Buddhas, and of the Disciples, Be they
in training or adepts, with outflows or without,-
Having
heaped it all up, the Bodhisattva rejoices at it,
And
turns it all over to the enlightenment which is linked with the weal ofthe
world.
True
and False Turning over [142-58]
菩薩施已不住心 住心即名眾生相
有見有念名著相 非是菩薩之迴施
When
in one who turns over there proceeds the perception of a thought, Or if the
turning over of the perception of enlightenment involves the perception of a
being:
Established
in perception, false views, and thought, it is tied by the triple attachment.
It
does not become turned over to those who apprehend it.
如是施非無相施 是法當知有滅盡
若作非法非施心 乃可得名為迴施
But
when he thus cognizes: These dharmas are extinct and stopped, And therein they
are turned over, that is also extinct;
Nor
is ever anywhere a dharma turned over into a dharma:
Then
it does become turned over in one who thus considers wisely.
作有相施非真施 無相迴施證菩提
When
he makes a sign, he does not turn over [to enlightenment],
But
if [he turns to it as] the signless, [that] becomes turned over into enlightenment.
如上妙食雜毒藥 自法著相亦如是
Just
as though food mixed with poison were good to eat,
So
has the taking of pure dharmas as a basis been spoken of by the Jina
是故迴施應當學 如佛眾善悉當知
Therefore
thus should one train in turning over:
As
the Jinas wisely know that wholesome [root],-
若生若相若威力 悉皆隨喜而迴施
Its
class as it is, its origin as they are, its characteristics as they are,- Thus
do I rejoice [in that wholesome root], thus do I turn [it] over.
此施佛許而印可 如是得名勇猛施
And
thus turning merit over into enlightenment,
He
does not upset the Buddha, one who preaches what the Jina has taught. As many
as there are in the world Bodhisattvas who lean on a basis
All
of them surpasses the hero who turns over in this way.
佛母寶德藏般若伽陀地獄品第七
現前地攝智慧波羅蜜伽陀
Chapter
VII
I
Perfect Wisdom Guides the Other Perfections [172]
無量盲人不見道 無一得入於城郭
How
can those niyutas of kotis of born-blind, who are without a guide Who are not
conversant with the way, find an entrance to the city?
修六度行闕般若 無力不能成菩提
Without
wisdom these five perfections are eyeless:
Those
who are without the guide are unable to experience enlightenment.
譬如畫像不畫眼 因無眼界無功德
若有受行於智慧 得名有眼及有力 When they are taken hold of by wisdom,
Then,
having gained the eye, do they get that designation [i.e.‘perfection’] It is
like a [religious] painting [of a deity or a saint] which is complete except
for the eyes.
Only
after the eyes are painted in does one get one’s fee.
The
Attitude to Dharmas and to the Self [172-75]
有為無為黑白法 如微塵等不可得
When
one who develops wisdom to the end does not seize on the least dharma,
Conditioned or unconditioned, dark or bright;
智慧觀照如虛空 故名般若出世間
Then
one comes to speak in the world of the perfection of wisdom,
[Which
is like] space, wherein nothing real whatsoever is established.
菩薩諦信行佛行 度那由他苦眾生
When
he thinks, ‘I course in the wisdom of the Jinas,
I
will set free niyutas of beings touched by many ills’:
如是若著眾生相 此非般若最上行
This
Bodhisattva is one who imagines the notion of beings, And this is not the
practice of wisdom, the foremost perfection.
Faith
in the Perfection of Wisdom [176-79]
菩薩若行最上行 過去未曾求大智
今聞般若如佛想 速證寂靜佛菩提
The
Bodhisattva who has observed this foremost perfection,
When
in the past he served [the Buddhas], is learned and does not doubt: As soon as
he has heard it he will again recognize the Teacher,
And
he will swiftly understand the Peaceful Calm of enlightenment.
