佛母寶德藏般若波羅蜜經卷下
Verses of the Astasaharika
P. P. In 8000 Lines English translated by E. Conze 1975
◎法王品第二十三
Chapter
XXIII
The
Superior Position of Bodhisattvas [413]
日出光明照世間 雲幻焰散黑闇滅
When
the sun rises, free from clouds and one blaze of rays,
Having
dispelled the entire blinding and confusing darkness,
所有螢光及眾星 乃至滿月皆映蔽
It
outshines all animals such as glowworms,
And
also all the hosts of stars, and the luster of the moon.
菩薩住空無相願 行於最上大智行
Just
so the wise Bodhisattva, who courses in wisdom, the foremost perfection:
Having
destroyed the jungle of views,
The
Bodhisattva who courses in emptiness and the signless.
羅漢緣覺證皆超 一切邪見俱能破
Very
much surpasses the whole world, as well as the Arhats and
Pratyekabuddhas.
The
Simile of the King and the Crown Prince
譬如王子施財寶 自在能利諸眾生
Just
as the son of a king, a giver of wealth, desiring the welfare [of others],
Becomes a person of authority among all, much sought after.
眾生歡喜悉隨順 無疑當得嗣王位
For
even now he makes [many] beings happy,
How
much more so when he will be established as the resourceful [ruler] of the
kingdom!
菩薩勤行大智行 施甘露法利群生 Just so the wise Bodhisattva, who courses in
wisdom,
A
donor of the deathless, dear to gods and men.
一切人天悉愛樂 決定當證法王位
Already
now he is interested in the happiness of [many] beings,
How
much more so when he will be established as king of the Dharma!
佛母寶德藏般若伽陀
我品第二十四
Chapter
XXIV
How
Mara is Discomforted and Defeated [416-17]
魔恐菩薩證法王 雖處天宮常憂惱
But
Mara at that time becomes like one who feels a thorn in his flesh, Afflicted
with sorrow, miserable, displeased, of little stamina.
放火掣電現諸相 欲令菩薩生退懼
[He
manifests]29 a conflagration on the horizon, the hurls a meteor, in order to
cause fear,
‘How
can this Bodhisattva be made to become despondent in his mind!’
大智菩薩心不動 晝夜常觀般若義
When
the wise become resolutely intent,
Day
and night beholding the meaning of wisdom, the foremost perfection,
如鳥飛空心泰然 一切魔事無能為
Then
their bodies, thoughts and speech become [free] like a bird in the sky.
How
can the Kinsman of Darkness gain entrance to them?
What
Makes Mara Contented [420]
菩薩若起瞋怒心 於晝夜分或鬪諍
When
a Bodhisattva has taken to quarrels and disputes,
And
when the thoughts [of two Bodhisattvas] become mutually conflicting and angry,
時魔歡喜而精勤 菩薩是遠於佛智
Then
Mara becomes contented, and supremely elated, [thinking:]
‘Both
these remain far distant from the cognition of the Jinas.
菩薩或諍或瞋怒 毘舍左鬼得其便
Both
these remain far distant [from it], comparable to malignant demons;
Both
these will effect for themselves a waning of their pledge.
入彼菩薩身心中 令退菩提魔所作
Those
who are full of hate, deficient in patience, how can they have
enlightenment?’
-
Then
Mara becomes contented, together with his host.
The
Bodhisattva’s Pride and Repentance [420]
菩薩授記未授記 或起瞋怒或鬪諍
If a
Bodhisattva who has not had his prediction
Should
have angry thoughts for one who has had it, and should bring about a dispute:
乃至心念皆過失 知已倍更勤修行
For
as many moments as he persists in his obstinate faulty thoughts,
For
so many aeons he must again put on the armour.
菩薩思念於諸佛 皆從忍辱證菩提
Then
he sets up mindfulness, and [he reflects], ‘These are unwholesome thought;
By
means of the perfection of patience do the Buddhas experience enlightenment.’
懺悔如說持正行 是如佛法而修學
He
confess his fault, and afterwards he restrains himself, Or he desists, and
trains himself in this Buddha-dharma.
佛母寶德藏般若伽陀
戒品第二十五
Chapter
XXV
How a
Bodhisattva Is Trained [424-30]
若學戒法有作相 而於戒法不善學
When
he trains himself, he does not anywhere approach a training,
Nor
does he get at one who trains, nor at the dharma which [constitute] training.
知戒非戒無二相 如是乃名學佛法
Who
trains himself, without discriminating between both, -training and no-
training,-
He
trains himself in this Buddha-dharma.
若有菩薩住無相 受持不離名持戒
The Bodhisattva
who thus cognizes this training,
He
does not ever become deficient in training, or immoral.
於佛法學樂承事 是名善學而無著
Having
found pleasure in them, he trains himself in these Buddha-dharmas.
