佛母寶德藏般若波羅蜜經卷中
Verses of the Astasaharika
P. P. In 8000 Lines English translated by E. Conze 1975
Recitation of the gäthä
Recitation of the gäthä
般若伽陀現世品第十二
Chapter
XII
Perfect
Wisdom the Mother of the Buddhas [253-57]
如母愛子子疾病 當令父母心憂惱
If a
mother with many sons had fallen ill,
They
all, sad in mind, would busy themselves about her:
十方諸佛般若生
般若攝受亦復爾
Just
so also the Buddhas in the world-systems in the ten directions Bring to mind
this perfection of wisdom as their mother.
過現未來三世佛 遍十方界亦復然
The
Saviours of the world who were in the past, and also those that are [just now]
in the ten directions,
Have
issued from her, and so will the future ones be.
皆從佛母般若生 眾生心行無不攝
She
is the one who shows the world [for what it is], she is the genetrix, the
mother of the Jinas,
And
she reveals the thoughts and actions of other beings.
How
the Tathagata Knows the World [270-74]
如是世間諸如來 乃至緣覺及羅漢
迨及般若波羅蜜 皆一味法離分別
The
Suchness of the world, the Suchness of the Arhats,
The
Suchness of Pratyekabuddhas, and the Suchness of the Jinas,- As just one single
Suchness free from existence, unaltering.
過現大智諸菩薩 各各住此法空行
Has
the perfection of wisdom been understood by the Tathagata.
Whether
the wise abide in the world, or whether they have gone to final Nirvana,
Firmly
established remains this fixed sequence of Dharmahood: ‘Dharmas are empty.’
彼諸菩薩如實已 是故如來名作佛
It is
that Suchness (tathata) which the Bodhisattva understand.
Therefore
then have the Buddhas been given the name of ‘Tathagatas.’
般若園林華菓盛 佛依止故甚適悅
This
is the sphere of the Guides, with their own powers,
Who
reside in the delightful forests of the perfection of wisdom.
十力諸根等淨眾 乃至聲聞眾圍繞
般若波羅蜜高山 十力諸佛而依止
｛缺英譯｝
三塗眾生悉救度 度已不起眾生相
Although
they fetch suffering beings out of the three places of woe,
Yet
they never have anywhere the notion of being.
Similes
about the Buddha
師子依山而大吼 諸獸聞已皆恐懼
人師子依般若吼 外道邪魔悉驚怖
When
a lion, residing in his mountain cave,
Roars
fearlessly, the lesser beasts are made to tremble:
Likewise,
when the Lion of Men, depending on the perfection of wisdom, Roars fearlessly,
the many heretics are made to tremble.
如日千光住虛空 普照大地諸相現
Just
as the rays of the sun, supported by the ether,
Dry
up this earth, and do reveal its form:
法王住般若亦然 說度愛河之妙法
Just
so the king of the Dharma, supported by the perfection of wisdom, Dries up the
river of craving and reveals the dharma.
色無相以受無相 乃至想行亦復然
識亦如是五法同 是法無相佛佛說
The
Tathagata’s Vision of Dharma
Wherein
there is no vision of form, no vision of feelings,
No
vision of perception, no vision of will,
No
vision of consciousness, thought or mind,
This
has been expounded as the vision of Dharma by the Tathagata.
起虛空見眾生相 虛空無相不可得
A
vision in space is a being, so they declare.
A
vision like that of space, so should you consider that object!
佛說法法非相應 不說非有非無相
Thus
has the vision of Dharma been expounded by the Tathagata.
But
it is not possible to report on that vision by definite statements [that differ
from it].
佛母寶德藏般若伽陀
不思議品第十三
Chapter
XIII
Simile
of the King and his Ministers [281]
若如是見一切法 一切我見悉皆捨
Who
sees thus, he sees all dharmas.
When
the minister does everything, the king is evenminded.
佛行法及聲聞等 皆從般若而成就 Whatever Buddha-actions there are, whatever dharmas of
the Disciples,
It is
the perfection of wisdom which effects them all.
如王不行於國邑 所有王務而自辦
A
king does not travel to villages or into the countryside;
But
in his own home is the meeting-place where he assembles all:
菩薩離相依般若 自然獲佛功德法
Just
so the Bodhisattva does not move away from the dharmic nature of dharmas,
But
he assembles all the qualities in the Buddha-dharmas.23
佛母寶德藏般若伽陀
譬喻品第十四
Chapter
XIV
The
Bodhisattva and Enlightenment [284-86]
若菩薩發堅固心 修行最上般若行
The
Bodhisattva who has firm faith in the Sugata,
Who
is resolutely intent on the supreme perfection of wisdom;
超過聲聞緣覺地 速能證得佛菩提
Gone
beyond the two levels of the Disciples and Pratyekabuddhas,
He
will swiftly attain, unhindered, the enlightenment of the Jinas.
