Bibliotheca Polyglotta

saṅs rgyas daṅ byaṅ chub sems dpa’ thams cad la phyag ’tshal lo || saṅs rgyas chos tshogs khams daṅ byaṅ chub daṅ || yon tan saṅs rgyas phrin las tha ma ste || bstan bcos kun gyi lus ni mdor bsdu na || rdo rje yi ni gnas bdun ’di dag go ||

The Buddha, the doctrine, and the community, The Essence [of the Buddha], the Supreme Enlightenment, The Virtuous Qualities [of the Buddha]; - These are the Admantine Subjects, [which show] Briefly, the body of the whole text.

vajropamasyādhigamārthasya padaṃ sthānam iti vajrapadam | tatra śruticintāmayajñānaduṣprativedhād anabhilāpyasvabhāvaḥ pratyātmavedanīyo ’rtho vajravad veditavyaḥ | yāny akṣarāṇi tam artham abhivadanti tatprāptyanukūlamārgābhidyotanatas tāni tatpratiṣṭhābhūtatvāt padam ity ucyante | iti duṣprativedhārthena pratiṣṭhārthena ca vajrapadatvam arthavyañjanayor anugantavyam | tatra katamo ’rthaḥ katamad vyañjanam | artha ucyate sapta prakāro ’dhigamārtho yad uta buddhārtho dharmārthaḥ saṃghārtho dhātvartho bodhyartho guṇārthaḥ karmārthaś ca | ayam ucyate ’rthaḥ | yair akṣarair eṣa saptaprakāro ’dhigamārthaḥ sūcyate prakāśyata idam ucyate vyañjanam | sa caiṣa vajrapadanirdeśo vistareṇa yathāsūtram anugantavyaḥ |

此偈明何義。言金剛者。猶如金剛難可沮壞所證之義亦復如是。故言金剛。所言句者。以此論句。能與證義為根本故。此明何義。內身證法無言之體。以聞思智難可證得。猶如金剛。名字章句以能詮彼理中證智。隨順正道。能作根本故。名為句。此復何義。有二義故。何謂二義。一難證義。二者因義。是名為義。金剛字句應如是知又何謂為義。何謂為字。義者。則有七種證義。何謂七義。一者佛義。二者法義。三者僧義。四者眾生義。五者菩提義。六者功德義。七者業義。是名為義。是故經言。又第一義諦者。所謂心緣尚不能知。何況名字章句故。所言字者。隨以何等名字。章句。言語。風聲。能表。能說。能明。能示。此七種義。是名為字。是故經言。又世諦者。謂世間中所用之事。名字章句言語所說故。又此七種金剛句義。如諸經中廣說應知。

rtogs pa’i don rdo rje lta bu’i gnas te | gźi yin pa’i phyir rdo rje’i gnas so || de la thos pa daṅ bsams pa las byuṅ ba’i śes pas phigs par dka’ ba’i phyir na brjod du med pa’i raṅ bźin so so raṅ gis rig par bya ba’i don rdo rje lta bur rig par bya’o || de thob pa daṅ rjes su mthun pa’i lam ston par byed pas na don de brjod pa’i yi ge gaṅ yin pa de dag ni gnas źes brjod do || de’i rten du gyur pa’i phyir ro || de ltar phigs par dka’ ba’i don daṅ | rten gyi don gyis don daṅ yi ge dag rdo rje daṅ gnas ñid du rtogs par bya’o || de la don ni gaṅ | yi ge ni gaṅ źe na | rtogs pa’i don rnam pa bdun ni don źes brjod de | ’di lta ste | saṅs rgyas kyi don daṅ | chos kyi don daṅ | dge ’dun gyi don daṅ | khams kyi don daṅ | byaṅ chub kyi don daṅ | yon tan gyi don daṅ | phrin las kyi don daṅ | ’di ni don źes bya’o || yi ge gaṅ dag gis rtogs pa’i don rnam pa bdun po ’di dag ston par byed | gsal bar byed pa de ni yi ge źes bya’o || rdo rje’i gnas bstan pa de yaṅ rgyas par ni mdo ji lta bu bźin du rtogs par bya ste |

The word ‘vajrapada’ (admantine subject) means the term, i.e. the basis, which expresses the meaning of the Enlightenment which is similar to a thunderbolt [or diamond]. Here, it being difficult to be penetrated by the knowledge consisting in studying and thinking, the meaning [of the Enlightenment] which is not capable of being explained but is to be realized by oneself, should be understood as ‘like a thunderbolt’. Those letters, which express that meaning by making manifest the way which is favorable for its acquisition, are called ‘pada’, just because they are the basis of that meaning. Thus, by both meanings, i.e. being hard to be penetrated and being the basis, the character of ‘vajrapada’, of the meaning as well as of the letters, is to be understood. Now, what is ‘artha’, (the meaning) and what is ‘vyañjana’ (the letter)? ‘artha’ is the sevenfold meaning of the Enlightenment, viz. 1) the Buddha, 2) the Doctrine, 3) the Community, 4) the Essence of the Buddha, 5) the Supreme Enlightenment, 6) The Virtuous Qualities of the Buddha, and 7) the Acts of the Buddha. These are called ‘artha’. The letters, by which the sevenfold meaning of the Enlightenment is indicated or is manifested, are called ‘vyañjana’. And this teaching of ‘vajrapada’ should be understood in detail according to the Sūtras.