是大智者如是學 心永不生不善法
He
trains himself, skilful in [the superior] training, but without
apprehending
anything,
When
they train thus in wisdom, to the wise shedders of light
Not
even one single thought arises that is unwholesome:
如日虛空而往來 放百千光破黑闇
As
when the sun goes through the sky, before the impact of its rays
No
darkness can maintain itself in the intermediate space.
Perfect
Wisdom Comprehends All the Perfections [430-31]
若學般若住無為 能攝一切波羅蜜
For
those who have effected a training in the perfection of wisdom All the [other]
perfections are comprehended in it.
六十二見身見攝 般若攝受亦復爾
As in
the false view of individuality all the sixty-two false views
Are
included, so are these perfections [included in the perfection of wisdom].
譬如有人具諸根 命根滅故諸根滅
As
when the life faculty has been stopped
Also
all the other faculties that may exist are stopped:
若諸菩薩行大智 亦行一切波羅蜜
Just
so, when the best of the wise course in wisdom,
All
these perfections have been said to be therein comprehended.
Bodhisattvas
and Disciples [432-33]
聲聞緣覺諸功德 大智菩薩悉皆學
In
all the qualities of the Disciples and likewise of the Pratyekabuddhas,
The
wise Bodhisattva becomes trained:
雖學非住亦非求 所學之學此為義
But
he does not stand in them, nor does he long for them.
‘In
that [also] should I be trained,’ [he thinks].
In
that sense he trains himself [in them].
佛母寶德藏般若伽陀
幻化品第二十六
Chapter
XXVI
Rejoicing
and Perfect Wisdom [435-36]
若發志心而隨喜 最上菩提不退行
If
someone resolutely rejoices in the production of thought
[Of a
Bodhisattva who] has set out for the best enlightenment and is
irreversible
[from it];
三千須彌重無量 隨喜善法重過彼
One
might [measure] the Merus in up to a trichiliocosm by comparing them [with a
tip of straw],30
But
not that merit derived from rejoicing.
眾生為求解脫法 一切隨喜作福蘊
They
rejoice at the heap of merit of all beings that there are,
Who
desire what is wholesome, [and] who want emancipation.
作佛功德法迴施 當為世間盡諸苦
When
for the weal of beings they have reached and the infinite qualities of a Jina,
They
will give the Dharma to the world for the complete extinction of suffering.
菩薩不著諸法空 了知無相無罣礙
The
Bodhisattva who, not discriminating, comprehends
All
dharmas as empty, signless and unimpeded,
內心亦不求覺智 是行最上波羅蜜
Without
any dualism he seeks in wisdom for enlightenment.
Devoted
to the foremost perfection of wisdom is that Yogin.
The
Simile of Space and the Firmament
如虛空界無障礙 無所得故亦不有
An
obstruction of the space-element by the firmament
Cannot
be found anywhere by anyone.
大智菩薩亦復然 住寂靜行如虛空
Just
so the wise Bodhisattva, coursing in wisdom,
It is
just like open space, and he courses calmly quiet.
The
Simile of the People Created by Magic [441-42]
如有幻師作幻人 眾人見幻而皆喜 As it does not occur to a man whom a magician has
conjured up [when he looks at the audience]:
‘I
will please those people,’ and nevertheless he performs his work;
幻人雖現種種相 名字身心俱不實
They
see him exhibiting manifold illusory works,
Although
he has no body, thought, or name.
行般若行亦復然 為世間說證菩提
Just
so it never occurs to one who courses in wisdom:
‘Having
known enlightenment I will set free the world!’
乃至種種所作事 如幻師現悉無著
In
his various rebirths he is associated with manifold works,
Which
he manifests like magical illusions, but he does not course in false
discrimination.
The
Simile of the Buddha’s Magical Creations [442-43]
佛佛化現諸佛事 所作皆無彼我相
As a
Buddha’s magical creation performs a Buddha’s work, But, when he does so, no
thought of self-conceit arises in him:
菩薩大智行亦然 一切現行如幻化
Just
so the wise Bodhisattva, who courses in wisdom, Manifests all works, comparable
to a fictitious magical illusion.
The
Simile of the Machine [443]
如木匠人心善巧 一木造作種種相
An
expert and experienced mason has made a wooden apparatus; Comparable to a man
or a woman it performs here all its works.
菩薩大智亦復然 無著智行一切行
Just
so the wise Bodhisattva, coursing in wisdom,
Performs
all his work by his cognition, but without discrimination.
佛母寶德藏般若伽陀
妙義品第二十七
Chapter
XXVII
The
Bodhisattva Worthy of Homage [446-47]
大智菩薩行如是 天人合掌恭敬禮
To
the wise, who courses thus, many congregations of gods,
Having
bent forth their outstretched hands, in respectful salutation, will
pay
homage.