The
Simile of the Ship [286-87]
如人欲渡於大海 所乘船舫忽破壞
不依草木命不全 若得依附達彼岸
When
a ship breaks up in the ocean,
Those
who do not get hold of a corpse, a stick or a log,
Go to
their destruction in the midst of the water, without having gained the shore;
若人不發堅信心 依於般若求解脫
But
those who hold on to something, travel to the other shore and reach it:
Just
so those who, although endowed with some faith and in possession of some
serenity,
Reject
the perfection of wisdom, the mother:
溺輪迴海無出期 處生老死常苦惱
In
the ocean of birth-and-death they must wander about for ever and ever, In
birth, decay, death, sorrow, turmoil, and the breaking up [of limbs].
若有信心持般若 解有無性見真如
But
those who have been taken hold of by the supreme wisdom,
Skilled
in seeing the own-being of existence, seers of ultimate reality:
是人獲福智有財 速證最上佛菩提
They
are persons worthy of the vehicle who have collected the wealth of merit and
cognition.
They
will speedily experience the exceedingly wonderful Sugata enlightenment.
The
Simile of the Jar [287-88]
如人擔水用坏器 知不堅牢速破壞
It is
as if someone would transport water in an unbaked jar;
One
should know that it will break quickly, because it does not hold the
water
well.
若用堅牢器盛水 而無破壞無憂怖
But
when water is transported in a fully baked jar, that on the way It might break
there is no fear, and it gets safely to the house:
不見具信諸菩薩 遠般若行求退墮
Although
the Bodhisattva full of faith,
If
deficient in wisdom he swiftly reaches destruction.
能發信心持般若 證大菩提超二地
But
when taken hold of by both faith and by wisdom,
Gone
beyond the two levels he will attain the supreme enlightenment.
The
Simile of the Two Ships [288-90]
未有商人欲入海 不造堅固大船舫
A
ship, which is not well got ready, in the ocean
Goes
to destruction, together with its goods and merchants.
依堅固船無怖畏 獲多珍寶到彼岸
But
when a ship is well got ready, and well joined together,
Then
it does not break up, and all the goods get to the [other] shore.
信心菩薩亦如是 離般若行遠菩提
Just
so a Bodhisattva, exalted in faith,
But
deficient in wisdom, swiftly comes to a failure in enlightenment.
若修最上大智行 當得無上菩提果 But when he is well joined to wisdom, the foremost
perfection,
He
experiences, unharmed and uninjured, the enlightenment of the Jinas.
The
Simile of the Aged Man [290-91]
如百歲人復病患 是人不能自行立
An
aged man, ailing, one hundred and twenty years old,
Although
he may have got up, is not capable of walking on his own;
若得左右扶侍者 隨意行往無所怖 But when two men, both to his right and left, have taken
hold of him He does not feel any fear of failing, and he moves along at ease:
菩薩般若力微劣 往菩提岸不能到
Just
so a Bodhisattva, who is weak in wisdom,
Although
he sets out, he breaks down midway;
兼行最上方便行 得佛菩提無罣礙
But
when he is taken hold of by skilful means and by the best wisdom,
Then
he does not break down: he experiences the enlightenment of the mightiest of
men.
佛母寶德藏般若伽陀
天品第十五
Chapter
XV
The
Beginner and the Good Friends [292-93]
所有菩薩住初地 發信心行般若行
The
Bodhisattva who stand on the stage of beginners,
Who
with resolute intention have set out for the supreme Enlightenment of Buddha,
為求無上菩提故 親近善友及智者
They,
the discerning, should, as good pupils intent on respect for their Gurus, -
Always tend their spiritual teachers [who are their ‘good friends’].
大智功德云何獲 當從般若波羅蜜
For
what reason? From that [tending] come the qualities of the learned.
They
[the good friends] [are those who] instructs in the perfection of wisdom.
如是一切諸佛法 功德皆從善友得
Thus
preaches the Jina, the holder of all the best qualities:
‘Dependent
on the good friend are the Buddha-dharmas.’
How a
Bodhisattva Helps Beings [293-301]
修行六度般若行 一一迴施於菩提
Giving,
morality, also patience and vigour,
The
concentrations and wisdom should be turned over into enlightenment.