anidarśano hy ānanda tathāgataḥ | sa na śakyaś cakṣuṣā draṣṭum | anabhilāpyo hy ānanda dharmaḥ | sa na śakyaḥ karṇena śrotum | asaṃskṛto hy ānanda saṃghaḥ | sa na śakyaḥ kāyena vā cittena vā paryupāsitum | itīmāni trīṇi vajrapadāni dṛḍhādhyāśayaparivartānusāreṇānugantavyāni | tathāgataviṣayo hi śāriputrāyam arthas tathāgatagocaraḥ | sarvaśrāvakapratyekabuddhair api tāvac chāriputrāyam artho na śakyaḥ samyak svaprajñayā XXX draṣṭuṃ vā pratyavekṣituṃ vā | prāg eva bālapṛthagjanair anyatra tathāgataśraddhāgamanataḥ | śraddhāgamanīyo hi śāriputra paramārthaḥ | paramārtha iti śāriputra sattvadhātor etad adhivacanam | sattvadhātur iti śāriputra tathāgatagarbhasyaitad adhivacanam | tathāgatagarbha iti śāriputra dharmakāyasyaitad adhivacanam | itīdaṃ caturthaṃ vajrapadam anūnatvāpūrṇatvanirdeśaparivartānusāreṇānugantavyam |

應云何知依佛義故。如來經中告阿難言。阿難。所言如來者。非可見法。是故眼識不能得見故。依法義故。如來經中告阿難言。阿難。所言法者。非可說事。以是故非耳識所聞故。依僧義故。如來經中告阿難言。阿難。所言僧者。名為無為。是故不可身心供養禮拜讚歎故。依眾生義故。如來經中告舍利弗言。舍利弗。言眾生者。乃是諸佛如來境界。一切聲聞辟支佛等。以正智慧不能觀察眾生之義。何況能證毛道凡夫。於此義中唯信如來。是故舍利弗。隨如來信此眾生義。舍利弗。言眾生者。即是第一義諦。舍利弗言。第一義諦者。即是眾生界。舍利弗言。眾生界者。即是如來藏。舍利弗言。如來藏者。即是法身故。

kun dga’ bo de bźin gśegs pa ni bstan du med pa ste | de ni mig gis blta bar mi nus so || kun dga’ bo chos ni brjod du med ste | de ni rna bas mñan par mi nus so | kun dga’ po dge ’dun ni ’dus ma byas pa ste | de ni lus daṅ sems kyis bsñen bkur bya bar mi nus so źes rdo rje’i gnas gsum po ’di ni lhag pa’i bsam pa bstan pa’i le’u’i rjes su ’braṅs te rig par bya’o | śā ri’i bu don ’di ni de bźin gśegs pa’i yul te de bźin gśegs pa’i spyod yul lo || śā ri’i bu don ’di ni re źig ñan thos daṅ | raṅ saṅs rgyas thams cad kyis kyaṅ raṅ gi śes rab kyis yaṅ dag par śes pa’am | lta ba’am | brtag par mi nus na | byis pa so so’i skye bo dag gis lta ci smos te | de de bźin gśegs pa la dad pas rtogs pa ni ma gtogs so || śā ri’i bu don dam par ni dad pas rtogs par bya ba yin no || śā ri’i bu don dam par źes bya ba ’di ni sems can gyi khams kyi tshig bla dags so || śā ri’i bu sems can gyi khams źes bya ba ’di ni | de bźin gśegs pa’i sñiṅ po’i tshig bla dags so || śā ri’i bu de bźin gśegs pa’i sñiṅ po źes bya ba ’di ni chos kyi sku’i tshig bla dags so źes rdo rje’i gnas bźi pa ’di ni ’grib pa med pa daṅ ’phel ba med pa ñid bstan pa’i rjes su ’braṅs te rtogs par bya’o ||

1) ‘Buddha’: “Verily, O Ānanda, invisible is the Tathāgata. He cannot be seen by eyes”. 2) ‘Dharma’: “Verily, O Ānanda, unutterable is the Doctrine. It cannot be heard by ears”. 3) ‘Saṃgha’: “Verily, O Ānanda, the Holy Community is of an immutable character. It cannot be comletely served, either by body or by mind”. These are the [first] three vajrapadas, which are to be understood according to the Dṛḍādhyāśaya-parivarta. ‘Dhātu’: “Verily, O Śāriputra, this meaning is the subject for the Tathāgata [and only belongs to] the sphere of the Tathāgata. This meaning, O Śāriputra, can neither be known nor be seen, nor be examined correctly through the knowledge of the Śrāvakas and the Pratyekabuddhas. Needless to say, this applies to the case of ignorant and ordinary beings, except when they have faith in the Tathāgata. O Śāriputra, the ultimate Truth is really approachable only by faith [in the Tathāhata]. O Śāriputra, the ultimate Truth is a synonym of the mass of living beings. The mass of living beings is, O Śāriputra, nothing but a synonym of the Matrix of the Tathāgata. The Matrix of the Tathāgata is, O Śāriputra, nothing but a synonym of the Absolute Body”. Thus is the forth ‘vajrapada’ and is to be understood according to the Anūnatvāpūrṇatvanirdeśa-parivarta.

