大般若經第二會-無等等品第四

1.No. 221 放光般若經，西晉于闐國三藏無羅叉奉詔譯

2.No. 222 光讚經，西晉三藏竺法護譯

3.No. 223摩訶般若波羅蜜經，後秦龜茲國三藏鳩摩羅什譯

4.No. 220大般若經第二會，三藏法師玄奘奉詔譯

5.Pañcaviṃśatisāhasrikā Prajñāpāramitā, 1-8 http://gretil.sub.uni-goettingen.de/gretil/corpustei/transformations/html/sa_paJcaviMzatisAhasrikA-prajJApAramitA1-8.htm

6. "THE LARGE SUTRA ON PERFECT WISDOM” by E. Conze

7.大品般若經漢英對比 https://mahaprajnaxfre.blogspot.com/

無等等品第四

1.

atha khalv āyuṣmān śāriputra āyuṣmāṃś ca mahāmaudgalyāyana āyuṣmāṃś ca subhūtir āyuṣmāṃś ca mahākāśyapaḥ, ete cānye ca saṃbahulā abhijñātā abhijñātā bhikṣavo bodhisattvāś ca bhikṣubhikṣuṇy upāsakopāsikāś ca bhagavantam etad avocan: mahāpāramiteyaṃ bhagavan bodhisattvānāṃ mahāsattvānāṃ yad uta prajñāpāramitā, agrapāramiteyaṃ (psp1-1: 105) viśiṣṭapāramiteyaṃ pravarapāramiteyam anuttarapāramiteyaṃ niruttarapāramiteyaṃ asamapāramiteyaṃ ākāśapāramiteyaṃ svalakṣaṇaśūnyatāpāramiteyaṃ sarvaguṇasamanvāgatapāramiteyaṃ, anavamardanīyapāramiteyaṃ bhagavan bodhisattvānāṃ mahāsattvānāṃ yad uta prajñāpāramitā.
221：妙度品第七 爾時尊者舍利弗、摩訶目揵連、須菩提、摩訶迦葉，及諸大神通比丘，復有餘大神通菩薩摩訶薩，諸優婆塞、優婆夷，俱白佛言：唯，世尊！般若波羅蜜者，是菩薩摩訶薩之最大度、上度、妙度、無上尊度，唯世尊辯才之度無與等者。復無無等度、法度、空度、空無相度、諸法空度、有無空度、具足諸德空度。唯，世尊！是諸菩薩摩訶薩行般若波羅蜜，其功德普具，無能伏者，	222：歎等品第四 於是賢者舍利弗、摩訶目揵連、大迦葉此等，及餘無數聖通明達比丘，及菩薩摩訶薩，清信士、清信女，悉白佛言：唯然，世尊！如是行者，為是菩薩摩訶薩大度無極微妙波羅蜜，無能勝者；最超波羅蜜，無能越者；甚尊波羅蜜，則而有持勢名波羅蜜，無能及者；無上波羅蜜，無能過者；無量波羅蜜，無能過者；是諸菩薩摩訶薩無倫波羅蜜，所度無極；無雙波羅蜜、空度無限。唯然，世尊！是菩薩摩訶薩已相為空而度無極，無想波羅蜜所度無念，無願波羅蜜所度無著。一切諸法空，悉自然無所有故。空波羅蜜自然空故，一切德具足波羅蜜所度無極。唯然，世尊！諸菩薩摩訶薩一切德備般若波羅蜜，無能當者；無所行波羅蜜，謂菩薩摩訶薩波羅蜜也。	223：歎度品第五 爾時慧命舍利弗、慧命大目揵連、慧命須菩提、慧命摩訶迦葉如是等諸多知識比丘，及諸菩薩摩訶薩，諸優婆塞、優婆夷，從座起，合掌白佛言：世尊！摩訶波羅蜜是菩薩摩訶薩般若波羅蜜，尊波羅蜜、第一波羅蜜、勝波羅蜜、妙波羅蜜、無上波羅蜜、無等波羅蜜、無等等波羅蜜、如虛空波羅蜜，是菩薩摩訶薩般若波羅蜜。世尊！自相空波羅蜜是菩薩摩訶薩般若波羅蜜。世尊！自性空波羅蜜是菩薩摩訶薩般若波羅蜜。諸法空波羅蜜、無法有法空波羅蜜、開一切功德波羅蜜、成就一切功德波羅蜜、不可壞波羅蜜是諸菩薩摩訶薩般若波羅蜜。
220：第二分無等等品第四 爾時，尊者舍利子、尊者大目連、尊者善現、尊者大飲光、尊者滿慈子，如是等眾望所識諸大苾芻、苾芻尼、菩薩摩訶薩、鄔波索迦、鄔波斯迦，皆從座起恭敬合掌，俱白佛言：1-5)世尊！大波羅蜜多是菩薩摩訶薩般若波羅蜜多，廣波羅蜜多是菩薩摩訶薩般若波羅蜜多，第一波羅蜜多是菩薩摩訶薩般若波羅蜜多，尊波羅蜜多是菩薩摩訶薩般若波羅蜜多，勝波羅蜜多是菩薩摩訶薩般若波羅蜜多，6-10)上波羅蜜多是菩薩摩訶薩般若波羅蜜多，妙波羅蜜多是菩薩摩訶薩般若波羅蜜多，高波羅蜜多是菩薩摩訶薩般若波羅蜜多，極波羅蜜多是菩薩摩訶薩般若波羅蜜多，無上波羅蜜多是菩薩摩訶薩般若波羅蜜多，11-15)無上上波羅蜜多是菩薩摩訶薩般若波羅蜜多，無等波羅蜜多是菩薩摩訶薩般若波羅蜜多，無等等波羅蜜多是菩薩摩訶薩般若波羅蜜多，如虛空波羅蜜多是菩薩摩訶薩般若波羅蜜多，無待對波羅蜜多是菩薩摩訶薩般若波羅蜜多，16-20)自相空波羅蜜多是菩薩摩訶薩般若波羅蜜多，共相空波羅蜜多是菩薩摩訶薩般若波羅蜜多，一切法空波羅蜜多是菩薩摩訶薩般若波羅蜜多，不可得空波羅蜜多是菩薩摩訶薩般若波羅蜜多，無生空波羅蜜多是菩薩摩訶薩般若波羅蜜多，21-25)無滅空波羅蜜多是菩薩摩訶薩般若波羅蜜多，無性空波羅蜜多是菩薩摩訶薩般若波羅蜜多，有性空波羅蜜多是菩薩摩訶薩般若波羅蜜多，無性有性空波羅蜜多是菩薩摩訶薩般若波羅蜜多，奢摩他波羅蜜多是菩薩摩訶薩般若波羅蜜多，26-30)曇摩他波羅蜜多是菩薩摩訶薩般若波羅蜜多，開發一切功德波羅蜜多是菩薩摩訶薩般若波羅蜜多，成就一切功德波羅蜜多是菩薩摩訶薩般若波羅蜜多，不可屈伏波羅蜜多是菩薩摩訶薩般若波羅蜜多，能破一切波羅蜜多是菩薩摩訶薩般若波羅蜜多。