佛蘊非有不可求 勿為初地如是說
But
one should not grab at enlightenment, having considered [it as belonging
to]
the skandhas.
It is
thus that it should be demonstrated to beginners.
菩薩修行功德海 救度世間無度者
Coursing
thus, the Oceans of Qualities, the Moons of the doctrine Become the shelter of
the world, its refuge, and its place of rest;
求菩提意離顛倒 說最上法如電光
The
means of salvation [route], the intelligence, the islands, leaders who desire
its welfare;
The
light, the torch, teachers of the foremost Dharma, imperturbable.
發於最上菩提心 不求名稱不瞋恚
An
armour difficult to wear the greatly determined put on;
離蘊識界及三乘 不退不動不可取
But
they are not armed with the skandhas, elements or sense-fields;
They
are free from the notion of the three vehicles, and have not taken hold of it;
They
are irreversible, immovable, and steadfast in their character.
於如是法得無礙 達甚深理離妄想
Being
thus endowed with dharma, unimpeded,
Freed
from hesitations, perplexity and consternation, intent on what is
beneficial,
聞般若信及化他 知此菩薩住不退
Having
heard the perfection of wisdom, they do not despair.
They
should be know as incapable of being led astray by others, as irreversible.
Perfect
Wisdom and Its Conflict with the World [304-5]
彼甚深法佛難知 無有人得不可得
Deep
is this dharma of the Leaders, hard to see,
Nor
is it obtained by anyone, nor do they reach it.
為利益故證菩提 此非初心眾生知
For
that reason, when he has obtained enlightenment, the Benevolent and
Compassionate
Becomes
unconcerned, - ‘what body of beings will cognize this?’
眾生愚癡復盲冥 樂住世間求境界
For
beings delight in a place to settle in, they are eager for sense-objects,
Bent
on grasping, unintelligent, and quite blinded.
法無所住無取得 從無所住生世間
The
Dharma should be attained as nothing to settle in and as nothing to grasp. Its
conflict with the world is manifest.
佛母寶德藏般若伽陀
如實品第十六
Chapter
XVI
On
Suchness [306-8]
東方虛空界無邊 南西北方亦如是
乃至上下及四維 無種種相無分別
The
space-element in the eastern direction, and in the southern, And so in the
western and northern directions is boundless; Above and below, in the ten
directions, as far as it goes
There
is no multiplicity, and no difference is attained.
過去未來及現在 一切佛法及聲聞
一切如實不可得 不可得故無分別
Past
Suchness, future Suchness,
Present
Suchness, the Suchness of the Arhats,
The
Suchness of all dharmas, the Suchness of the Jinas, -
All
that is the Dharma-Suchness, and no difference is attained.
Wisdom
and Skill in Means [309-11]
菩薩樂求如是法 應行方便般若行
If a
Bodhisattva wishes to reach this
Enlightenment
of the Sugatas, free from differentiated dharmas,
He
should practise the perfection of wisdom, joined to skill in means.
離種種相即菩提 菩薩離此無由證
Without
wisdom there is not the attainment of the Leaders of men.
如鳥能飛百由旬 折翅翼故飛無半
A
bird with a frame one hundred and fifty miles large
Would
have little strength if its wings were lost or feeble:
忉利天及閻浮人 忘失般若故自墜
If it
should jump down to Jambudvipa from the abodes of the Gods of the Thirty-three,
It
would travel to its destruction.
難修前五波羅蜜 經多俱胝那由劫
復以廣大願資持 離方便墜聲聞位
Even
if he would procure these five perfections of the Jinas
For
many niyutas of kotis of aeons,
And
would all the time tend the world with an infinite abundance of vows;-
If he
is without skill in means, deficient in wisdom, he falls into Discipleship.
The
Desirable Attitude to Other Beings [321-22]
樂行佛智心平等 猶如父母觀一切 If he wishes to go forth into this
Buddha-cognition,
He
[should have] an even mind towards the whole world, the notion of father
and
mother [towards all beings];
當行利益及慈悲 常宣善軟妙言教◎
He
should exert himself with a thought of benevolence, and a friendly mind;
Amenable and straight, he should be soft in his speech.”
◎佛母寶德藏般若伽陀
不退地祥瑞品第十七
此品攝普遍光明佛地
Chapter
XVII
The
Theme [323]
時須菩提瞻仰問 不退菩薩何殊勝
離言聲相云何說 願佛說彼功德藏
The
Elder Subhuti questions the Saviour of the World:
“Teach
the characteristics of those who are secluded in Peace, of the Oceans of
Qualities,
How
they become irreversible, and of great might. Declare, O Jina, their qualities,
merely by way of outline!”