anuttarā samyaksaṃbodhir iti bhagavan nirvāṇadhātor etad adhivacanam | nirvāṇadhātur iti bhagavan tathāgatadharmakāyasyaitad adhivacanam | itīdaṃ pañcamaṃ vajrapadam āryaśrīmālāsūtrānusāreṇānugantavyam |

依菩提義故。經中說言。世尊言阿耨多羅三藐三菩提者。名涅槃界。世尊言。涅槃界者。即是法身故。

bcom ldan ’das bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub ces bya ba ’di ni mya ṅan las ’das pa’i dbyiṅs kyi tshig bla dags so || bcom ldan ’das mya ṅan las ’das pa’i dbyiṅs źes bgyi ba ’di ni de bźin gśegs pa’i chos kyi sku’i tshig bla dags so źes rdo rje’i gnas lṅa pa ’di ni | ’phags pa dpal phreṅ gi mdo’i rjes su ’braṅs te rtogs par bya’o ||

‘Bodhi’: “O Lord, the Supreme Perfect Enlightenment is a synonym of the Sphere of the Nirvāṇa. Sphere of the Nirvāṇa is nothing but a synonym of the Absolute Body of the Tathāgata”. Thus is the fifth Vajrapada which is to be understood according to the Ārya Śrīmālā-sūtra.

yo ’yaṃ śāriputra tathāgatanirdiṣṭo dharmakāyaḥ so ’yam avinirbhāgadharmā | avinirmuktajñānaguṇo yad uta gaṅgānadīvālikāvyatikrāntais tathāgatadharmaiḥ | itīdaṃ ṣaṣṭhaṃ vajrapadam anūnatvāpūrṇatvanirdeśānusāreṇānugantavyam |

依功德義故。如來經中告舍利弗言。舍利弗。如來所說法身義者。過於恆沙不離不脫不思議佛法如來智慧功德。舍利弗。如世間燈。明色及觸不離不脫。又如摩尼寶珠。明色形相不離不脫。舍利弗。法身之義亦復如是。過於恆沙不離不脫不思議佛法如來智慧功德故。

śā ri’i bu de bźin gśegs pas bstan pa’i chos kyi sku gaṅ yin pa de ni ’di lta ste | gaṅ gā’i kloṅ gi bye ma sñed las ’das pa’i de bźin gśegs pa’i chos dag daṅ | rnam par dbyer med pa’i chos daṅ ldan pa ma bral ba’i ye śes kyi yon tan can yin no źes rdo rje’i gnas drug pa ’di ni ’grib pa med ciṅ ’phel ba med pa ñid bstan pa’i rjes su ’braṅs nas rtogs par bya’o |

‘Guṇa’: “O Śāriputra, that which is called Absolute Body, preached by the Tathāgata, is of indivisible nature, of qualities inseparable from the Wisdom, that is to say, [indivisible from or endowed] with the properties of the Buddha which far surpass the particles of sands of the Gaṅgā in number”. This is the sixth Varjrapada and is to be understood according to the Anūnatvāpūrṇatvanirdeśa.

na mañjuśrīs tathāgataḥ kalpayati na vikalpayati | atha vāsyānābhogenākalpayato ’vikalpayata iyam evaṃrūpā kriyā pravartate | itīdaṃ saptamaṃ vajrapadaṃ tathāgataguṇa jñānācintyaviṣayāvatāranirdeśānusāreṇānugantavyam | itīmāni samāsataḥ sapta vajrapadāni sakalasyāsya śāstrasyoddeśamukhasaṃgrahārthena śarīram iti veditavyam |

依業義故。如來經中告文殊師利言。文殊師利。如來不分別。不分別無分別。而自然無分別。如所作業自然行故。如是等名略說七種金剛字句。總攝此論體相應知。是故偈言

’jam dpal de bźin gśegs pa ni rtog par mi mdzad | rnam par rtog par mi mdzad mod kyi | de lta na yaṅ de ’di lta bu’i raṅ bźin gyi mdzad pa ’di ni mi rtog pa rnam par mi rtog bźin du lhun gyis grub par ’jug go || źes rdo rje’i gnas bdun pa ’di ni de bźin gśegs pa’i yon tan daṅ ye śes bsam gyis mi khyab pa’i yul la ’jug pa bstan pa’i rjes su ’braṅs nas rtogs par bya’o || de ltar mdor bsdus nas rdo rje’i gnas bdun po ’di ni bstan pa’i sgo bsdus pa’i don gyis na | bstan bcos ’di mtha’ dag gi lus su rig par bya’o ||

‘Karman’: “O Mañjuśri, the Tathāgata never imagines anything nor distinguishes falsely. That is to say, his acts of this kind flow forth without any effort, without any imagination or any thought construction”. This is the seventh Vajrapada which is to be understood according to the Tathāgataguṇajñānācintyaviṣayāvatāranirdeśa. In short, these are the Vajrapadas which should be known as the body of this whole text, in the sense of being a collection of preliminary explanations.

svalakṣaṇenānugatāni caiṣāṃ yathākramaṃ dhāraṇirājasūtre |
nidānatas trīṇi padāni vidyāc catvāri dhīmajjinadharmabhedāt || 2x ||

