佛母般若波羅蜜多圓集要義論

Homage to the Great Bodhisattva Mañjuśrī Kumārabhūta:

Prajñā, together accomplished;

The Tathāgata, the non-dual wisdom;

Therein the meaning corresponds;

That voice—the twofold teaching of the path.

Reliance together with function,

The undertaking arisen and cultivated as one;

Discerning the characteristic and the fault,

Extolling as the discourse proceeds.

Endowed with faith, taking it as the essence;

The master, the doctrine, together with the witnessed teaching;

The time of speaking and the place set forth—

By one's own measure, accomplishment is gained.

The one who teaches the Dharma, you should know;

The world, the time, the place, the two;

The teacher, possessed of the same witness—

Thereafter, as measured, it is attained.

All gathered together in this way,

"Thus have I heard" and what has been said;

The meaning harmonized in such a manner,

The thirty-two, the supreme.

Discerning the sixteen characteristics,

Emptiness, in due sequence;

Set forth within the eight thousand verses,

Clearly the skillful means, told distinctly.

Now this Eight Thousand Verses,

Its meaning as set forth, without diminution;

Following what is fitting, the verses condensed,

The meaning thus, as it is told.

The Bodhisattva—I do not see;

This speaks of the truly silent and still,

Able to receive the inner phenomena;

That, he says, is precisely emptiness.

Form together with the self-nature of form,

This, too, set forth as empty;

The outer bases, likewise so,

The portion already received—all cut off.

Form together with the characteristic of that body,

Abiding and also departing;

Inclined toward the meaning, or that which is seen,

That inner one is precisely not real.

The nature of the inner emptinesses,

The self-nature, too, is empty;

Consciousness manifesting has characteristic and kind,

Thus arises the "I" of compassion and wisdom.

Neither arising nor ceasing,

Sentient beings—this together is made clear;

Sentient beings, the craving of birth-and-death,

That, he says, is precisely emptiness.

The Dharma of the Buddha cannot be seen;

The Dharma of the Bodhisattva likewise;

Such things as have been spoken,

Emptiness, together with the ten powers.

The phenomena that appear are each distinct;

This speaks of the imputed 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 consummation;

Yet that being is without self,

The Buddha, in all places, declares.

That all dharmas are unarisen,

This has likewise been said;

Proclaiming the Dharma of no-self,

In all places it is truly told.

Having fault together with being faultless,

Neither increasing nor decreasing;

The conditioned and the unconditioned,

The wholesome that appears—cut off.

Within the nature of emptiness, the wholesome ones,

Their issuing forth is likewise inexhaustible;

That imputed discrimination,

Wholly gathered in, is emptiness.

The ten kinds of distracted mind,

The distracted mind and its various locations;

The fool gains no correspondence,

The non-dual wisdom is not attained.

Their relinquishing, the mutual,

Are the capacity and the object, the counteragent;

Within the teaching of Prajñā,

That complete compilation has been set forth.

As when there is a Bodhisattva,

Discerning the absence of characteristics;

Distraction cut off—the Master

Speaks of the aggregates, those conventional.

The eight thousand verses, herein,

From the beginning told in sequence,

To the very end, all coming to rest,

Speaking of the discernment of the absence of characteristics.

The cause set forth is not thus;

This merely speaks of the characteristic of things;

Within the sūtra, as in the Brahmajāla,

Know all things according to principle.

The Bodhisattva—I do not see;

Yet this is together vast and great;

The World-Honored One cuts off

The discrimination, the confusion that has characteristic.

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 imputed;

Wholly gathered in, it has been said;

Grounded in the All-Knowing Wisdom,

The discernment of wisdom regarding the characteristics.

The Prajñāpāramitā

Speaks of three kinds of reliance:

These are the imputed, the dependent-on-other,

Together with the nature of perfect accomplishment.

Without speaking such words as these,

All imputation comes to rest;

The illusion-simile together with seeing the extreme,

This speaks of the dependent-on-other nature.