Qualities
of Irreversible Bodhisattva [323-38]
不住沙門婆羅門 及行十善離三塗
大智離於種種相 如山谷響聲相應
“They
are free from the perception of multiplicity, they speak suitably; They do not
take refuge with outside Sramanas or Brahmanas.
The
wise have avoided for all time the three places of woe,
And
they are practiced in the ten wholesome paths of action.
若欲法無礙行化 一向善說諸言教
行住坐臥四威儀 一念觀心悉通達
Free
from self-interest they instruct the world in Dharma.
They
take delight in the Dharma. They always speak gently.
Standing,
walking, lying down, sitting, they are fully conscious [of what they are
doing].
They
walk along looking ahead only one yoke, their thoughts not wandering about.
三業清淨如白衣 不為利養故樂法
They
wear garments clean and unsoiled. They become pure through the threefold
detachment.24
Majestic
men they want no gain, but always Dharma.
降魔境界及化他 觀四禪定而不住
They
have passed beyond Mara’s realms. Others cannot lead them astray. They meditate
in the four trances, but they do not use those trances as a support [for a
better rebirth].
不求名譽無瞋恚 乃至在家塵不染
They
do not want fame, their hearts are not overcome by anger.
As
householders they remain constantly unattached to their entire property.
或為富貴及脫命 不染纖毫之欲塵
本來寂靜無所有 更互相相業所緣
They
do not seek to earn their livelihood in the wrong way,
Through
bewitchment-spells, or the spells which are the work of women.
Nor
do they [earn a living by] tell[ing] plausible lies to men and women.
若求清淨不退時 當行最上般若行
Practised
in the quite detached wisdom, the best of perfections,
Free
from quarrels and disputes, their thoughts firmly friendly,
求正遍知心柔順 不求二地離邊地
They
want [to see] the all-knowing, their thoughts always inclined towards the
religion.
They
have avoided the barbarous populations of outlying districts, of the border
regions.
They
are free from doubts about their own stage, always fashioned like Meru.
為法捨命如須彌 是名不退之菩薩
For
the sake of Dharma they renounce their very life, intent on their practice.
These
should be wisely known as the characteristics of the irreversible.
佛母寶德藏般若伽陀
空品第十八
Chapter
XVIII
Deep
Stations [342-43]
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
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.
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
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?
The
Simile of the Woman [343-44]
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
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.
Considerations
of Merit [344-46]
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
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.
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
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.
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
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.
No
Growth or Diminution [347-51]
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
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.
And
as to these five perfections of the Jinas.
此得名佛波羅蜜 菩薩於中而說法
These
dharmas also have been proclaimed as mere words.
如名施已心不著 亦不言證無上覺
The
Bodhisattva who turns over, without putting his mind to it,
Does
not fail;25 but he experiences the supreme Buddha-enlightenment.
佛母寶德藏般若伽
陀昂誐天姊品第十九
Chapter
XIX
Conditioned
Coproduction and the Simile of the Lamp [352-53]
譬如燈光從眾緣 假以膏油芯火等
The
wick of a burning oil lamp, -it is not by the first incidence [of the flame]
That the wick is burned [away]; not is it burned [away] when [that incidence]
is
not,
without it.
光非芯火及膏油 非火非芯光不有 Nor is the wick burned [away] by the last incidence of
the flame,
And
also when that last flame is not does the lamp wick not burn away.
或有菩薩初發心 不求無上菩提果
豈唯不得證菩提 亦復不得寂靜故
By
the first thought [of enlightenment] one does not experience the foremost
enlightenment,
And
again, when that is not there, one is not able to experience it; Nor does the
last thought arrive at the Bliss,
Nor
again, when it is not there, is one able to reach it.
The
Simile of the Seed and the Fruit
從種生樹及華菓 無種華菓悉皆無 From a seed trees, fruits, and flowers come forth;
When
it is obstructed, or absent, then there is no tree from it.
發心不為佛菩提 修行終遠菩提果
Just
so the first thought is, of course, the foundation of enlightenment; But when
it is obstructed or absent, there is no enlightenment from it.
從種子生麥穀等 彼果非有亦非無
Conditioned
by seeds grow barley, rice and so on;
Their
fruits are in these [seeds], and yet they are not in them.