七種相次第總持自在王菩薩修多羅序分有三句餘殘四句者在菩薩如來智慧差別分應當如是知

’di dag raṅ mtshan ñid kyi rjes ’brel ba || go rims ji bźin gzuṅs kyi rgyal po’i mdor || gleṅ gźi las ni gnas gsum rig bya ste || gźi ni blo ldan rgyal chos dbye ba las ||

(The Essential Character of the subjects.) Of these [seven subjects], Accompanied by their own characteristics, one should know respectively the first three subjects From the introductory chapter in the Dhāraṇirājasūtra And the [latter] four from [the chapter on] the distinction] Between the qualities of the Bodhisattva and those of the Buddha || 2x ||

eṣāṃ ca saptānāṃ vajrapadānāṃ svalakṣaṇanirdeśena yathākramam āryadhāraṇīśvara rājasūtranidānaparivartānugatāni trīṇi padāni veditavyāni | tata ūrdhvam avaśiṣṭāni catvāri bodhisattvatathāgatadharmanirdeśabhedād iti | tasmād yad uktam |

此偈明何義。以是七種金剛字句。總攝此論。一切佛法廣說其相。如陀羅尼自在王經序分中三句。餘四句在彼修多羅菩薩如來法差別分。應知云何序分有初三句。彼修多羅序分中言。

rdo rje’i gnas bdun po ’di dag las raṅ gyi mtshan ñid bstan pa daṅ | rjes su ’bral ba ni go rims ji lta bar ’phags pa gzuṅs kyi dbaṅ phyug rgyal po’i mdor gleṅ gźi’i le’u las gnas gsum rig par bya la | de’i ’og tu lhag ma bźi ni byaṅ chub sems dpa’ daṅ de bźin gśegs pa’i chos kyi dbye ba las so | de las ji skad du

[the meaning of this verse is as follows]: And of these seven Vajrapadas, accompanied by the explanation of their own characteristics, the three subjects should be known as being from the introductory chapter (nidāna-parivarta) of the Holy Dhāraṇīśvararājasūtra, and then the remaining four [are to be known] from the chapter on the distinction between the qualities of the Bodhisattva and those of the Buddha respectively. Therefore, it is said:

bhagavān sarvadharmasamatābhisaṃbuddhaḥ supravartitadharmacakro ’nantaśiṣyagaṇasuvinīta iti | ebhis tribhir mūlapadair yathākramaṃ trayāṇāṃ ratnānām anupūrvasamutpādasamudāgamavyavasthānaṃ veditavyam | avaśiṣṭāni catvāri padāni triratnotpattyanurūpahetusamudāgamanirdeśo veditavyaḥ | tatra yato ’ṣṭamyāṃ bodhisattvabhūmau vartamānaḥ sarva dharmavaśitāprāpto bhavati tasmāt sa bodhimaṇḍavaragataḥ sarvadharmasamatābhisaṃbuddha ity ucyate | yato navamyāṃ bodhisattvabhūmau vartamāno anuttaradharmabhāṇakatvasaṃpannaḥ sarvasattvāśayasuvidhijña indriyaparamapāramitāprāptaḥ sarvasattvakleśavāsanānusaṃdhisamudghātanakuśalo bhavati tasmāt so ’bhisaṃbuddhabodhiḥ supravartitadharmacakra ity ucyate | yato daśamyāṃ bhūmāv anuttaratathāgatadharmayauvarājyābhiṣekaprāptyanantaram anābhogabuddhakāryāpratipraśrabdho bhavati tasmāt sa supravartitadharmacakro ’nantaśiṣyagaṇasuvinīta ity ucyate | tāṃ punar anantaśiṣyagaṇasuvinītatāṃ tadanantaram anena granthena darśayati | mahatā bhikṣusaṃghena sārdhaṃ yāvad aprameyeṇa ca bodhisattvagaṇena sārdham iti | yathākramaṃ śrāvakabodhau buddhabodhau ca suvinītatvād evaṃguṇasamanvāgatair iti |

婆伽婆平等證一切法。善轉法輪。善能教化調伏無量諸弟子眾。如是三種根本字句。次第示現佛法僧寶。說彼三寶次第生起成就。應知餘四句者。說隨順三寶因。成就三寶因。應知此明何義。以諸菩薩於八地中。十自在為首。具足得一切自在。是故菩薩坐於道場勝妙之處。於一切法中。皆得自在是故經言。婆伽婆平等證一切法故。以諸菩薩住九地時。於一切法中。得為無上最大法師。善知一切諸眾生心。到一切眾生根機第一彼岸。能斷一切眾生煩惱習氣。是故菩薩成大菩提。是故經言。善轉法輪故。以諸菩薩於第十地中。得住無上法王位。後能於一切佛所作業。自然而行。常不休息。是故經言。善能教化調伏無量諸弟子眾故。彼善能教化調伏無量諸弟子眾。即彼經中次後示現。是故經言。與大比丘眾俱。如是乃至復有無量菩薩眾俱。如是次第。善能教化聲聞位地及佛菩提。善能調伏一切煩惱。如是畢竟有無量功德。