乃至十方佛剎中 亦得功德鬘供養
The
Buddhas also, as many as there are in the world-systems in the ten
directions,
Effect
the proclamation of the garland of the praises of his qualities.
Mara
is Powerless against Certain Bodhisattvas [447-49]
假使恒河沙佛剎 所有眾生皆作魔
If as
many beings as there are in the fields countless like the sands of the Ganges
Would
all, let us assume, become Maras;
一一毛變無邊相 不能嬈動於菩薩
And
if every single hair on their bodies would again magically create a snare, They
all could not hinder the wise.
大智菩薩有四力 而彼四魔不能動
For
four reasons does the powerful and wise Bodhisattva
Become
unassailable by the four Maras, [and] unshakable:
空行亦不捨眾生 菩薩慈悲處利樂
He
becomes one who dwells in the empty; and yet he is not one who abandons beings;
He
acts as he speaks; he is sustained by the Sugatas.
The
True Attitude to Suchness [452-54]
佛母般若波羅蜜 菩薩了知深信重
The
Bodhisattva who resolutely believes when this perfection of wisdom,
The
mother of the Tathagatas, is being taught,
內心真實而奉行 應知是行一切智
And who
practices the progressive path with resolution,
He
should be known as having well set out towards all-knowledge.
法界如實不可得 由如虛空無處所 But he does not come to a standing place in the
Suchness of the Dharma- element.
He
becomes as one who, like a cloud, stands in the sky without anywhere to stand
on,
如天宮殿應念生 亦如飛禽思菓樹
As a
sorcerer who, like a bird, rides on the wind which offers him no support,
Or as
one who, by the force of his spells, miraculously produces on a tree full-blown
flowers out of season.
The
Bodhisattva Dwells Supreme [454-56]
大智菩薩如是行 住彼寂靜之功德
法不可見亦無說 菩提非得非不得
The
wise and learned Bodhisattva who courses thus
Does
not get at one who wakes up to enlightenment, nor also at the Buddha-dharmas,
Nor
at one who demonstrates, nor also at one who loves and sees the Dharma.
This
is the dwelling of those who desire calm, of those who delight in the precious
qualities.
所有聲聞及緣覺 修行寂靜三摩地
As
many as there are the dwellings of Disciples and Pratyekabuddhas, Associated
with the peace and happiness of calm concentrations:
愛樂寂靜得解脫 唯佛超出於一切
With
the exception of the Arhat-liberation of the Tathagatas
This
dwelling is among all the foremost and the unsurpassed.
How
and Why One Should Dwell in Emptiness [456]
菩薩依禪到彼岸 不住寂靜行如空
如禽飛翔不墮地 如魚水中行自在
A
bird dwells in space, but does not fall down.
A
fish dwells amidst water, but does not die.31
Just
so the Bodhisattva who through the trances and powers has gone beyond,
Dwells
in the empty, but does not reach the Blessed Rest.
(此兩偈漢英譯次序相反）
菩薩若為諸眾生 當求未曾有佛智
One
who wants to got to the summit of the qualities of all beings,
To
experience the best, the exceedingly wonderful, Buddha-cognition,
施與最上第一法 此名最上行行者
To
give the best gift of the highest and supreme Dharma,
He
should resort to this best dwelling of those who bring benefit.
佛母寶德藏般若伽陀
散華品第二十八
Chapter
XXVIII
Who
Trains in Perfect Wisdom Trains in Buddhahood [466]
如來說戒波羅蜜 一切戒中為第一
Of
all the teaching which have been revealed by the Leader,
This
teaching is the best and unsurpassed
智者欲奉一切戒 當學佛戒波羅蜜
One
who, wise in all trainings, wishes to go Beyond,
He
should train in this perfection of wisdom, in the Buddha-training.
Inexhaustibility
of Perfect Wisdom [464-71]
今此法藏諸佛母 為最第一快樂所
This
is the best receptacle, the storehouse of the supreme Dharma,
The
treasury of happiness and ease of those people who belong to the clan of the
Buddhas.
過現未來十方佛 生此法界而無盡
The
past and future world saviours, [and those who are at present] in the ten
directions,
They
have come forth from this, and yet the Dharma-element does not get exhausted.
一切樹林華菓等 皆從大地而生長
As
many trees, fruits, flowers and forests trees as there are,
They
all have come out of the earth and originate in it.
大地不厭亦不著 不減不增復不倦
And
yet the earth does not undergo exhaustion, or growth,
It
does not get tired, does not dwindle away, making no discrimination.32
佛及聲聞緣覺等 天及世間安隱法
皆從般若之所生 般若無增亦無減
The
Buddha’s offspring, the Disciples and Pratyekabuddhas,
The
gods, and the dharmas which lead to the ease and happiness of all the world,
-as many as there are,
They
all have issued from wisdom, the foremost perfection,
And
yet wisdom does not ever get exhausted, nor does it increase.