佛菩提果亦如幻 離彼有性及無性
When
this enlightenment of the Jinas arises,
What
takes place is an illusion, which in its own-being is without existence.
The
Simile of the Water Drops
譬如涓滴水細微 漸次必能盈大器
Water
drops fill a water jar drop by drop,
Gradually,
from the first incidence to the last one.
初心為求無上果 久修白法終能證
Just
so the first thought is the [initial] cause of supreme enlightenment; Gradually
are the bright qualities fulfilled in the Buddhas.
The
Meaning of Emptiness [356-61]
行空無相無願行 不求寂靜無行相
He
courses in dharmas as empty,
signless
and wishless;
But
he does not experience the Blessed Rest, nor does he course in a sign:
亦如船師善濟渡 不著兩岸非中流
As a
skilful ferryman goes from his [shore] to the other shore,
But
does not stand at either end, nor does he stand in the great flood.
菩薩修行無所著 乃得受佛菩提記
Thus
coursing, the Bodhisattva also does not think:
‘Predestined
by those who have the ten powers, may I experience
enlightenment!’
若了菩提非所有 此即是行佛般若
Nor
is he trembling [because he sees that] enlightenment is here not
anything.
Thus
coursing he becomes one who courses in the wisdom of the Sugatas.
The
Attitude to Places Which Might Inspire Fear [361-64]
譬如疾疫飢饉道 菩薩中行無怖畏
When
they have seen a world which is a wilderness, full of famine and disease,
They
have no fear, and go on putting on the armour.
小人知已悉往來 得無苦惱如微塵For the wise are always joined to the limit which is
further on. They do not produce the least fatigue in their minds.
佛母寶德藏般若伽陀
善解方便品第二十
Chapter
XX
The
Three Doors to Deliverance, and the Buddha-dharmas [370-71]
菩薩奉行佛般若
了知本來蘊不生
佛法眾生界悉空
以空三昧起悲智
Furthermore,
the Bodhisattva who courses in the wisdom of the Jinas
Cognizes
these skandhas as unproduced, as empty from the beginning.
Even
during the time that unconcentrated he views in compassion the world of beings,
He
does not become destitute of the Buddha-dharmas.
The
Simile of the Hero [371-74]
如人有德力最勝 善解一切幻化法
乃至器仗及工巧 而能一向為世間
A
skillful man, endowed with all qualities,
Powerful,
unassailable, well-qualified, instructed in many arts, Perfect in archery,
devoted to many crafts,
Perfect
in knowing the various forms of magical illusion, keen on the
welfare
of the world
彼人父母妻及子 遊行遠路多冤中
He
takes his mother and father, together with his sons and daughters
And
enters a wilderness, full of many hostile forces.
是人勇猛眾所知 安樂還家無怖畏
He
conjures up many men, heroic champions,
Gets
away safely, and again goes back to his home;
大智菩薩為眾生 安住第一三摩地
降伏四魔離二乘 亦復不求佛菩提
Just
so at that time when a wise Bodhisattva
Extends
the great friendliness to all in the world of beings,
Having
passed beyond the four Maras, and the two levels,
He
permanently abides in the best of concentration, but he does not experiences
enlightenment.
The
Simile of the Cosmos
譬如虛空無所有 風水火地皆依住
Supported
by space is air, and [by that] the mass of water;
By
that again is supported this great earth and the [living] world.
世間眾生得快樂 虛空無意住非住
If
the foundations of the enjoyment of the deeds of beings
Is
thus established in space, how can one think of that object?26
菩薩住空亦如是 現於世間種種相
Just
so the Bodhisattva, who is established in emptiness
Manifests
manifold and various works to beings in the world,
And
his vows and cognitions are a force which sustains beings.
以眾生智及願力 非彼寂靜非空故
But
he does not experience the Blessed Rest; for emptiness is not a place to stand
on.
若菩薩行大智時 住空寂靜三摩地
At
the time when the wise and learned Bodhisattva
Courses
in this most excellent quietude of the concentration on emptiness,
此中不見一切相 亦復不見彼非相 During that time no sign should be exalted,
Nor
should he stand in the signless; for he is one who course calm and quiet.
The
Simile of the Flying Bird [374]
菩薩行此解脫門 非求寂靜非行相
如鳥飛空而往來 非住虛空非住地
A
flying bird has no footing in the intermediate space.
It
does not stand on it, nor does it fall to the ground.
So
the Bodhisattva who courses in the doors to freedom
Neither
experiences the Blessed Rest, nor does he course in the sign.