bcom ldan ’das chos thams cad mñam pa ñid du mṅon par rdzogs par saṅs rgyas pa | chos kyi ’khor lo legs par bskor ba | slob ma’i tshogs śin tu dul ba mtha’ yas pa mṅa’ ba źes gsuṅs te | rtsa ba’i tshig ’di gsum gyis ni go rims ji lta ba bźin du dkon mchog gsum rim gyis skye ba ’grub pa rnam par gźag par rig par bya la || lhag ma gnas bźi ni dkon mchog gsum ’byuṅ ba daṅ rjes su mthun pa’i rgyu ’grub pa bstan par rig par bya’o || de la gaṅ gi phyir byaṅ chub sems dpa’i sa brgyad pa la gnas pa na chos thams cad la dbaṅ thob par ’gyur ba de’i phyir byaṅ chub kyi sñiṅ po mchog tu gśegs pa de la chos thams cad mñam pa ñid du mṅon par rdzogs par saṅs rgyas pa źes bya’o || gaṅ gi phyir byaṅ chub sems dpa’i sa dgu pa gnas pa ni | bla na med pa’i chos smra ba ñid daṅ ldan pa | sems can thams cad kyi bsam pa’i tshul legs par śes pa daṅ | dbaṅ po mchog gi pha rol tu phyin pa daṅ | sems can thams cad kyi ñon moṅs pa’i bag chags kyi mtshams sbyor ba ’joms pa la mkhas par ’gyur ba | 1x || de’i phyir mṅon bar rdzogs par saṅs rgyas pa de chos kyi ’khor lo legs par bskor ba źes bya’o || gaṅ gi phyir sa bcu pa la da bźin gśegs pa’i bla na med pa’i chos kyi rgyal tshab tu dbaṅ bskur ba thob ma thag tu saṅs rgyas kyi mdzad pa lhun gyis grub ciṅ rgyun mi ’chad par ’gyur ba de’i phyir chos kyi ’khor lo legs par bskor ba de’i slob ma’i tshogs śin tu dul ba mtha’ yas pa mṅa’ bźes bya’o || slob ma’i tshogs śin tu dul ba mtha’ yas pa de yaṅ de ma thag tu dge sloṅ gi dge ’dun chen po daṅ thabs cig ste źes bya ba nas | byaṅ chub sems dpa’i tshogs gźal du med pa daṅ thabs cig go źes bya ba’i bar gyi gźuṅ ’dis ston te | de lta bu’i yon tan daṅ ldan pa dag daṅ źes bya ba ni | go rims ji lta bar ñan thos kyi byaṅ chub daṅ | saṅs rgyas kyi byaṅ chub la śin tu dul ba’i phyir na | de lta bu’i yon tan daṅ ldan pa dag daṅ ṅo ||

“The Lord has has perfectly realized the equality of all things, has set the wheel of Doctrine going well and has kindly trained numberless disciples”. By these three fundamental sentences, respectively, one should know the arrangement of the three Jewels [in the aspect of] their successive origination and accomplishment. The remaining four subjects are to be known as the statement of the accomplishment of the causes which correspond to the origin of the three Jewels. Now, on the 8th Stage of Bodhisattva, as the power of controlling all elements of phenomena has been attained, so it is said: “He (=The Lord), sitting in the exellent Seat of Enlightenment, realized perfectly the equality of all things. On the 9th Stage of Bodhisattva, he is endowed with the power of expressing the Highest Doctrine, knows easily the intentions of all living beings, brings all faculties [of living beings] to the highest perfection and becomes an expert in the removal of the chain of Defiling forces in all living beings. Therefore it is said: “Having realized the perfect Enlightenment, he has well set the wheel of Doctrine going”. On the 10th Stage of Bodhisattva, after attaining the anoitment for the prince recognized as the next king in the highest religious empire of the Buddha, he is immediately calmed in the Buddha’s effortless acts uninterruptedly. Therefore it is said: “He who well set the wheel of Doctrine going has kindly trained numberless disciples”. Furthermore, the same qualification of having trained numberless disciples is shown in the same text, immediately after this sentence. It runs as follows: “He was together with the assembly of a large number of monks, and with the assembly of numberless Bodhisattvas”. As he has well trained those who are in the enlightenment of the Śrāvaka and up to that of the Buddha, step by step, it is said: “Thus being endowed with the virtuous qualities,...” &c.

tataḥ śrāvakabodhisattvaguṇavarṇanirdeśānantaram acintyabuddhasamādhivṛṣabhitāṃ pratītya vipularatnavyūhamaṇḍalavyūho nirvṛttitathāgatapariṣatsamāvartanavividhadivyadravyapūjāvidhānastutimeghābhisaṃpravarṣaṇato buddharatnaguṇavibhāgavyavasthānaṃ veditavyam | tadanantaram udāradharmāsanavyūhaprabhādharmaparyāyanāmaguṇaparikīrtanato dharmaratnaguṇavibhāgavyavasthānaṃ veditavyam | tadanantaram anyonyaṃ bodhisattvasamādhigocaraviṣayaprabhāvasaṃdarśanatadvicitraguṇavarṇanirdeśataḥ saṃgharatnaguṇavibhāgavyavasthānaṃ veditavyam | tadanantaraṃ punar api buddharaśmyabhiṣekair anuttaradharmarājajyeṣṭhaputraparamavaiśāradyapratibhānopakaraṇatāṃ pratītya tathāgatabhūtaguṇaparamārthastutinirdeśataś ca mahāyānaparamadharmakāyavastūpanyasanataś ca tatpratipatteḥ paramadharmaiśvaryaphalaprāptisaṃdarśanataś ca yathāsaṃkhyam eṣām eva trayāṇāṃ ratnānām anuttaraguṇavibhāgavyavasthānaṃ nidānaparivartāvasānagatam eva draṣṭavyam |

