Vasubandhu - viṃśatika kārikā exercises

vijñaptimātramevedamasdadarthāvabhāsanāt|
yadvat taimirikasyāsatkeśoṇḍrakādidarśanaṁ||1||

vijñaptimātram=perception-only
eva
idam=this
asad-artha-avabhāsanāt=because of the apparition of inexistent object
yadvat=as
taimirikasya=of the one with eye problems
asat-keśoṇḍraka-ādi-darśanaṁ=the seeing of inexistent hair etc

This is "perception-only" because of the apparition of nonexistent objects,
as [in the case] of the one with eye problems the seeing of nonexistent hair etc.

na deśakālaniyamaḥ samtānāniyamo na ca |
na ca kṛtyakriyā yuktā vijñaptiryadi nārthataḥ ||2||

na = nu
deśakālaniyamaḥ = restriction of place and time
saṃtānāniyamo = non restriction of moment-series
ca = and
kṛtyakriyā = function accomplishment
yuktā = logic
vijñaptir = N. sg. the perception
nārthataḥ = Ab. sg. because of the lack of object

No place and time restriction and no moment-series non restriction and no function accomplishment is logical if the perception is not because of [an] object.

deśādiniyamaḥ siddhaḥ svapnavat pretavatpunaḥ|
saṁtānāniyamaḥ sarvaiḥ pūyanadyādidarśane||3||

deśādiniyamaḥ = N. sg. the restriction of place etc.
siddhaḥ = demonstrated
svapnavat = like in a dream
pretavat = like pretas
punaḥ = again, once more
saṁtānāniyamaḥ = non restriction of moment-series
sarvaiḥ = by all
pūyanadyādidarśane = in the seeing of pus river etc.

The restriction of place etc. is demonstrated, like in a dream. Once more, non restriction in moment-series [is demonstrated] like pretas in the seeing of pus river by all [of them].

svapnopaghātavatkṛtyakriyā narakavatpunaḥ|
sarvaṁ narakapālādidarśane taiś ca bādhane||4||

svapna-upaghātavat = like dream pollution
kṛtyakriyā = function accomplishment
narakavat = like the hell
punaḥ = once more
sarvaṁ = all
naraka-pāla-ādi-darśane = in the seeing of guardian of hell etc
taiś = by that
ca = and
bādhane = in the torture

Like the dream pollution, the function accomplishment [is demonstrated]. Like the hell once more, all in torture by the seeing of hell-guardians etc..

Āryapratītyasamutpādo nāma mahāyānasūtram (notes)

I've receive by other means these notes from Peter:

- bhagavān is usually translated 'the Lord' rather than 'the Divine'.
- more likely: "amidst the gods of the 'thirty-three' ", trayastriṃśa being the name of a heavenly abode in Buddhist cosmography.
- horse trainers: I think that this is rather the name of an illustrious śrāvaka (i.e. followers of the Lesser Vehicle from the Mahāyāna viewpoint), Jitāśva, 'he who had conquered/surpassed horses' (in energy, or whatever, won a race? [joke]); so: 'with śrāvakas such as/headed by (ādi) Jitāśva.
- bodhisattvair mahāsattvaiḥ - bodhisattvas of great valour, or smth.
- Vajrahastā -> Vajrahasta, i.e. Vajrapāṇi who is male, so he can't have his name ending in -ā.
- adorned with countless virtues (guṇa) [which were like] jewels.