The
Simile of the Archer [374-75]
亦如有人習射法 習之不住經多歲
射法久習得盡妙 一一箭發無不中
As a
man trained in archery shoots an arrow upwards,
And
then again other arrows in [quick] succession,
Without
giving [a chance] to the first one to fall to the ground
Until
he wishes the arrow to fall to the ground.
最上般若行亦爾 修習智慧及方便
Just
so someone who courses in wisdom, the best of perfections,
And
who accomplishes wisdom, skill in means, the powers and the ability to work
wonders:
直至眾善悉圓滿 方獲最上神通力
As
long as these wholesome roots remain unfulfilled
So
long he does not obtain that most excellent emptiness.
The
Simile of the Twin Miracle
若苾芻證神通力 現神變化住虛空
A
monk endowed with the most excellent ability to work wonders
Standing
in the sky performs the twin miracle:
行住坐臥四威儀 經俱胝劫不退倦
He
exhibits the coming and going, the lying down and the sitting;
But
he cannot be made to desist, nor does he feel exhausted however long he may be
in it.
住空菩薩亦如是 修無相行到彼岸
Just so
the wise Bodhisattva, standing in emptiness,
Perfect
in cognition and the ability to work wonders, wandering without a home,
行種種行現世間 經俱胝劫不退倦
Manifests
an endless variety of works to the world,
But
he cannot be worn down, nor does he feel exhausted for kotis of aeons.
The
Simile of the Parachutes
如人經險遇大風 二手持蓋心專注
是人怖險不能行 直至無風乃前進
It is
as with some men who have stood on a high cliff;
If
they held a parachute in each hand and would jump off into space, Their bodies,
once they had left the high cliffs,
Would
go on falling until they had reached the ground.27
大智菩薩住大悲 智慧方便為二手
Just
so the wise Bodhisattva, having stood in compassion,
Having
taken hold of the two parachutes of skill in means and of wisdom,
執空無相願法蓋 見法不住於寂靜
Considers
dharmas as empty, signless and wishless;
Though
he does not experience the Blessed Rest, he nevertheless sees the dharmas.
The
Simile of the Merchant and the Jewel Island
如人求寶往寶洲 獲寶安隱而還家
Someone,
desirous of jewels, has traveled to the treasure island,
And,
having obtained the jewels, he would again return home.
是人心足而快樂 豈有眷屬心苦惱
Although
in those circumstances the merchants lives quite happily, Yet he bears in mind
the hosts of his suffering kinsmen:
詣空寶洲亦如是 獲得根力禪定寶
Just
so the Bodhisattva who has traveled to the treasure isle of Emptiness,
And
has obtained the trances, faculties and powers;
菩薩不住歡喜心 令諸眾生離苦惱
Although
he could experiences the Blessed Rest, wholly delighting in it, He would bear
in mind all suffering beings.
The
Simile of the Merchant and His Journey
商人為利悉所經 聚落國城諸里巷
As a
merchant, interested in business, goes into the cities,
Markets
towns and villages, which he come across on his way, so as to get acquainted
with them;
雖達寶所亦非住 大智善道而復還
But
he neither abides therein, nor in the treasure island;
But
he, the discerning, becomes skillful in the path [which leads] to his home.28
大智菩薩悉了知 聲聞緣覺解脫智
Just
so the wise Bodhisattvas who become skillful everywhere
In
the cognition and emancipation of the
Disciples
and Pratyekabuddhas,
乃至佛智亦非住 何況行彼有為道
They
abide not therein, nor in the Buddha-cognition,
Nor
in what is conditioned. Wise as to the path becomes the one who knows the
method.
The
Bodhisattva Undefinable
大智菩薩為世間 住空無相願三昧
At
the time when he has communed with the world in friendliness,
And
courses in the concentration on emptiness, the signless and the wishless:
若得寂靜無所著 乃可得知於無為
It is
impossible that he either would [have an inclination to] reach the Blessed
Rest,
Or
that he could be defined by the conditioned.
譬如人生人未識 稱其名故眾乃知
As a
magically created man, or one who has made his body invisible, Cannot be
defined by words:
菩薩若行解脫門 於解脫門眾知識
Just
so the Bodhisattva who courses in the doors to freedom
Can
also not be defined by words.
The
Doors to Deliverance and the Irreversible Stage [379]
菩薩聞彼甚深法 而於諸根悉照明
住空無相無願法 無退無思無授記
If on
being questioned about the practice and the faculties
A
Bodhisattva does not effect the revelation of deep dharmas
Which
are empty and signless, if he fails to indicate the dharmas peculiar to
The
irreversible stage, he should not be known as one who has been predicted.