過去信佛那由他 不信般若波羅蜜
或生瞋恨或誹謗 是人少智墮阿鼻
Though
in the past he has honoured millions of Buddhas, and served them
If
without faith in the Jina’s perfection of wisdom,
Hearing
of it, he will cast it away, one of small intelligence;
After
he cast it away, he will go to the Avici Hell, and non one can save him.
若人樂證諸佛智 不能信重諸佛母
Therefore,
have faith in this Mother of all the Jinas,
If
you wish to experience the utmost Buddha-cognition:
如商入海欲求寶 返失於本而復還
Let
him be like a merchant, who has traveled to the treasure island,
And
who, having lost his goods 21 would [nevertheless] again return [to it].
佛母寶德藏般若伽陀
清淨品第八(此品攝第九歎品)
遠行地攝方便波羅蜜伽陀
Chapter
VIII
The
Meaning of Purity [186-95]
色清淨故果清淨 果色二同一切智
The
purity of form should be known from the purity of fruit.
From
the purity of form and fruit is the purity of all-knowledge.
若一切智清淨時 如虛空界不斷壞
The
purity of all-knowledge and of the fruit, and the purity of form:
As
with the sameness of the space-element, they are not broken nor cut apart.
菩薩出過於三界 斷盡煩惱而現生
無老病死現滅度 斯即是行般若行
Having
transcended what belongs to the triple world, the Bodhisattvas, [Although
their] defilements [are] removed, exhibit [their] rebirth; [Although] freed
from decay, illness and death, they exhibit decease,- This is the perfection of
wisdom in which course the constantly wise.
世間欲色之淤泥 愚人處中如風旋
This
world is attached to the mud of name-and-form.
The
wheel of birth-and-death revolves, similar to a wind-wheel.
亦如鹿在屋中轉 智者如禽飛虛空
Having
cognized the revolving world as like a snare for wild beasts
The
wise roam about similar to the birds in space.
若不著色無受想 亦無行識乃清淨
如是離諸煩惱垢 解脫名佛大智行
He
who, coursing in perfectly pure, does not course in form,
Nor
in consciousness, perception, feeling or will;
Thus
coursing he shuns all attachments.
Freed
from attachments he courses in the wisdom of the Sugatas.
Chapter
IX
All-round
Purity [200-201]
菩薩如是行大智 得離諸相脫輪迴
Thus
coursing, the wise and learned Bodhisattva,
Having
cut off his attachments, marches on unattached to the world.
如日解脫羅睺障 光明普徧照世間
火燒草木及樹林 如一切法性清淨
As
the sun, released from the planet Rahu, blazes forth,
Or,
as fire, let loose, burns up grass, log and forest.
The
Bodhisattva sees that all dharma and the Perfection of Wisdom
Are
pure, perfectly pure, in their essential original nature.
作如是觀亦非觀 如是最上般若行 But he does not seize on one who sees, nor on all
dharmas.
This
is the practice of wisdom, the foremost perfection.”
佛母寶德藏般若伽陀
稱讚功德品第十
不動地攝願波羅蜜。善慧地攝力波羅蜜伽陀
Chapter
X
Qualifications
for Perfect Wisdom [211-13]
帝釋天主問佛言 云何菩薩行智慧
Sakra,
King of Gods, asks the Jina:
“Coursing
in wisdom, how is the Bodhisattva ‘engaged in’ it?”
佛答微塵數蘊界 無此蘊界之菩薩
“Who
is ‘joined’ to not the least thing whatsoever, be it skandhas, or element, He
who is ‘engaged’ thus, the Bodhisattva is ‘joined’ [to wisdom]
菩薩久行應可知 於俱胝佛作勝緣
新學聞此生邪疑 或不樂求而不學
As
one set out for long in the vehicle should that being be known,
As
one who has done his duty under many niyutas of kotis of Buddhas,
Who,
when he has heard that these dharmas are fictitious and like an illusion, Do
not hesitate, but makes efforts to train himself.