CHAPTER 4 EQUAL TO THE UNEQUALLED

Thereupon the Ven. Sariputra, the Ven. Mahamaudgalyayana, the Ven. Subhuti, the Ven. Mahakasyapa, and many other well-known monks and Bodhisattvas, nuns, laymen and laywomen spoke thus to the Lord: This perfection of wisdom is a great perfection of the Bodhisattvas, the foremost perfection, the most distinguished perfection, the most excellent perfection, the supreme perfection, the highest perfection, the unequalled perfection, a perfection like space, a perfection with an emptiness of own-marks, a perfection endowed with all qualities, an un-crushable perfection.

2.

atra hi bhagavan prajñāpāramitāyāṃ caradbhir bodhisattvair mahāsattvair asamasamaṃ dānaṃ dattaṃ tair asamasamā dānapāramitā paripūritā, tair asamasama ātmabhāvaḥ pratilabdhaḥ, te 'samasamasya dharmasya lābhino bhaviṣyanti yad utānuttarāyāḥ samyaksaṃbodheḥ. tair asamasamaṃ śīlaṃ rakṣitaṃ, tair asamasamā śīlapāramitā paripūritā, tair asamasama ātmabhāvaḥ pratilabdhaḥ, te 'samasamasya dharmasya lābhino bhaviṣyanti yad utānuttarāyāḥ samyaksaṃbodheḥ. tair asamasamā kṣāntir bhāvitā, tair asamasamā kṣāntipāramitā paripūritā, tair asamasama ātmabhāvaḥ pratilabdhaḥ, te 'samasamasya dharmasya lābhino bhaviṣyanti yad utānuttarāyāḥ samyaksaṃbodheḥ, tair asamasamaṃ vīryam ārabdhaṃ, tair asamasamā vīryapāramitā paripūritā, tair asamasama ātmabhāvaḥ pratilabdhaḥ, te 'samasamasya dharmasya lābhino bhaviṣyanti yad utānuttarāyāḥ samyaksaṃbodheḥ. tair asamasamaṃ dhyānam utpāditaṃ, tair asamasamā dhyānapāramitā paripūritā, tair asamasama ātmabhāvaḥ pratilabdhaḥ, te 'samasamasya dharmasya lābhino bhaviṣyanti yad utānuttarāyāḥ samyaksaṃbodheḥ, tair asamasamā prajñā bhāvitā, tair asamasamā prajñāpāramitā paripūritā, tair asamasama ātmabhāvaḥ pratilabdhaḥ, te 'samasamasya dharmasya lābhino bhaviṣyanti yad utānuttarāyāḥ samyaksaṃbodheḥ. atraiva ca tvaṃ bhagavan prajñāpāramitāyāṃ carann asamasamasya rūpasya lābhī jāto 'samasamāyā vedanāyāḥ saṃjñāyāḥ saṃskārāṇām asamasamasya vijñānasya lābhī