Tokens
of Irreversibility [380-84]
觀於三界如夢幻 不求聲聞緣覺地
Not
the level of an Arhat nor the Pratyekabuddha-level,
Nor
what belongs to the triple world does he long for in his dreams;
如佛說法為世間 名不退地應授記
But
he sees the Buddhas, and himself as one who preaches Dharma to the world:
Predicted
as ‘irreversible’ should he then be known.
知諸眾生墮三塗 發願剎那滅惡道
Having
seen in this dreams the beings who are in the three places of woe,
He
makes the vow, ‘May I that very instant abolish the places of woe!’
以真實力滅火蘊 名不退地應授記
If,
through the power of his declaration of the Truth, he appeases even a mass of
fire:
Predicted
as ‘irreversible’ should he then be known.
諸惡宿曜及鬼神 作種種疫惱世間
Those
possessed by ghosts, with various diseases, in the world of mortals,
Through
the power of his declaration of the Truth he appeases them,
he
who is benevolent and compassionate.
真實願力悉滅除 無我能作應授記
Nor
does there arise to him any self-consciousness or pride:
Predicted
as ‘irreversible’ should he then be known.
佛母寶德藏般若伽陀
魔業品第二十一
Chapter
XXI
Pride
and Other Deeds of Mara [385-91]
我得授記非能所 是實願力得增長
But
when there arises in him the conceit, ‘I have been predestined
[Because]
by [my] declaration of the Truth manifold things get accomplished,’
若見授記及能所 是名執著及少智
When
a Bodhisattva sets himself above other [Bodhisattvas] as one who has
been
predestined,
One
should know that he stands in conceit, and has little intelligence.
菩薩有執魔即知 現親友相來嬈惱
或作父母七代人 言汝名此佛可證
Again,
as to the power of the name, Mara, having approached,
Will
say [to him]: ‘This is your name.’
The
lineage of [your] father and mother for seven generations backwards he runs
through;
‘When
you are a Buddha, this will then be your name!’
魔所現作無數相 皆云愍汝作利樂
If he
is one who has behaved in accordance with the ascetic practices, a devoted
Yogin,
[Mara
will tell him:] ‘Formerly [in your past lives] you have also had these very
same qualities.’
菩薩聞已有所忻 是名少智魔所著
The
Bodhisattva who, on hearing this, becomes conceited,
One
should know him to be possessed by Mara, of little intelligence.
Faults
in Connection with Detachment [391-95]
或住城隍及聚落 山林曠野寂靜處
自稱己德毀他人 應知少智為魔作
Though
he might practise quite detached from villages or cities in a mountain cave,
In a
remote forest, or in isolated woods, -
The
Bodhisattva who exalts himself, who deprecates others,
One
should know him to be possessed by Mara, of little intelligence.
雖住城隍聚落中 不求聲聞緣覺證
Although
they may constantly dwell in a village, a royal city [or] a market town; If
therein they do not generate longing for the vehicle of the Arhats and
Pratyekabuddhas,
此心為度眾生故 我說是名為菩薩
But
are devoted to enlightenment for the sake of maturing beings: Then this has
been preached as the detachment of the Sugata’s sons.
五百由旬山險深 共諸惡獸多年住
Though
he may reside in mountain caves, five hundred miles wide, Infested with wild
beasts, for many kotis of years:
若見逼迫著我慢 若無分別知菩薩
That
Bodhisattva does not know this [true] detachment
If he
dwells contaminated by conceit.
菩薩住彼為世間 得力解脫三摩地
When
he feels superior to Bodhisattvas who practise for the weal of the world. And
who have attained the concentrations, emancipations, faculties, trances
and
powers,
彼著山野寂靜行 此亦知彼魔所作
On
the ground that they do not course in the detachment of the remote forest, - Of
him the Jina has said that ‘he is established in Mara’s sphere.’
雖住城隍及山野 樂佛菩提離二乘
Whether
he dwells in the neighbourhood of a village, or in the remote forest: If he is
free from the thought of the twofold vehicle and fixed on the supreme
enlightenment,
修如是行利世間 一念如秤名菩薩
Then
this is the detachment of those who have set out for the weal of the world. As
one whose self is extinct should that Bodhisattva be considered.