世間上中下眾生 一切皆從無明生
As
many beings as there are in the low, middle and high [regions of the]
world,
They
have all, so has the Sugata said, been brought about by ignorance.
因緣和合轉苦身 無明無增亦無減
The
machinery of ill is kept going by the full complement of the conditions, And
yet the machinery of ignorance does not get exhausted, nor does it grow.
乃至方便諸法門 皆從般若所生出
As
many roots of skilful devices as there are, or doors and methods of cognition,
They
all have issued from wisdom, the foremost perfection.
彼方便法隨緣轉 般若無增亦無減
The
machinery of cognition is kept going by the full complement of
conditions,
And
yet the perfection of wisdom does not increase or become diminished.
Conditioned
Coproduction [468-70]
菩薩了知十二緣 乃至般若無增減
But
the Bodhisattva who understands conditioned coproduction as non- production
And
this wisdom as non-extinction:
如日雲中放光明 破無明障證菩提 As the rays of the sun freed from the covering of the
clouds,
So he
has dispelled the covering of ignorance, and become one Self-Existent.
佛母宝德藏般若伽陀
聚集品第二十九
Chapter
XXIX
The
Perfection of Concentration
大菩薩修四禪定 如所愛樂而無住
Those
of great might who dwell in the four Trances
Do
not make them into a place to settle down in, nor into a home.
或復不住於四禪 當得最上之菩提
But
these four Trances, with their limbs, will in their turn become
The
basis for the attainment of the supreme and unsurpassed enlightenment.
得最般若住禪定 四無色等三摩地
One
who is established in the Trances becomes one who obtains the foremost wisdom;
And
also when he experiences the four most excellent Formless Trances,
為得最上大禪定 而復不學諸漏盡
He
makes these Trances subservient to the best and foremost enlightenment. But it
is not for the extinction of the outflows that the Bodhisattva trains
himself
in these.
此功德藏未曾有 行三摩地而無相
Astonishing
and wonderful is this accumulation of precious qualities.
When
they have dwelled in Trance and Concentration, there is then no sign
住彼不破於我見 有心所思生欲界
When
the personality of those who have stood therein breaks up,
They
are reborn again the world of sense-desire, as [and where] they had intended.
譬如南閻浮提人 未生諸天生北洲 As some man from Jambudvipa who had in the past been a
god, Would, after reaching again the highest abodes of the gods,
見彼境界而求生 作彼住已而復還 See the apartments contained in them
And
would then again come back, and not make his home therein;
菩薩所修之功德 三摩地行而相應
Just
so those Bodhisattvas, bearers of the best qualities,
Having
dwelt in Trance and Concentration, Yogins who have exerted themselves,
雖同凡夫住欲界 由如蓮華不著水
Become
again established in the sense-world, unstained
As
the lotus in water, independent of the dharmas of the fools.
菩薩度脫於眾生 圓滿淨土波羅蜜
Except
in order to mature beings, to purify the [Buddha-] field, To fulfil these
perfections, the Great-souled ones
不求生於無色界 而求菩提波羅蜜
Do
not strive after rebirth in the formless world,
Lest
there be a loss of the perfections and of the qualities of
enlightenment
therein.
譬如天人獲寶藏 雖得不生愛樂心
It is
as if some man, having found deposit of jewels,
Would
not generate longing in his intelligence with regard to it.
或言天人而起心 欲收彼寶不可得
At
some other time he may acquire a few of them;
Having
taken hold them, having entered his home, he would not be covetous [for any
more?].
大智菩薩不樂住 四禪寂靜三摩地
Just
so the wise Bodhisattvas who have gained
The
calm concentrations of the four Trances, which gives joy and ease,
出彼寂靜三摩地 而入欲界為世間
Having
let go the acquisition of the joy and ease of Trance and concentration,
They
enter again into the sensuous world, compassionate for all that lives.
若菩薩行三摩地 不樂羅漢及緣覺
When
a Bodhisattva dwells in the concentration of the Trances,
He
generates no longing in his intelligence for the vehicle of the Arhats and
Pratyekabuddhas:
乃至散亂兇惡心 無知迷亂無功德
[For
then] he becomes unconcentrated, in his thought distracted and puffed up,
He
has lost the qualities of a Buddha, a sailor who suffers shipwreck.
色聲香味觸五欲 及彼緣覺聲聞等
如是之法悉遠離 等引不離菩提心
Although
he applies himself to the five sense-qualities, -
To
form and sound, and likewise smell, and taste, and touch, -
When
free from the vehicle of the Arhats and Pratyekabuddhas, the joyous Bodhisattva
Should,
a hero, be wisely know concentrated as being constantly.
菩薩一向為眾生 修行精進波羅蜜
The
Perfection of Vigour
They
have pure and courageous minds and are linked to other beings and persons,
[When]
they are practising the excellent perfection of Vigour.