jāto 'samasamāṃ bodhim abhisaṃbuddho 'samasamaṃ dharmacakraṃ pravartitam. evam atītānāgatapratyutpannā buddhā bhagavanto 'traiva prajñāpāramitāyāṃ caranto 'nuttarāṃ samyaksaṃbodhiṃ samyaksaṃbuddhā abhisaṃbhotsyante ca abhisaṃbudhyante ca, tasmāt tarhi bhagavan sarvadharmāṇāṃ (psp1-1: 106) pāraṃ gantukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ yogaḥ karaṇīyaḥ, namaskaraṇīyās te bhagavan bodhisattvā mahāsattvā ye 'syāṃ prajñāpāramitāyāṃ caranti sadevamānuṣāsureṇa lokena.
221：1)唯，世尊！令是菩薩摩訶薩成般若波羅蜜功德。行般若波羅蜜菩薩，已作是無等等之施，無與等者。種種具足檀波羅蜜，身體種種無有與等者，已得無等之利行般若波羅蜜，自致得成阿惟三佛。2)唯，世尊！世尊亦復行般若波羅蜜，種種無與等法之本、種種無等之欲本、種種無與等五陰之利，轉無上法輪。3)過去當來諸佛世尊，行般若波羅蜜亦復如是，亦復轉於無上法輪。唯，世尊！諸菩薩摩訶薩欲得度於諸法彼岸！當習行般若波羅蜜。4)唯，世尊！若有菩薩摩訶薩行般若波羅蜜者，諸天、龍、鬼神，諸阿須倫、世間人民，皆當為作禮。	222：1)於是菩薩摩訶薩能等無等，其所施與假能具足等無等波羅蜜，則能到已還等，已能獲到等無等，至于阿耨多羅三耶三菩；尸波羅蜜能還致等無等羼、惟逮、禪、般若波羅蜜，譬如菩薩行檀波羅蜜應所當為。2)天中天！不但有般若波羅蜜，便能獲致等於無等，則於真法，色痛痒思想生死識，若轉法輪，等無所等。3)過去佛天中天，當來現在諸佛，悉行是般若波羅蜜，轉等於無等之法輪者。是故，世尊！菩薩摩訶薩欲度一切諸法之表，當行般若波羅蜜。4)菩薩摩訶薩當為作禮，諸天、人民、阿須倫，悉為行般若波羅蜜者稽首作禮。	223：1)諸菩薩摩訶薩行是般若波羅蜜無等等布施，具足無等等檀那波羅蜜，得無等等身、得無等等法，所謂阿耨多羅三藐三菩提。尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜亦如是。2)世尊本亦復行此般若波羅蜜，具足無等等六波羅蜜，得無等等法、得無等等色、得無等等受想行識，佛轉無等等法輪。3)過去佛亦如是行此般若波羅蜜，具足無等等布施乃至轉無等等法輪。未來世佛亦行此般若波羅蜜，當作無等等布施乃至當轉無等等法輪。以是故，世尊！菩薩摩訶薩欲度一切彼岸，當習行般若波羅蜜。4)世尊！是行般若波羅蜜菩薩摩訶薩，一切世間天及人、阿修羅應當禮敬供養。
220：1)世尊！修行般若波羅蜜多諸菩薩摩訶薩最尊最勝、具大勢力，能行無等等施，能滿無等等施，能具無等等布施波羅蜜多；能得無等等自體，所謂無邊相好妙莊嚴身；能證無等等法，所謂無上正等菩提。2)世尊！修行般若波羅蜜多諸菩薩摩訶薩最尊最勝、具大勢力，能持無等等戒，能滿無等等戒，能具無等等淨戒波羅蜜多；能得無等等自體，所謂無邊相好妙莊嚴身；能證無等等法，所謂無上正等菩提。3)世尊！修行般若波羅蜜多諸菩薩摩訶薩最尊最勝、具大勢力，能修無等等忍，能滿無等等忍，能具無等等安忍波羅蜜多；能得無等等自體，所謂無邊相好妙莊嚴身；能證無等等法，所謂無上正等菩提。4)世尊！修行般若波羅蜜多諸菩薩摩訶薩最尊最勝、具大勢力，能發無等等勤，能滿無等等勤，能具無等等精進波羅蜜多；能得無等等自體，所謂無邊相好妙莊嚴身；能證無等等法，所謂無上正等菩提。5)世尊！修行般若波羅蜜多諸菩薩摩訶薩最尊最勝、具大勢力，能起無等等定，能滿無等等定，能具無等等靜慮波羅蜜多；能得無等等自體，所謂無邊相好妙莊嚴身；能證無等等法，所謂無上正等菩提。6)世尊！修行般若波羅蜜多諸菩薩摩訶薩最尊最勝、具大勢力，能習無等等慧，能滿無等等慧，能具無等等般若波羅蜜多；能得無等等自體，所謂無邊相好妙莊嚴身；能證無等等法，所謂無上正等菩提。於餘種種殊勝功德，隨其所應亦復如是。7)世尊！世尊亦由修行般若波羅蜜多，能修、能住、能滿、能具勝功德故，得無等等色，得無等等受、想、行、識，證無等等菩提，轉無等等法輪，過去、未來、現在諸佛亦復如是。8)是故，世尊！若菩薩摩訶薩欲到一切法究竟彼岸者，當習般若波羅蜜多。世尊！修行般若波羅蜜多諸菩薩摩訶薩，一切世間天、人、阿素洛等，皆應供養恭敬、尊重讚歎。