The
Simile of a Village [215-16]
又如人行深惡道 忽見邊界牧牛人
心得安隱無賊怖 知去城郭而非遙
If a
man [coming out of] a wilderness extending over many miles
Would
see cowherds, or boundary lines, or woods:
He
[then] regains his breath, and has no [more] fear of thieves:
[For
he knows that] these are signs that a village or city is quite near:
若聞最上般若已 復得樂求佛菩提
如獲安隱得無怖 心超羅漢緣覺地
Just
so the one who searches for enlightenment, when he learns of this wisdom, The
foremost perfection of the Jinas, and gets hold of it:
He
regains his breath, and he has no [more] fear,
Not
even that of [falling on] the level of an Arhat or the level of a Pratyekabuddha.
The
Simile of the Ocean [216-17]
譬如人住觀大海 先見大山大樹林
見此所愛祥瑞境 必達大海知非遠
As
long as a man who travels to the watery ocean in order to see it,
Still
sees the trees and forests of the Himalayas, [he is far from it].
But
when he no longer sees these signs, he comes free from them doubt, [and
knowsthat]
‘Quite
near is the great ocean, it is not too far away’:
菩薩若發最上心 聞此般若波羅蜜
雖未授記於佛前 此證菩提亦非遠
Just
so should be known one who has set out for the foremost enlightenment,
And
who is learning about this perfection of wisdom of the Jinas.
Although
he is not one who has face to face been predicted by the Leader,
He knows
that ‘before long I will experience the Buddha-enlightenment.’
The
Simile of Spring [217]
如見春生諸草木 知有華實而非遙
若人手得此般若 得證菩提亦非遠
In
beautiful springtime, when the stalks and leaves have come out,
From
the branches will, before long, come forth [more] leaves, and fruits and
flowers:
One
who has been taken in hand by this perfection of wisdom,
Before
long he will attain the foremost enlightenment of the Leaders.
The
Simile of the Pregnant Women [218]
亦如女人懷其妊 十月滿足必誕生
菩薩若聞寶德藏 速成正覺之祥瑞
When
a pregnant woman is still astir with pains,
One
should know that the time has come for her to give birth:
Just
so will the Bodhisattva, if on hearing of the wisdom of the Jinas
He
beholds her with delight and zest, speedily experience enlightenment.”
How
to Dwell in Perfect Wisdom [219-20]
若行般若波羅蜜 見色非增亦非減
見法非法如法界 不求寂靜即般若
“When
the Yogin is coursing in wisdom, the supreme perfection,
He
does not see the growth of form, nor its diminution.
If
someone does not see dharma, nor no-dharma, nor the Dharma-element 22
And
if he does not experience the Blessed Rest, then he dwells in wisdom.
行者若不思佛法 不思力足及寂靜
離思非思無相行 是行最上般若行
When
he courses therein, he does not imagine the Buddhadharmas,
Nor
the powers, nor the roads to psychic power, nor does he imagine the peaceful calm
of enlightenment.
Not
discriminating, free from construction, coursing on resolutely, This is the
practice of wisdom, the foremost perfection.”
佛母寶德藏般若伽陀
魔品第十一
法雲地攝智慧彼岸伽陀
Chapter
XI
The
Theme [232]
佛告善現汝諦聽 凡夫聲聞緣覺地
斯即名為如來地 一切如一彼無疑
所有稱讚離言說 從彼徧照如來時
乃至成所之作智 住持大金剛佛地
觀察無相住虛空 應知不斷佛種故
｛此十偈原文無英譯, 翰聲譯｝
The
Buddha said: “Listen well, Subhuti!
The Levels of ordinary people, Śrāvaka, and
Pratyekabuddhas have the name of the Tathagata Level.
All being one is out of doubt. All praises are beyond words. From the moment that His (the Buddha’s light) shone on all Tathagatas,
even to when the Perfect
Achievement Wisdom (Krtyanusthanajnana) attained
(he) stays on the level of Adamantine
Buddha,
whence in space no sign can be observed.