又說聲聞菩薩諸功德已。次說諸佛如來不可思議三昧境界。又說諸佛如來三昧境界已。次說無垢大寶莊嚴寶殿成就。又說大寶莊嚴寶殿成就已。次說大眾雲集種種供養……歎如來。雨種種衣。雨種種華。雨種種香。如是等。示現佛寶不思議事。應知又復次說妙法莊嚴法座。又說妙法莊嚴法座已。次說法門名字及示現功德。此明法寶功德差別。應如又復次說諸菩薩摩訶薩迭共三昧行境界。示現種種功德。此明僧寶功德差別。應知又復次說如來放大光明授諸菩薩摩訶薩太子法王位職。又復次說與大無畏不怯弱辯才。又復……歎諸佛如來第一功德。又復次說最上第一大乘之法。示現如實修行彼大乘故。於法中證果即彼三寶無上功德次第差別。序分中義大都已竟。應如是知。

de nas ñan thos daṅ byaṅ chub sems dpa’i yon tan bsṅags pa bstan pa’i rjes thogs la | bsam gyis mi khyab pa’i saṅs rgyas kyi tiṅ ṅe ’dzin khyu mchog la brten nas rin po che bkod pa’i ’khor gyi khyams rgya chen po grub pa daṅ | de bźin gśegs pa’i ’khor ’dus pa daṅ | lha rdzas kyi mchod pa sna tshogs bsgrub pa daṅ | bstod pa’i sprin gyi char bab pas saṅs rgyas dkon mchog gi yon tan rnam par dbye ba rnam par gźag par rig par bya’o || de’i rjes la chos kyi gdan gyi bkod pa rgya chen po daṅ | ’od daṅ | chos kyi rnam graṅs kyi miṅ daṅ | yon tan yoṅs su bsgrags pas chos dkon mchog gi yon tan rnam par dbye ba rnam par gźag par rig par bya’o || de’i rjes la phan tshun byaṅ chub sems dpa’i tiṅ ṅe ’dzin gyi spyod yul gyi mthu bstan pa daṅ | de’i yon tan gyi bsṅags pa sna tshogs bstan pas dge ’dun dkon mchog gi yon tan gyi rnam par dbye ba bstan par rig par bya’o || de’i rjes la yaṅ saṅs rgyas kyi ’od zer gyis dbaṅ bskur bas bla na med pa’i chos kyi rgyal po’i sras kyi thu bo la mi ’jigs pa daṅ | sbobs pa mchog ñe bar bsgrubs pa la brten nas de bźin gśegs pa’i yaṅ dag pa’i yon tan don dam pa’i bstod pa bstan pa daṅ | theg pa chen po’i chos mchog gi gtam gyi dṅos po ñe bar bkod pa daṅ | de rtogs par byed pa’i ’bras bu chos kyi dbaṅ phyug dam pa thob par bstan pas | go rims ji lta bar dkon mchog gsum po de rnams ñid kyi bla na med pa’i yon tan gyi rnam par dbye ba rnam par gźag pa gleṅ gźi’i le’u’i mtha’ ñid du blta bar bya’o ||

And then immediately after the [passage of the] doctrine on the nature of qualities of Śrāvakas and Bodhisattvas, in the reference to the Buddha’s inconceivable leadership in regard to tranquility, the establishment of the distinguishable qualities of the Jewel of the Buddha is known to be through the accomplishment of the great palace adorned with circular ornament of jewels, through bringing his people together into the assembly of Tathāgatas, through the completion of various kinds of worship with divine beings, and through the pouring of rain from the cloud of praises. And next, through the splendid arrangement of the seat of the Doctrine and its brightness, and through the glorification of the name and qualities of the various doctrines, there should be known the establishment of the distinguishable qualities of the Jewel of the Doctrine. And next, in the light of the mutual manifestation of the power of the acting sphere of various tranquilities of the Bodhisattvas, and in the light of the description of their various forms of qualities, there should be known the establishment of the distinguishable qualities of the Jewel of the Community. And again, immediately after this, in the reference to the Buddha’s presentation of the highest fearlessness and confidence [in speech] on account of the prince of the supreme religious king [to the Bodhisattvas], through the sprinkling of the Buddha’s light. And through the explanation of the highest praise to the true virtues of the Tathāgata, through the description in the form of discussion of the highest Doctrine of the Great Vehicle, and, as the result of that knowledge, and through the manifestation of the attainment of the highest sovereignty; through these three, respectively, the highest establishment of the distinguishable qualities of three Jewels is to be understood.

tataḥ sūtranidānaparivartānantaraṃ buddhadhātuḥ ṣaṣṭyākāratadviśuddhiguṇaparikarma nirdeśena paridīpitaḥ | viśodhye ’rthe guṇavati tadviśuddhiparikarmayogāt | imaṃ cārthavaśam upādāya daśasu bodhisattvabhūmiṣu punar jātarūpaparikarmaviśeṣodāharaṇam udāhṛtam | asminn eva ca sūtre tathāgatakarmanirdeśānantaram aviśuddhavaiḍūryamaṇidṛṣṭāntaḥ kṛtaḥ |