For the Bodhisattvas, who course in this perfection of wisdom, have given a gift which equals the unequalled, and they have fulfilled the perfection of giving which equals the unequalled. They have acquired a personality which equals the unequalled. They will become recipients of the dharma which equals the unequalled, i.e. of the utmost, right, and perfect enlightenment. They have guarded a morality which equals the unequalled, developed a patience which equals the unequalled, exerted a vigour which equals the unequalled (P94), brought forth a concentration which equals the unequalled, and developed a wisdom which equals the unequalled.

Coursing in just the perfection of wisdom You, O Lord, have become a recipient of a form which equals the unequalled, of feelings, perceptions, impulses and consciousness which equal the unequalled. You have known an unequalled full enlightenment, you have turned the unequalled wheel of dharma.

Likewise the past, future, and present Buddhas and Lords, coursing in just this perfection of wisdom, have known full enlightenment, will know, do know it.

Therefore a Bodhisattva who wants to go to what is the Beyond of all dharmas, should make endeavours in the perfection of wisdom. By the world with its gods, men, and Asuras, should homage be paid to those Bodhisattvas, those great beings, who course in this perfection of wisdom!

3.

evam ukte bhagavāṃs tān saṃbahulān śrāvakāṃs tāṃś ca bodhisattvān etad avocat: evam etat kulaputra evam etat, namaskaraṇīyās te bodhisattvā mahāsattvāḥ sadevamānuṣāsureṇa lokena ye 'syāṃ prajñāpāramitāyāṃ caranti. tat kasya hetoḥ? bodhisattvaṃ hi śāriputrāgamya lokasya loke prādurbhāvo bhavati, manuṣyalokasya devalokasya kṣatriyamahāśālakulānāṃ brāhmaṇamahāśālakulānāṃ gṛhapatimahāśālakulānāṃ rājñāṃ cakravartināṃ cāturmahārājakāyikānāṃ devānāṃ trayastriṃśānāṃ devānāṃ yāmānāṃ devānāṃ tuṣitānāṃ devānāṃ nirmāṇaratīnāṃ devānāṃ paranirmitavaśavartināṃ devānāṃ brahmapārṣadyānāṃ devānāṃ brahmapurohitānāṃ devānāṃ mahābrahmāṇāṃ devānāṃ parīttābhānāṃ devānām apramāṇābhānāṃ devānām ābhāsvarāṇāṃ devānāṃ parīttaśubhānāṃ devānām apramāṇaśubhānāṃ devānāṃ śubhakṛtsnānāṃ devānām anabhrakānāṃ devānāṃ puṇyaprasavānāṃ devānāṃ bṛhatphalānāṃ devānām asaṃjñisattvānāṃ devānāṃ śuddhābhāsānāṃ devānām aspṛhāṇāṃ devānām atapānāṃ devānāṃ sudṛśānāṃ devānāṃ sudarśanānāṃ devānām akaniṣṭhānāṃ devānām ākāśānantyāyatanopagānāṃ devānāṃ vijñānānantyāyatanopagānāṃ devānām