如僕事主心專注 雖被瞋辱而無對
As a
maid servant is submissive to her master who is not subject to anyone
else,
So do
the firmly wise summit to subjection by all beings.
凡所動止常在心 唯恐彼主責其過
The
servant does not answer back to her master,
Even
when abused, struck, or beaten.
Exceedingly
trembling in mind, and overcome by fear,
She
thinks, ‘He surely will kill me for that!’
菩薩為求佛菩提 如奴事主利眾生
Just
so the Bodhisattva who has set out for the foremost enlightenment,
Should
behave towards the entire world like a true servant.
Thereupon
he obtain enlightenment, and the fulfillment of the qualities
takes
place.
證得無上菩提已 利生如火燒草木
Fire,
which has arisen from grass and sticks, [then] burns them up.
Having
renounced a happy destiny for himself,
晝夜勤行利他行 利已內心無我相
Practising
his duty towards other beings, day and night, in his thought
free
from hesitation:
如母愛子常衛護 寒暑雖苦心無倦Like a mother, ministering to [her] only child, He abides
in his resolute intention unexhausted.
佛母寶德藏般若伽陀
常歡喜品第三十
Chapter
XXX
The
Perfection of Vigour (Continued)
菩薩愛樂為眾生 修治佛剎清淨行
The
Bodhisattva who intends to wander about in birth-and-death for [a] long [time],
A
Yogin devoted to the purification of the [Buddha-] field for the welfare of
beings,
恒行精進波羅蜜 無如微塵心退倦
And
who does not produce the least thought of fatigue,
He is
endowed with the perfection of vigour, and undaunted.
大智菩薩俱胝劫 久修苦行為菩提
不離精進波羅蜜 無懈怠心終得證
If
the unwise Bodhisattva counts the kotis of aeons,
And
has the notion that it is long until the full attainment of enlightenment, he
is bound to suffer,
And
for a long time he will be suffering while moving unto Dharma.
Therefore
he is inferior in the perfection of vigour, and essentially indolent.
從初發心為菩提 乃至得獲寂靜證
Beginning
with the production of the first thought of the foremost enlightenment,
Until
in the end he reaches the unsurpassed Bliss,
恒於晝夜行精進 大智菩薩應如是
If
night and day he would persevere single-mindedly,
The
wise and learned should be known as one who has put forth vigour.
有言能破於須彌 方證無上菩提果
If
someone would say, ‘On condition that you have shattered Mount Sumeru,
You
will be one who will attain to the foremost enlightenment.’
聞已懈怠而退心 是彼菩薩之過失
And
if he [then] effects a thought of fatigue or limitation [to his efforts], Then
that Bodhisattva is affected by indolence.
大智菩薩聞是言 謂須彌盧甚微小
But
when there arises to him the mindful thought,
‘That
is nothing difficult.
In a
mere moment Sumeru [will] break up into dust,’
於一念間可破壞 亦不住證佛菩提
Then
the wise Bodhisattva becomes one who puts forth vigour.
Before
long he will attain the foremost enlightenment of the Leaders.
於身心語行精進 度脫世間作大利
If he
would exert himself with body, thought and speech, [thinking] ‘Having matured
[it] I will work the weal of the world,’
或著我相起懈怠 而不能證佛菩提
Then,
established in the notion of a self, he is affected by indolence.
He is
as far distant from the meditational development of not-self as the sky is from
the ground.
無身心相無眾生 離諸相住不二法
When
one has no notion of either body, or thought, or a being,
Standing
rid of perception, coursing in the non-dual Dharma, -
為求無上佛菩提 是行精進波羅蜜That has been called by Him who bestows benefits the
perfection of vigour
大智菩薩行利樂 令人聞言悉歡喜
Of
those who desire the blissful, imperishable, foremost enlightenment.
The
Perfection of Patience
When
he hears someone else speaking to him harshly and offensively
說法無說無聽人 名最上忍波羅蜜
The
wise Bodhisattva remains quite at east and contented.
[He
thinks:] ‘Who speaks? Who hears? How, to whom, by whom?’
The
discerning is [then] devoted to the foremost perfection of patience.
譬如寶滿三千界 施佛緣覺及羅漢
不如知法忍功德 百千萬分不及一
If a
Bodhisattva, devoted to the precious Dharma, remains patient,-
And
if someone else would give the trichiliocosm filled with precious things
To
the Buddhas, Knowers of the world, and to the Arhats and
Pratyekabuddhas,
-
Infinitesimal
only will be [by comparison] the merit from that heap of gifts.
持忍菩薩得清淨 三十二相到彼岸
The personality
of one who is established in patience is completely purified,
Exalted
by the thirty-two marks, [it becomes] boundless.