已說自在王菩薩修多羅序分中三寶。次說佛性義。有六十種法。清淨彼功德。何以故。以有彼清淨無量功德性。為清淨彼性。修六十種法。為此義故。十地經中。數數說金。以為譬喻。為清淨彼佛性義故。又復即於此陀羅尼自在王經中。說如來業已。次說不清淨大毘琉璃摩尼寶喻。

de nas mdo’i gleṅ gźi’i le’u’i rjes thogs su de yoṅs su dag pa’i yon tan gyi yoṅs su sbyoṅ ba rnam pa drug cu bstan pas | saṅs rgyas kyi khams gsal bar mdzad de yoṅs su dag par bya ba’i don yon tan daṅ ldan na de yoṅs su dag pa’i yoṅs su sbyoṅ ba ’thad pa’i phyir ro || don gyi dbaṅ ’di ñe bar bzuṅ nas byaṅ chub sems dpa’i sa bcu po dag la yaṅ sa le sbram gyi yoṅs su sbyoṅ ba dper brjod pa daṅ | mdo de ñid du de bźin gśegs pa’i phrin las bstan pa’i rjes thogs ñid du ma dag pa’i nor bu bai ḍū rya dper mdzad de |

And also therein the introductory chapter of this Sūtra, The Essence of the Buddha is explained by a description of the sixtyfold appliance as the purifying factors of that Essence. Because the Essence of the Buddha deserves to be applied the purification, in so far as it has qualities of an object to be purified. And because of the effect of this meaning, in the 10 Stages of Bodhisattva, there is illustrated again an analogy of the purifying process of gold. In this Sūtra (the Dhāraṇirāja-sūtra) too, after the description of the Acts of the Buddha, the allegory of unpurified Vaiḍūrya stone is illustrated.

tad yathā kulaputra kuśalo maṇikāro maṇiśuddhisuvidhijñaḥ | sa maṇigotrād aparyavadāpitāni maṇiratnāni gṛhītvā tīkṣṇena khārodakenotkṣālya kṛṣṇena keśakambalaparyavadāpanena paryavadāpayati | na ca tāvan mātreṇa vīryaṃ praśrambhayati | tataḥ paścāt tīkṣṇenāmiṣarasenotkṣālya khaṇḍikāparyavadāpanena paryavadāpayati | na ca tāvan mātreṇa vīryaṃ praśrambhayati | tataḥ sa paścān mahābhaiṣajyarasenotkṣālya sūkṣmavastraparyavadāpanena paryavadāpayati | paryavadāpitaṃ cāpagatakācam abhijātavaiḍūryam ity ucyate | evam eva kulaputra tathāgato ’py apariśuddhaṃ sattvadhātuṃ viditvānitya duḥkhānātmāśubhodvegakathayā saṃsārābhiratān sattvān udvejayati | ārye ca dharmavina ye ’vatārayati | na ca tāvan mātreṇa tathāgato vīryaṃ praśrambhayati | tataḥ paścāc chūnyānimittāpraṇihitakathayā tathāgatanetrīm avabodhayati | na ca tāvan mātreṇa tathāgato vīryaṃ praśrambhayati | tataḥ paścād avivartyadharmacakrakathayā trimaṇḍalapariśuddhikathayā ca tathāgataviṣaye tān sattvān avatārayati nānāprakṛtihetukān | avatīrṇāś ca samānās tathāgatadharmatām adhigamyānuttarā dakṣiṇīyā ity ucyanta iti | etad eva viśuddhagotraṃ tathāgatadhātum abhisaṃdhāyoktam |

是故經言。善男子。譬如善巧摩尼寶師。善知清淨大摩尼寶。向大摩尼寶性山中。取未清淨諸摩尼寶。既取彼寶。以嚴灰洗。嚴灰洗已。然後復持黑頭髮衣。以用揩磨。不以為足。勤未休息。次以辛味飲食汁洗。食汁洗已。然後復持衣纏裹木以用揩磨。不以為足。勤未休息。次後復以大藥汁洗。藥汁洗已。次後復更持細軟衣。以用揩磨。以細軟衣。用揩磨已。然後遠離銅鐵等……毘琉璃垢。方得說言大琉璃寶。善男子。諸佛如來亦復如是。善知不淨諸眾生性。知已乃為說無常苦無我不淨。為驚怖彼樂世眾生。令厭世間。入聲聞法中。而佛如來不以為足。勤未休息。次為說空無相無願。令彼眾生少解如來所說法輪。而佛如來不以為足。勤未休息。次復為說不退法輪。次說清淨波羅蜜行。謂不見三事。令眾生入如來境界。如是依種種因。依種種性。入佛法中。入法中已故。名無上最大福田。又復依此自性清淨如來性故。經中偈言