ākiñcānyāyatanopagānāṃ devānāṃ naivasaṃjñānāsaṃjñāyatanopagānāṃ devānāṃ loke prādurbhāvo bhavati, srotaāpannānāṃ sakṛdāgāminām anāgāminām arhatāṃ pratyekabuddhānāṃ bodhisattvānāṃ mahāsattvānāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ loke prādurbhāvo bhavati, bodhisattvaṃ hi śāriputrāgamya trayāṇāṃ ratnānāṃ loke prādurbhāvo bhavati, laukikānāṃ ca sarvajīvitopakaraṇānām annapānavastraśayyāsanaglānapratyayabhaiṣajyapariskārāṇāṃ maṇimuktāvaiḍūryaśaṃkhaśilāpravālajātarūparajatānāṃ loke prādurbhāvo bhavati, yāvac chāriputra sarvasukhopadhānāṃ divyānāṃ mānuṣyakāṇāṃ ca bhavasukhānāṃ ca nirvāṇasukhānāṃ ca (psp1-1: 107) loke prādurbhāvo bhavati, sarvaśaḥ śāriputra bodhisattvam āgamya. tat kasya hetoḥ? bodhisattvo hi śāriputra caryāñ caran ṣaṭsu pāramitāsu sattvān niyojayati, dānaṃ dāpayati śīlaṃ samādāpayati kṣāntyāṃ pratiṣṭhāpayati vīryaṃ niyojayati dhyāne pratiṣṭhāpayati prajñāyāṃ niyojayati, sarve ca sattvā bodhisattvam āgamya prajñāpāramitāyāṃ caranti, tasmāc chāriputra bodhisattvo mahāsattvo sarvasattvānāṃ hitasukhāya pratipanno bhavati.
221：1)佛告諸大會比丘及諸菩薩：當為善男子、善女人行般若波羅蜜者作禮，諸天、龍神皆當作禮。佛告舍利弗：世有菩薩摩訶薩，便有諸天、帝王、世間人民，便有梵志、迦羅越種，便有轉輪聖王，便有四大天王乃至阿迦膩吒天，便有須陀洹道，羅漢、辟支佛道，便有菩薩，便有佛道。2)已有菩薩，便有供養衣服、飲食、床臥、七寶、珠璣、瓔珞、琉璃、摩尼。3)舍利弗！天上、世間人所娛樂便身之具，以菩薩故，皆悉有是。所以者何？行菩薩之事，住於六波羅蜜中調伏眾生，使布施乃成般若波羅蜜。4)菩薩摩訶薩欲安隱眾生者，當行般若波羅蜜	222：1)佛即告是於無央數諸聲聞菩薩摩訶薩：如是，如是！善男子！當為菩薩摩訶薩作禮；諸天、人民、阿須倫，若有行般若波羅蜜者，皆來歸命。佛語舍利弗：若菩薩摩訶薩來現於世化現人間，若在天上，現君子、族姓、梵志、長者，若現在轉輪聖王，四王天上、忉利天、焰天、兜率天、尼摩羅天、波羅尼蜜天上、阿迦膩吒天，須陀洹、斯陀含、阿那含、阿羅漢現出世間，辟支佛、怛薩阿竭、阿羅呵、三耶三佛現在世間。2)佛言：以是故，舍利弗！菩薩摩訶薩而來現耳，若能致獲飲食、衣服、床臥具、屋宅燈火、明月珠寶、水精琉璃、璧玉金銀、珊瑚琥珀、硨磲碼碯，以給眾生。3)佛語舍利弗：不以是故出現世間，以持斯語救護世間使得安隱。諸天人民所會伎樂，皆是菩薩摩訶薩懷來致現。所以者何？菩薩摩訶薩設有所行修六波羅蜜者，住六波羅蜜，欲勸眾生布施之故，便自施與，持戒、忍辱、精進、一心、智慧，亦復如是，以勸群萌修般若波羅蜜。4)是故，舍利弗！菩薩摩訶薩安一切眾生之類。	223：1)佛告眾弟子及諸菩薩摩訶薩：如是，如是！諸善男子！是行般若波羅蜜者，一切世間天及人、阿修羅應當作禮恭敬供養。何以故？因菩薩來故，出生人道天道，剎利大姓、婆羅門大姓、居士大家、轉輪聖王、四天王天乃至阿迦尼吒天，出生須陀洹乃至阿羅漢、辟支佛、諸佛。2)因菩薩來故，世間便有飲食、衣服、臥具、房舍、燈燭、摩尼、真珠、頗梨、琉璃、珊瑚、金銀等諸寶物生。3)舍利弗！世間所有樂具——若人中、若天上、若離欲樂——是一切樂具皆由菩薩有。何以故？舍利弗！菩薩摩訶薩行菩薩道時，住六波羅蜜，自行布施亦以布施成就眾生，乃至自行般若波羅蜜亦以般若波羅蜜成就眾生。4)舍利弗！是故菩薩摩訶薩為安樂一切眾生故出現於世。
220：1)爾時，佛告諸大弟子及菩薩摩訶薩等言：如是！如是！如汝所說。修行般若波羅蜜多諸菩薩摩訶薩，一切世間天、人、阿素洛等，皆應供養恭敬、尊重讚歎。何以故？由此菩薩摩訶薩故，世間便有人、天出現，所謂剎帝利大族、婆羅門大族、長者大族、居士大族、轉輪聖王、四大王眾天乃至他化自在天，梵眾天乃至色究竟天，空無邊處天乃至非想非非想處天出現世間。由此菩薩摩訶薩故，世間便有預流、一來、不還、阿羅漢、獨覺、菩薩、諸佛出現。2)由此菩薩摩訶薩故，世間便有種種資生樂具出現，所謂飲食、衣服、臥具、房舍、燈明、末尼、真珠、瑠璃、螺貝、璧玉、珊瑚、金銀等寶出現世間。3)以要言之，一切世間人樂、天樂及出世樂，無不皆由如是菩薩摩訶薩有。所以者何？此菩薩摩訶薩自布施已教他布施，自持戒已教他持戒，自安忍已教他安忍，自精進已教他精進，自修定已教他修定，自習慧已教他習慧，4)是故由此修行般若波羅蜜多諸菩薩摩訶薩，一切有情皆獲如是利益安樂。