一切眾生悉愛樂 聞法信受而調伏
He
preaches the best empty Dharma to beings.
Dear
to the entire world do the patient and discerning become.
或有眾生以栴檀 塗菩薩身為供養
If
someone had taken a basket containing sandalwood powder, And, with respect and
affection, strewed it over the Bodhisattva;
或有持火遍燒然 行平等心無瞋喜
And
if a second one were to throw live coals over his head, -
He
should produce a mind equal to both of them.
大智菩薩持是忍 或為緣覺及聲聞
乃至世間諸眾生 悉皆迴向佛菩提
Having
thus been patient, the wise and learned Bodhisattva
Dedicates
that production of thought to the foremost enlightenment.
The
hero who remains patient in all the worlds, surpasses
Whatever
Arhats and Pratyekabuddhas there may be in the world of beings.
譬如世間貪五欲 甘忍三塗無邊苦
Again,
one who is patient should produce a thought [thus]:
‘In
the hells, in the world of animals and in the Yama world there are many ills.
菩薩為求佛菩提 今何不勤持忍辱
With
the sense-pleasures as cause one must experience much that causes displeasure.
Better,
for the sake of enlightenment, to be patient today!’
割截首足劓耳鼻 禁縛捶拷諸楚毒
‘Whip,
stick, sword, murder, imprisonment, and blows,
Decapitation,
and amputation of ears, hands and feet, and of nose,
如是苦惱悉能忍 是住忍辱波羅蜜
As
many ills as there are in the world, [all] that I [will] endure,’
[When
he thinks thus, then] the Bodhisattva stands in the perfection of patience.
佛母寶德藏般若伽陀
出法品第三十一
Chapter
XXXI
The
Perfection of Morality
持戒當得高名稱 亦復證得三摩地
By
morality those who hanker after calm are lifted up,
Established
in the sphere of those with the ten powers, unbroken in their morality.
持戒為利諸眾生 後當證於佛菩提
How
ever many actions of restrain the comply with,
They
dedicate them to enlightenment for the benefit of all beings.
心重緣覺及聲聞 及見破戒說他過
If he
generates a longing for the enlightenment of Arhats and Pratyekabuddhas,
He
becomes immoral, unwise, and likewise faulty in his coursing.
雖實持戒為菩提 是名持戒行五欲 But when one turns over [all one’s merit] into the
utmost Bliss of enlightenment,
Then
one is established in the perfection of morality, [although] joined to the
sense-qualities.
欲證菩提功德法 持戒具足行利樂
The
Dharma from which come the qualities of the enlightenment of the Gentle,
That
is the object of the morality of those who are endowed with qualities of
Dharma.
若行毀破於尸羅 是則滅壞於菩提
The
Dharma [involves] in the loss of the qualities of the enlightenment of
those
who act for the weal of the world,
As
immorality has that been proclaimed by the Leader.
菩薩雖樂受五欲 歸命佛法及聖眾
When
a Bodhisattva tastes of the five sense-qualities,
But
has gone for refuge to the Buddha, the Dharma, and the holy Samgha
念我當證一切智 是住尸羅波羅蜜
And
has turned his attention toward all-knowledge, [thinking] ‘I will become a
Buddha,’-
As established
in the performance ection of morality should that discerning one be known.
菩薩經歷俱胝劫 奉行十善無間斷
If,
when coursing for kotis of aeons in the ten paths of wholesome action,
He
engenders a longing for Arhatship or Pratyekabuddhahood,
心樂緣覺及羅漢 是犯波羅夷重罪
Then
he becomes one whose morality is broken, and faulty in his morality.
Weightier
than an offense deserving expulsion is such a production of thought.
持戒迴向佛菩提 而不作念求自益
When
he guards morality, he turns [the resulting merit] over to the foremost enlightenment,
But
he does not feel conceited about that, nor does he exalt himself.
但念利他諸眾生 是則持戒波羅蜜
When
he has got rid of the notion of I and the notion of other beings, Established
in the perfection of morality is that Bodhisattva called.
菩薩若行諸佛道 於眾生離種種相
If a
Bodhisattva, coursing in the path of the Jinas,
Makes
[a difference between] these beings as observers of morality and those as of
bad morality,
不見破戒諸過患 此為最上善持戒
Intent
on the perception of multiplicity he is perfectly immoral.
He is
faulty in his morality, not perfectly pure in it.
菩薩要離於諸相 無我無人及壽者
He
who has no notion of I and no notion of a being,
He
has performed the withdrawal from perception, [and] he has no [need for]
restraint.
不著戒相及行相 是則持戒之殊勝 One who minds neither about restraint nor about
non-restraint,
He
has been proclaimed by the Leader as restrained by morality.