佛母寶德藏般若伽陀
善友品第二十二
Chapter
XXII
The
Good Friends and the Perfections [396-99]
有大智者依師學 速疾得證無上覺
Therefore
then the learned who has slain pride,
Who
seeks with weighty resolution for the best enlightenment,
亦如良醫除眾患 學從善友心無疑
Should,
as one attends upon a physician to be cured of a multitude of ailments,
Attend
upon the good friend, undaunted.
菩薩行佛菩提行 依彼善友波羅蜜
The
Buddhas, the Bodhisattvas who have set out for the best enlightenment, And
[those who have] these perfections have been enumerated as ‘the good
friends.’
此最上地能調伏 為二種事證菩提
It is
they who instruct them [i.e. the Bodhisattvas] in these progressive stages,
For a
double reason they [quickly] understand the Buddha-enlightenment.
過去未來十方佛 行此正道無異路
The
past and future Jinas, and those who stand [just now] in all the ten
directions,
They
all [have] this perfection for their path, and no other.
行佛菩提最上行 說波羅蜜如電光
As a
splendid illumination, as a torch, as a light, as the Teacher
Have
these perfections been described to those who have set out for the best
enlightenment.
如彼般若空無相 知諸法相亦如是
As he
cognizes the perfection of wisdom through the mark of emptiness,
So by
the same mark he cognizes all these dharmas;
了知一切法皆空 此即名行佛般若
When
he wisely knows dharmas as empty, as without marks,
In
coursing thus he courses in the wisdom of the Sugatas.
Defilement
and Purification [400]
繫著色欲及飲食 常在輪迴不休息
此愚迷人所見倒 於不實法生實想
In
want of food, indulging in imagination, beings
Always
wander about in birth-and-death, their minds attached.
Both
I and Mine as dharmas are unreal and empty.
譬如得食疑有毒 以虛妄見而不食
By
his own self has the fool become entangled in space.
As
someone who suspects that he has been poisoned
May
well be struck down, although no poison has got into his stomach;
愚人妄心生我想 以我想故有生死
Just
so the fool who has admitted into himself [the notion of] I and Mine Is forced
by that quite unreal notion of an I to undergo birth and death again and again.
亦如恒說諸煩惱 於諸煩惱不著相
Where
one takes notice, there is defilement, so it has been revealed; The
non-apprehension of I and Mine has been called purification.
煩惱清淨俱無有 如是菩薩知般若
But
there is herein no one who is defiled or who is cleansed.
Then
the Bodhisattva has understood the perfection of wisdom.
The
Supreme Merit of Perfect Wisdom [401-2]
如閻浮提諸眾生 皆發無上菩提心
If as
many beings as there are here in the entire Jambudvipa
Would
all, having aspired for the foremost enlightenment,
多千俱胝劫布施 迴施一切證菩提
And
having given gifts for many thousands of kotis of years
Dedicate
it all to the enlightenment linked to the weal of the world;
若復有人於一日 奉行最上般若行
But
if someone else, practiced in wisdom, the foremost perfection,
Would
for even a single day comply with it:
千俱胝施不及一 行般若功無為故
And
infinitesimal merit would here that heap of giving bring. Therefore the
undaunted should always plunge into wisdom.
Compassion
and Perfect Wisdom [402-4]
菩薩大悲行般若 度眾生故不起想
When
the Yogin courses in wisdom, the best of perfections,
He
engenders the great compassion, but no notion of a being.
恒行乞食於國城 是得一切名大智
Then
the wise becomes worthy of the offerings of the whole world,
He
never fruitlessly consumes the alms of the realm.
菩薩欲度於人天 乃至三塗極苦眾
皆令速到於彼岸 晝夜勤行於般若
The
Bodhisattva who wishes to set free the gods and men,
Bound
for so long, and the beings in the three places of woe,
And
to manifest to the world of beings the broad path to the other shore,
Should
be devoted to the perfection of wisdom by day and by night.
The
Simile of the Pearl of Great Price [404-5]
如人欲求無價寶 必過大海諸險難
A man
who had gained at some time a very fine jewel
Which
he had not got before, would be contented.
無心忽爾而獲得 憂惱皆除喜無量
If,
as soon as he had gained it, he would lose it again through carelessness,
He
would be sorry and constantly hankering after the jewel.
求菩提寶亦如是 勤行般若諸功德 得無取捨無上寶 菩薩速證於菩提◎
Just
so the Yogin who has set out for the best enlightenment
Should
not get parted from the perfection of wisdom, which is comparable to a jewel,
Seizing
the jewel which he has gained, with growing energy
He
moves forward, and swiftly he comes to the [state of] Bliss.
佛母寶德藏般若波羅蜜經卷中
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