Thereupon the Lord said to these many Disciples and Bodhisattvas: So it is, sons of good family, so it is. The world with its gods, men, and Asuras should pay homage to those Bodhisattvas, those great beings, who course in the perfection of wisdom.

And why? Because it is thanks to the Bodhisattvas that there takes place in the world the manifestation of the world of men, of the world of gods, of good families, i.e. of nobles, Brahmins and well-to-do householders; of Universal-Monarchs, of the various classes of gods; (P95) of Streamwinners, Once-Returners, Never-Returners, Arhats, Prayekabuddhas, Bodhisattvas and Tathagatas.

It is thanks to the Bodhisattvas that there takes place in the world the manifestation of the Triple Jewel. And wherever there appear in the world the worldly means of life – food, drink, clothes, dwelling places, medicinal appliances for sickness, gems, pearls, lapis lazuli, conch shells, camphor, coral, gold and silver, etc. to: all that bestows ease in the realms of gods and men, and the ease of Nirvana – that everywhere is due to the Bodhisattvas.

And why? Because the Bodhisattva, coursing on his course, enjoins the six perfections on beings – causes gifts to be given and morality to be undertaken, establishes them in patience and enjoins vigour, establishes them in trance and enjoins wisdom. And it is thanks to the Bodhisattva that anyone ever courses in the perfection of wisdom. In that way does the Bodhisattva practice for the benefit and ease of all beings.