如是具足而持戒 一切無礙無分別
The
Perfection of Giving
But
one who, endowed with morality, a pure being,
Becomes
unconcerned about anything that may be dear or undear,-
頭目手足施無悋 一切所愛皆無著
If,
when he renounces head, hands and feet his thought remains undejected,
He
becomes one who gives up all he has, always uncowed.
了知法本空無我 乃於此身無戀著 And having known the essential original nature of
dharmas as void and without self,
He
would renounce his own flesh, undejected in thought,
況外財物而不捨 及彼非處而嫉妬
To
say nothing of his renouncing in property and gold.
It is
impossible that he should act from meanness.
於內外施生我慢 是菩薩病非為施
Through
the notion of I comes about a sense of ownership about property, as well as
greed;
How
can the deluded have the resolve to renunciation?
或起嫉妬生鬼趣 或得為人處貧賤
The
mean are reborn in the world of the Pretas,
Or if
as humans, then they are poor.
知彼眾生貧賤因 菩薩發心恒布施
Then
the Bodhisattva, having understood why these beings are poverty- stricken,
Becomes
resolved on giving, always a generous giver.
施如四洲草木數 如是廣大亦無相
When
he has given away the four Continents, well adorned, as if they were just
spittle,
大智菩薩行施已 復念三有諸眾生
He
becomes elated, for he has not kept the Continents.
Having
given gifts, the wise and learned Bodhisattva,
Having
brought to mind all the beings that they are in the triple world,
菩薩亦為彼眾生 悉皆迴向於菩提
Becomes
to all of them a donor, and he turns over
That
gift into the most excellent enlightenment, for the weal of the world.
如是行施無所著 亦復不求於果報
When
he has given a gift, he does not make it into a basis or support. And he does
never expect any reward from it.
名大智者為一切 施因雖少果無量
Having
thus renounced, he becomes a wise renouncer of all.
The
little he has renounced becomes much and immeasurable.
乃至三有諸眾生 一切皆以尊重施
如供養佛及菩薩 緣覺聲聞之功德
If
all the beings in the entire triple world, as many as there are
Would,
let us assume, give gifts for endless aeons,
To
the Buddhas, Knowers of the world, to Arhats and Pratyekabuddhas,
But
would wish for the virtues of the Disciples;-
大智菩薩以方便 用彼施福行迴向
And
if a Bodhisattva, wise and skilled in means,
Would
rejoice at the foundation of their meritorious deed,
當令一切眾生類 皆悉證得無上覺
And
would, for the weal of beings, turn it over into the best and most
excellent
enlightenment,-
如假琉璃寶大聚 不及一真琉璃寶
By
having turned over he surpasses the [merit of the] entire world.
If
there were a large heap of spurious glass jewels,
One
single gem of lapis lazuli surpasses it all:
迴施世間一切眾 不及迴施無上覺
Just
so the Bodhisattva, who rejoices, surpasses
The
[merit from the] whole vast heap of gifts of the entire world.
菩薩行施於世間 不作我慢無所愛
If
the Bodhisattva, when giving gifts to the world
Remains
unaffected by a sense of ownership or by affection for his property,
修行而得大增長 如月離障出雲中
From
that his wholesome root grows into something of great might:
As
the moon, in the absence of cloud, is a circle of radiant light in the bright
half of the lunar month.
佛母寶德藏般若伽陀
善護品第三十二
Chapter
XXXII
Rewards
of the Six Perfections
菩薩布施濟貧乏 令得富盛度苦惱
Through
Giving a Bodhisattva cuts off rebirth as a Preta.
He
also cuts off poverty, and likewise all the defilements.
果報永滅餓鬼趣 及得斷除諸煩惱
When
he courses in it [i.e. giving] he gains infinite and abundant wealth.
Through
[his] giving he matures beings in trouble.
持戒遠離畜生趣 捨八非念得正念
Through
Morality he avoids rebirth as one of the many animals,
And
also the eight untoward moments; he constantly gains rebirth at an auspicious
moment.
忍辱當得最上色 如金世間悉愛樂
Through
Patience he gains a perfect and exalted body,
With
golden skin, dear to the world to look at.
精進善法獲無邊 所有功德不可盡
Through
Vigour he does not incur the loss of the bright qualities.
He
gains the storehouse of the infinite cognition of the Jinas.
修行禪定離五欲 從等持得神通明
Through
Trance he casts off the sense-qualities in disgust,
He
acquires the “lore,” the superknowledges and concentrations.
智獲無邊佛法藏 慧了諸法本來因
Having,
through Wisdom, comprehended the essential original nature of dharmas,
He
completely transcends the triple world and the states of woe.
佛知三界諸過咎 為轉法輪滅諸苦
Having
turned the precious wheel of the Mightiest of Men,
He
demonstrates Dharma to the world for the complete extinction of ill.
菩薩此法得圓滿 佛剎清淨眾生淨
When
the Bodhisattva has fulfilled these dharmas,
He
then still receives the purity of the field and the purity of [the]
beings
[in it].
