佛母般若波羅蜜多圓集要義論

Homage to the Great Bodhisattva, the Ever-Youthful, the Marvelous Mañjuśrī:

Prajñā together is accomplished

The Tathāgata, the wisdom that is not two

Therein the meaning is conformable

That voice, the twofold teaching of the Path.

Reliance together with function

The works arise and are cultivated as one

Discriminating between mark and fault

Praise as it is conveyed in speech.

With faith complete, taken as its essence

The master, the teaching, and the witness spoken

The time of speaking and the place set forth

By one's own measure it is accomplished.

The one who expounds the Dharma, let it be known

The world, the time, the place, the two

The speaker, who has joint witness

Thereafter, it is attained as measured.

All that is gathered up is thus

What I have heard and what has been spoken

The harmonious meaning in this way

The thirty-two, the most supreme.

Discriminating the sixteen marks

Emptiness, in that sequence

Set forth within the Eight Thousand Stanzas

Clarifying the differing skillful means there spoken.

Now this Eight Thousand Stanzas

The meaning, as set forth, is not diminished

According to what is fitting, the stanzas are abridged

The meaning thus, just as spoken.

The Bodhisattva, I do not see

This declares the truth of silent stillness

Able to receive the inner phenomena

That declares it is precisely emptiness.

Form together with the self-nature of form

This sets forth that it too is empty

The outer sense-bases likewise

The portion already received is wholly cut off.

Form together with the marks of that body

Abiding and likewise departing

Toward the meaning, or seen by that one

Within it, this is precisely not real.

The nature of the inner emptinesses

Self-nature too is again empty

Consciousness manifesting has marks and kinds

Thus arises the self of compassion and wisdom.

Neither arising nor ceasing

Sentient beings, this together with the radiance

Sentient beings, the craving of birth-and-death

That declares it is precisely emptiness.

The Buddha-Dharma cannot be seen

The Bodhisattva-Dharma likewise

Those kinds of things as have been spoken

Emptiness, together with those ten powers.

The dharmas that manifest are each apart

This declares the imaginatively-constructed nature

That supreme meaning does not exist

The dharmas are set forth in this way.

Such views as self and annihilation

The Great Being brings to ultimate completion

Yet that one is without self

The Buddha, in all places, speaks.

All dharmas are unborn

This too has been spoken thus

Proclaiming the Dharma of no-self

In all places it is truly spoken.

There is fault together with no fault

Neither increase nor decrease

The conditioned and the unconditioned

The wholesome that manifests is cut off.

Within the nature of emptiness, the wholesome things

Their issuing forth is likewise inexhaustible

That imaginative discrimination

When gathered up everywhere, is emptiness.

The ten kinds of scattered mind

The scattered mind in differing places

The fool cannot attain conformity

The wisdom that is not two is not accomplished.

That cutting off, mutual

Is the capacity and the object, the antidote

Within the teaching of Prajñā

That complete collection has been set forth.

If there is a Bodhisattva who has

The discrimination of that which is without mark

When the scattering is cut off, the Master

Speaks of the aggregates of that conventional realm.

The Eight Thousand Stanzas here

From the beginning speak in sequence

Until at the very last all comes to rest

Speaking of the markless discrimination.

The cause set forth is not thus

This only speaks of the marks of things

Within sūtras such as the Brahmajāla

Know all according to the principle.

The Bodhisattva, I do not see

Yet this together with what is vast

The World-Honored One cuts off that

The discriminating confusion that has marks.

If one does not see that name

The realm of objects and conduct likewise

Those aggregates, in all places

Nowhere is the Bodhisattva seen.

This cuts off the imaginatively-constructed

Gathered up everywhere, as has been spoken

By reason of the All-Knowing Wisdom

The discerning insight into the various marks.

The Prajñāpāramitā

Speaks of the three kinds of reliance

These are the imaginatively-constructed, the dependent

Together with the perfectly accomplished true nature.

Not speaking such phrases

All the imaginatively-constructed comes to rest

The illusion-simile together with the view of the limit

This declares the dependent nature.

There are four kinds of purity

Speaking of the truly perfectly accomplished nature

The Prajñāpāramitā

The Buddha does not speak of difference.

The ten discriminating scatterings

The antidotes, set forth in sequence

These three kinds know form

Speaking of either union or separation.

As at first the perfectly accomplished is spoken

The dependent together with the imaginatively-constructed

Discriminating form as markless

Cuts off that scattering.

That Buddha is likewise Bodhi

One does not see a teacher who expounds

Coming at the very last to know this

It cuts off the imaginatively-constructed nature.

The self-nature is without that form

And how could the mark be obtained

Within those differing words

Once it is clearly known, that is cut off.

This is not non-empty, therefore empty

Words such as these have been spoken

The discriminations of slander

All that is spoken is wholly cut off.

Like an illusion, so too, the Buddha

That is like a dream as well

Thus, as conveyed, it is known

The wisdom that speaks of the determined limit.

The various sameness together that has been made

That declares the Buddha to be like an illusion

The illusion-simile together with verbal expression

This declares the dependent nature.

Like the knowing of the ordinary worldlings

That self-nature is pure

Therefore it is said that Buddha so spoke

The Bodhisattva too is like the Buddha.

Self-nature, by its own form concealed

By the cause that is that ignorance, made

Like an illusion the difference manifests

The fruit, like a dream, is removed.

Speaking of difference that is not two

The fruit together with the determined slander

The discriminations of slander

That slander, this declares.

Form and emptiness do not unite

These two, mutually contrary, obstruct

No form, no name of non-emptiness

The marks of form unite of themselves.

This discriminates the single nature

The antidote to the numberless natures

Emptiness is not other than that form

How then could that emptiness exist.

This, the place of manifesting, is not real

That, ignorance has arisen

This, the capacity to express, is not real

Therefore that is called ignorance.

This declares form in this way

The Prajñāpāramitā

Not two, yet two in this way

The antidote to the discrimination of the two.

As the principle declares, the pure nature

Likewise, cannot be attained

Nature and non-nature, mutually contrary

The numberless natures, the determined view.

Speaking of that form as only name

In truth, it has no self-nature

That discrimination of self-nature

Once received, should then be cut off.

Form together with the self-nature of form

Emptiness, as stated before

Self-nature together with that mark

The discrimination, this is cut off.

Neither arising nor ceasing

The dharmas, contemplated as manifesting

The Buddha says, if scattered or changed

That discrimination of distinctions.

Name, speech, together with the false and provisional

That dharma, if discriminated

Sound and meaning, the two do not unite

That is not the intent of self-nature.

The Prajñāpāramitā

The Buddha, the Bodhisattva, likewise

This has been spoken as only name

The discrimination apart from the true meaning.

Sound and meaning that manifest are cut off

This, the cutting off of no-thing

Thus, the other too is known

The meaning within words is determined.

This, without anything to be attained, is correct

All names, known as real

As the meaning, the nature is thus

Not cutting off that sound.

Subhūti, the two depart

Sound and meaning, sound in this way

The Bodhisattva has no name

I see, this has been spoken here.

The Prajñāpāramitā

Words do not arise as determined

Searching and examining, only the Wise

This meaning, the subtle and marvelous insight.

The continuous meaning, removed

If one discriminates a separate meaning

The Prajñāpāramitā

Verbal expression is like an echo.

The gathered, the abridged, the meaning thus

Prajñā together with its reliance

In this way the meaning circulates

And again a separate meaning relies upon it.

The Prajñāpāramitā

Rightly gathers the Eight Thousand Stanzas

The mass of merit thereby attained

All arises from Prajñā.