Āryapratītyasamutpādo nāma mahāyānasūtram (III)

yaśca avalokiteśvara kulaputraḥ kuladuhitā vā śraddhāsamanvitaḥ apratiṣṭhite pṛthivīpradeśe āmalakamātraṃ caityaṃ sūcīmātraṃ bodhivṛkṣaṃ bakulapuṣpamātraṃ chatraṃ kṛtvā pratītyasamutpādadharmadhātugāthāṃ paṭhati, sa brāhmaṃ puṇyaṃ prasavati |

And who, oh Avalokiteśvara, son or daughter of [good] family endowed with faith, in unlimited places of earth doing Stupa the size of the fruit of Myrobalan, the Bodhi tree the size of a needle tip, umbrela the size of Bakula flower, repeats the verses on the essence of dharma, the dependent origination, he produce Brahmic merit.

itaḥ pracyāvya maraṇakālaṃ kṛtvā brahmaloke utpadyate |

Having exhausted his lifespan, he arises in the world of Brahma.

tataḥ pracyāvya kālaṃ kṛtvā śuddhāvāsakāyikānāṃ devānāṃ sabhāgatāyāmutpadyate ||

Having exhausted his time there, he arises in the companionship of the gods in the pure abode*.

evamavocadbhagavān |

Thus spoke The Divine.

sarve ca te śrāvakāḥ, te ca bodhisattvā mahāsattvāḥ, sarvāvatī ca sā parṣat, sadevamanuṣyāsuragandharvalokaśca bhagavato bhāṣitamabhyanandan ||

And all those śrāvaka and those great beings bodhisattvas, and entire this gathering and the world of gods, men, demons and gandharvas welcomed the speech of The Divine.

abhyanandan = impf 3. pl abhi-nand

* As Edgerton points, the gods in the pure abode announce the birth of a bodhisattva.

I have to thank to Peter for the help he offered clarifying some terms for me. Thanks buddy!

Āryapratītyasamutpādo nāma mahāyānasūtram (II)

tadā bhagavāṃsteṣāṃ pratītyasamutpādagāthāmavocat -
ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hyavadat |

Then, The Divine, explained them the dependent origination [as follow]:
The Dharmas which [are] produced by a cause, of their cause Tathagata spoke,

teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ ||

and which is their cessation, thus is the doctrine of the great ascetic.

yadidamavalokiteśvara ayaṃ pratītyasamutpādastathāgatānāṃ dharmakāyaḥ |

That is to say, oh Avalokiteśvara, this dependent origination is dharmakāya of Tathāgatas.

yaḥ pratītyasamutpādaṃ paśyati, sa tathāgataṃ paśyati |

Who sees dependent origination he sees the Tathāgata.

Āryapratītyasamutpādo nāma mahāyānasūtram (I)

The following are my Sanskrit exercises with a Buddhist sūtra for which I haven't found an English translation yet. This is the reason I beg the reader who is familiar with the terminology to drop few lines with some more clarifications.

(The mahāyāna sūtra called "The noble dependent origination")

evaṃ mayā śrutam |
Thus I have heard:

ekasmin samaye bhagavān trāyastriṃśānāṃ devānāṃ madhye viharati sma pāṇḍukambalakalpe śilātale jitāśvādimahāśrāvakaiḥ āryamaitreyāvalokiteśvaravajrahastādibhirbodhisattvairmahāsattvaiḥ aprameyaguṇaratnālaṃkṛtaiḥ mahābrahmasahāṃpatinārāyaṇamaheśvarādibhirdevaiḥ śakreṇa devānāmindreṇa gandharvarājena pañcaśikhena ca sārdham |
In one occasion, The Divine, was dwelling in the middle of 33 gods. On a rock having the aspect of Śakra's throne(pāṇḍukambala), together with disciples, horse trainers etc., great beings and bodhisattvas in front with the noble Maitreya, Avalokiteśvara, Vajrahastā, adorned with countless high quality jewels, and gods in front with the great Brahma Sahāmpati, Viṣṇu, Śiva and so on, Śakra(the Mighty), prince of gods, Pañcaśikha the king of gandharvas.