受持佛種并法種 聖眾種及一切法
He
also receives the lineage of the Buddha, the lineage of the Dharma, And
likewise the lineage of the Samgha.
He
receives all dharmas.”
｛漢譯缺，結論｝
Conclusion
醫世間病最上師 以智慧說菩提方
The
supreme physician who accords medical treatment to the sickness of the world,
Has
taught this exposition of wisdom which is the path to enlightenment.
寶德藏有種種藥 令眾生服悉證道
It is
called “The Path to enlightenment which is the ‘Accumulation of Precious
Qualities,’”
And
it has been taught so that all beings might reach that Path.
佛母寶德藏般若波羅蜜經卷下
-。-。-。-
［note
to the pdf electronic edition: the arbitrary table of contents for the verses
as well as the unnecessary numbering of the verses have been removed for the
sake of easier readability.]
1 Numbers in
brackets refer to corresponding pages of R. Mitra’s edition of the Ashta.
2 According
to Indian mythology, rain is the work of Nagas, i.e. Serpents or Dragons, who
live in lakes, etc. Anopatapta is the Prakrit form, used in this text, of the
Sanskrit word Anavatapta, which means ‘cool,’ and refers to the famous Lake
Manasarowara in the Himalayas.
3 “Jina,” the
“Victorious One,” a name of the Buddha. In the second line of this verse the
Buddha is also called “The Great Bull,” an epithet I have omitted in the
translation.
4
“Awareness,” the fifth skandha, more usually “consciousness.”
5 Srenika
Vatsagotra was a “Wanderer,” i.e. a non-Buddhist ascetic, whose conversations
with the Buddha form one section of the Samyuktägama of the Sarvastivadins. On
one occasion (Samy. No. 105, pp. 31c-32) Srenika raised the question of the
“true self,” which he identified with the Tathagata. The Buddha told him that
the Tathagata could not be found in the skandhas, outside the skandhas, or in
the absence of the skandhas. In a supreme act of faith Srenika was willing to
accept the Tathagata in spite of the fact that he could not be related to any
of the skandhas.
6 The
“Blessed Rest” means the Nirvana which excludes the world of suffering, and the
Bodhisattva should not “retire into” it, should not “cleave to” it.
7 “To course”
means “to be attentive to,” “to treat as real.”
8 “Sign” is a
technical term for the object of false perception. This difficult word has been
explained in Buddhist Wisdom Books p. 27, and in my Rome edition of the
Vajracchedikä, 1957, 106-7.
9 Su-gata,
“Well-Gone,” a name for the Buddha.
10 “Goes
forth,” i.e. to enlightenment.
11 “Vessel,”
more usually “vehicle.”
12
“Apprehensions” here means “attempts to apprehend him, to get hold of him.”
13 In other
words, the process which follows its extinction is beyond the range of
observation. The simile of the fire refers to Sutta Nipäta (1074, 1076): “As
flame flung on by force of wind / comes to its end, reaches what none / Can
sum; the silent sage, released, / From name-and-form, goes to the goal, /
Reaches the state that none can sum. / When all conditions are removed, / All
ways of telling also are removed.”
14 This list
refers to the four “perverted views.”
15 Here
understood as an intellectual virtue, which enables us to accept without undue
perturbation
the fact that nothing at all exist in any true sense of the word.
16 At one
stage of their career the saints can no longer turn back on enlightenment, but
are bound to proceed until they become Arhats, Pratyekabuddhas or Buddhas.
17 “Pure”
here means “empty.”
18 i.e. the
Buddha Dipankara, Sakyamuni’s 24th predecessor, who prophesied his future
Buddhahood. For the full story see Buddhist Scriptures, 1959, pp. 20-24.
19 i.e. the
emptiness, or the Dharma.
20 The
translation of this line is uncertain. The Tibetan may perhaps mean: “For the
cognition of
the wise has
the thought of enlightenment come into being in the world.” 21 Used up his
merchandise?
22 So the
Tibetan. Perhaps, “but only the Dharma-element”?
23 The
Tibetan has, “on the Buddha-stage.”
24 i.e.
purity of body, speech and mind.
25 na ca
hïyate. In Ashta it is Suchness of which it is said that na parihïyate.
26 The
Tibetan seems to construe: “If the foundation ... is like this, / How can it
have its standing place in slace? / Reflect on that object!”
27 This is a
tentative translation, and the text seems to require emendation.
28 The
Tibetan understands: the discerning also does not abide in his home, but
becomes skilful
in the path.
29 Added from
Ashta: upadarsayati
30 Added from
Ashta. Tibetan: “It would be easier to weigh Mount Meru in a balance, than to
find the measure of the merit from that act of rejoicing.”
31 Tibetan:
“is not drowned.”
32 i.e. all
this makes no difference to it.
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