You should know that the seed
of becoming a Buddha is not broken.
善現白佛言世尊 云何菩薩之魔事
佛言菩薩魔事多 我今為汝略宣說
Subhuti
asks the Buddha, the moon of the Doctrine: “Will there be any obstacles to the
precious qualities?” “Many obstacles there will be,” preaches the Teacher.
“Of
them I will proclaim only a few:
Various
Obstacles [232-33]
有無數魔種種變 當書最上般若時
Diverse
and manifold flashes of ideas will arise in him
When
he copies out this wisdom, the perfection of the Jinas.
速離天宮如電滅 來於世間作魔事
Then
again they will speedily vanish, like lightning,
Without
benefit to the weal of the world.
This
is one deed of Mara.
And
he may have some doubts when it is being taught:
或有示現樂欲說 或不聽受返瞋恨
不說名姓及氏族 如是魔事咸應知
‘My
name is not proclaimed by the Leader therein;
Nor
are the circumstances of my birth; nor my birthplace or clan.’
Because
of what they will not listen, and reject it. That also is Mara’s deed.
The
Bodhisattva-path and the Disciple-path [234-39]
愚癡無智無方便 無根寧有枝葉等
聞般若已別求經 如棄全象返求足
Just
as, in his ignorance, someone would give up the root,
And
prefer, the deluded, the branches and foliage;
[Or]
as one who, when he had got an elephant, would want an elephant’s foot
instead;-
Thus
would be one who, having heard the Prajnaparamita, would wish for the
Sutras
[of the Disciples instead].
如人先得百味食 或得稻飯為上味
Just
as one who had got superior food of a hundred [different] tastes,
Would,
although he has got the best food of all, nevertheless seek for inferior food.
菩薩先得般若已 棄捨樂求羅漢果
So
would be a Bodhisattva who, having got this perfection,
Would
seek for enlightenment on the level of an Arhat.
More
Obstacles [242-43]
或為樂求於利養 心著族姓留種跡
They
will want honour, they will want gain,
In
their hearts longing for them, intent on familiarity with the families
[of
the faithful].
捨彼正法行非法 是魔引入於邪道
Having
spurned what is right [Dharma], they will do what is wrong;
Having
left the right path, they have gone on to a wrong road.
This
also is Mara’s deed.
若人聞此最上法 當於法師深信重
Even
though at first they have produced faith,
Keen
to hear this most excellent dharma;
法師知魔不應著 身適悅及不適悅
When
they find that the dharma-preacher is disinclined to do his work,
They
will go away, devoid of joy and very sad.
Mara’s
Deeds and the Buddha’s Help [248-52]
復有無數種種魔 嬈亂無數苾芻眾
When
these deeds of Mara will take place,
Together
with many other diverse and manifold obstacles,
Then
many monks will be troubled thereby,
欲求持誦此般若 不能獲得無價寶
And
will not bear in mind this Prajnaparamita.
Where
there are jewels which are priceless
And
hard to get, their owners invariably have many foes.
佛母般若實難得 初心菩薩欲樂求
Just
so this wisdom, the foremost perfection of the Jinas,
Is
the Dharma-jewel hard to get, and [connected with] many troubles.
若十方佛而攝受 一切惡魔不能為
When
a being has newly set out in the vehicle, and is limited in his intelligence,
He
does not [at once] obtain this Dharma-jewel, hard to get.
Mara
will then be zealous to cause obstacles.
But
in the Buddhas in the ten directions will be intent on helping.
佛母寶德藏般若伽陀卷上
[i] Numbers in brackets refer to corresponding pages of R.
Mitra’s edition of the Ashta.
一、括號內的數字對應R.
Mitra譯的Ashta(八千頌般若)分段。
二、文中數字標示英文註釋附於卷下經文後。