athāvalokiteśvaro bodhisattvo mahāsattvaḥ utthāyāsanāt ekāṃsamuttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānuṃ merupṛṣṭhe'vaṣṭabhya yena bhagavān tenāñjaliṃ praṇamya bhagavantametadavocat-ete hi bhagavan devāḥ caityanamaskriyāmaṇḍanāḥ etatpariṣanmaṇḍalapatitāḥ kathamapi brahmacaryapuṇyaprasavāḥ sadevake samārake sabrahmake loke saśramaṇabrāhmaṇaprajāsu bhikṣavo bhikṣuṇyaḥ upāsakopāsikāḥ subahulapuṇyaprasavāḥ bhagavato dharmadeśanāṃ yācante iti |

Now, the great being and boddhisattva Avalokiteśvara raising from his seat and having placed the end of his robe on one of his shoulders leaning the right knee on the top of mount Meru, in the [direction] in which The Divine was, in that [direction] he bowed with the palms together(añjaliṃ) [and] said this to Him: Bhagavan, these gods here, stupa-worship-decorations(caitya-namaskriyā-maṇḍanāḥ???) this assembly in circle fallen somehow, the acquisitions of the merit of chastity in the world of gods, Māra [or/and] Brahma, in those with monks with divine descendants, monks, nuns, male and female lay worshipers the sources of many merits from The Divine instruction in dharma [they] beg:

In this last part of the translation I had difficult time trying to get the meaning of the following words/compounds:

• caityanamaskriyāmaṇḍanāḥ
• etatpariṣan-maṇḍalapatitāḥ
• brahmacaryapuṇyaprasavāḥ
• saśramaṇabrāhmaṇaprajāsu
• subahulapuṇyaprasavāḥ

Prajñāpāramitāhṛdayasūtra (fragment 2)

evamukte āryāvalokiteśvaro bodhisattvo mahāsattvaḥ āyuṣmantaṁ śāriputrametadavocat- yaḥ kaścicchāriputra kulaputro va kuladuhitā vā [asyāṁ] gambhīrāyāṁ prajñāpāramitāyāṁ caryāṁ cartukāmaḥ, tenaivaṁ vyavalokitavyam-pañca skandhāṁstāṁśca svabhāvaśūnyān samanupaśyati sma |

These being said/ thus questioned(evamukte loc. abs.), the great being [and] bodhisattva, the noble Avalokiteśvara said this to brother Śāriputra: someone who, oh Śāriputra, is a son or daughter of good family [and who] desire to observe the practice in the profound Perfection of Wisdom, by that he is to constantly look(vyavalokitavyam) as follows. He should consider(samanupaśyati)[thus]: "there [are] five aggregates and they are empty of own being".

The concern in this post is the pleonastic(in my oppinion) usage of vyavalokitavyam and samanupaśyati. But let's see the meaning of these two words:

• vyavalokitavyam - (fut. pas. part.) vyavalokita (cf. Edgerton) = intense gaze, steady look. => to be constantly regared, to look upon(MW);
  
• samanupaśyati - (III'rd pers. sg. pres.) to consider(Edgerton), to perceive, observe, to regard as, consider(MW)
  

Prajñāpāramitāhṛdayasūtra (fragment 1)

athāyuṣmān śāriputro buddhānubhāvena āryāvalokiteśvaraṁ bodhisattvametadavocat- yaḥ kaścit kulaputro [vā kuladuhitā vā asyāṁ] gambhīrāyāṁ prajñāpāramitāyāṁ caryāṁ cartukāmaḥ, kathaṁ śikṣitavyaḥ?

Now, the life possessing Śariputra with faith in Buddha said this to Noble Avalokiteśvara: How, a certain son or daughter of good family which is desiring to practice, is to be taught the practice in this(asyām) profound Perfection of Wisdom?

Now, I have few things I am not sure about:

• āyuṣmān (possesing life) this translation simply don't sounds ok in my mind. How this word is usually translated?
• anubhāva (faith, firm opinion MW) is it right to have it translate here by "faith"?
• avocat (aor vac*) is it right to translated it by "said"?

I thank in advance to those who are willing to help me in this.

I have used the e-text provided by the Digital Sanskrit Buddist Canon Site

I'll come back with the reading in the manuscripts available to me (if there are differences).