There are four kinds of purity,

Speaking of the true nature of perfect accomplishment;

The Prajñāpāramitā—

The Buddha speaks of no distinction therein.

The ten discriminations of distraction,

Their counteragents, set forth in sequence;

By those three, one knows form,

Spoken as either conjoined or apart.

As at first was spoken the perfect accomplishment,

The dependent-on-other together with the imputed;

Discerning that form is without characteristic,

Cutting off that distraction.

That Buddha is likewise Bodhi;

One does not see the one who expounds;

Coming to the very end, that is known,

Cutting off the imputed nature.

The self-nature that is not form,

Together with its characteristic—how can they be obtained?

Within those distinct words,

Once clearly known, that is cut off.

This is not empty, therefore empty;

Words such as these have been said;

The discriminations that disparage,

All speech of them is cut off.

Like an illusion, likewise the Buddha;

That, like a dream, also so;

Thus, as the discourse proceeds, it is known,

The wisdom speaks the determined extreme.

The various peers, together, have made it;

That speaks of the Buddha as illusion;

The illusion-simile together with verbal expression,

This speaks of the dependent-on-other nature.

Like the cognition of ordinary worldlings,

That self-nature is pure;

Therefore it is said the Buddha speaks thus,

The Bodhisattva, too, is like the Buddha.

The self-nature, the form of self, concealed,

Made through that ignorance;

Like an illusion, manifesting distinctly,

The fruit, like a dream, is removed.

Speaking of distinction without duality,

The fruit together with the fixed disparagement;

The discriminations that disparage,

That disparagement—this is spoken.

Form and emptiness do not conjoin;

These, being mutually opposed, obstruct;

No form, no name of emptiness,

The characteristic of form conjoins of itself.

This discerns a single nature,

Counteracting the manifold natures;

Emptiness is not other than that form,

How then could that emptiness exist?

This, what manifests, is not real;

That, ignorance, has arisen;

This, the capacity to represent, is not real,

Therefore that is called ignorance.

This speaks of form in such a way,

The Prajñāpāramitā;

Non-dual, dual in this manner,

Counteracting the discrimination of duality.

As principle declares, the nature is pure;

Likewise, it cannot be obtained;

Nature and non-nature are mutually opposed,

The manifold natures, fixed, are seen.

It is said that form is mere name,

In truth, without self-nature;

That discrimination of self-nature,

The acceptance of it—indeed should be cut off.

Form together with the self-nature of form,

Empty, as was said before;

The self-nature together with that characteristic,

Discrimination—this is cut off.

Neither arising nor ceasing,

The dharmas contemplated as appearing;

The Buddha says, if dispersed or altered,

That is the discrimination of distinction.

Name, speech, together with the false and provisional,

If that dharma is discriminated;

The word and the meaning, the two, do not unite,

That has no intention of self-nature.

The Prajñāpāramitā,

The Buddha, the Bodhisattva likewise;

This has been said to be mere name,

Discrimination apart from the true meaning.

The word and the meaning that appear—cut off;

This, with no thing, is cut off;

In this way, the other too is known,

The meaning within speech is determined.

This, with nothing to be obtained, is correct;

All names, known as real;

As is the meaning, so is the nature,

Not cutting off that word.

Subhūti, the two departed;

The word, the meaning, the word in this way;

The Bodhisattva has no name,

"I see"—this has been spoken.

The Prajñāpāramitā,

Speech does not arise with certainty;

Searching it out, only the Wise One—

This meaning, the subtle and marvelous wisdom.

The continuum of meaning—removed;

If one discriminates the separate meaning,

The Prajñāpāramitā,

Verbal expression is like an echo.

Gathered and condensed, the meaning thus,

Prajñā together with reliance;

In this way the meaning circles round,

And again the separate meaning relies.

The Prajñāpāramitā

Rightly gathers the eight thousand verses;

That accumulation of merit gained—

All is born from Prajñā.