rigs kyi bu dper na ’di lta ste | nor bu mkhan mkhas pa nor bu sbyoṅ ba’i tshul legs par śes pa de nor bu rin po che’i rigs nas yoṅs su ma dag pa’i nor bu rin po che blaṅs te | lan tshva’i chu rnon pos sbaṅs nas skra’i re ba’i yoṅs su sbyoṅ bas sbyoṅ bar byed do || de tsam gyis brtson pa ’dor ba’aṅ ma yin te | de’i ’og tu zaṅs kyi khu ba rnon pos sbaṅs nas bal gyi la ba’i yoṅs su sbyoṅ bas sbyoṅ bar byed do || de tsam gyis brtson pa ’dor ba’aṅ ma yin te | de’i ’og tu sman chen po’i khu bas spaṅs nas ras srab mo’i yoṅs su sbyoṅ bas sbyoṅ bar byed do || yoṅs su byaṅ ste dri ma daṅ bral ba ni bai dūr ya’i rigs chen po źes brjod do || rigs kyi bu de bźin du de bźin gśegs pa yaṅ yoṅs su ma dag pa’i sems can gyi khams mkhyen nas | mi rtag pa daṅ | sdug bsṅal ba daṅ | bdag med pa daṅ | mi gtsaṅ ba’i yid ’byuṅ ba’i gtam gyis ’khor ba la dga’ ba’i sems can rnams skyo ba skyed par mdzad de | 1x || ’phags pa’i chos ’dul ba la ’dzud par mdzad do || de tsam gyis de bźin gśegs pa’i brtson pa ’dor ba yaṅ ma yin te | de’i ’og tu stoṅ pa ñid daṅ | mtshan ma med pa daṅ | smon pa med ba’i gtam gyis de bźin gśegs pa’i tshul rtogs par mdzad do || de tsam gyis de bźin gśegs pa brtson pa ’dor pa yaṅ ma yin te | de’i ’og tu phyir mi ldog pa’i chos kyi ’khor lo’i gtam daṅ ’khor gsum yoṅs su dag pa’i gtam gyis raṅ bźin sna tshogs pa’i sems can de dag de bźin gśegs pa’i yul la ’jug par mdzad do || źugs par gyur źiṅ de bźin gśegs pa’i chos ñid rtogs par ’gyur na ni | bla na med pa’i yon gnas źes brjod do || yoṅs su dag pa’i rigs de bźin gśegs pa’i khams ’di ñid la dgoṅs nas |

It runs as follows: “O noble youth, take for instance a skilful jewel-maker who knows quite well how to purify precious stones. Having taken out an unpurified precious stone from the mine, and having washed it with acid salt water, he then polishes it by rubbing with blackhair cloth. But with this much work, he never ceases to make efforts. After that, having washed the stone with meat juice of bitter taste, he polishes it by rubbing with a woollen blanket. Even with this much work, he never ceases to make efforts. After that, having washed it with great medical liquid, he polishes it with closely-woven cotton cloth. After having been polished and having been separated from all impure metals mingled with it, it is called a precious Vaiḍūrya stone. Similarly, O noble youth, the Tathāgata too, having known the unpurified element of living beings, creates disgust in the mind of those living beings who are attached to the world of transmigration through the teaching of being afraid of the non-eternity, suffering, impersonality and impurity [of this world], and causes them to enter the discipline of the sacred Doctrine. After that, he makes them realize the guiding manner of the Tathāgata by the teaching of [the threefold gate to the emancipation, viz.] non-substantiality, non-distinction and desirelessness. Even with this much of act, the Tathāgata never ceases to make efforts. After that, through the teaching of the irreversible wheel of the Doctrine and through the teaching of the ‘purification of three circles’, he causes those living beings who have different kinds of characteristics and origins, to enter the sphere of the Tathāgata. Having entered [the sphere of the Tathāgata], those same beings, when they have realized the true nature of the Tathāgata, are called unparalleled venerables”. Having in view this Essence of the Tathāgata, which is of pure origin, it is said as follows:

yathā pattharacuṇṇamhi jātarūpaṃ na daśati |
parikammeṇa tad diṭṭhaṃ evaṃ loke tathāgatā iti ||

譬如石……中真金不可見能清淨2者見見佛亦如是

’ji ltar rdo yi phye ma la || sa le sbram ni mi mthoṅ źiṅ || yoṅs su sbyaṅs pas de mthoṅ bźin || ’jig rten la ni de bźin gśegs || źes gsuṅs so ||

“Just as gold, though it is invisible among stones and sands, Comes to be seen by the process of purification, Similarly, in this world of living beings The Tathāgata [becomes visible by purification]“.

向說佛性有六十種淨業功德。何謂六十。所謂四種菩薩莊嚴。八種菩薩光明。十六種菩薩摩訶薩大悲。三十二種諸菩薩業

de la saṅs gyas kyi khams yoṅs su dag pa’i yon tan yoṅs su sbyoṅ ba rnam pa drug cu po de dag gaṅ źe na | ’di lta ste | byaṅ chub sems dpa’i rgyan rnam pa bźi daṅ | byaṅ chub sems dpa’i snaṅ ba rnam pa brgyad daṅ | byaṅ chub sems dpa’i sñiṅ rje chen po rnam pa bcu drug daṅ | byaṅ chub sems dpa’i las rnam pa sum cu rtsa gñis so ||

Now, which are the sixty fold factors of purifying process of the Essence of Buddhahood? They are, namely, (1) kinds of ornament of Bodhisattvas, (2) 8 kinds of illumination of Bodhisattvas, (3) 16 kinds of Bodhisattva’s great Compassion, and (4) 32 kinds of Bodhisattva’s deeds.

tannirdeśānantaraṃ buddhabodhiḥ ṣoḍaṣākāramahābodhikaruṇānirdeśena paridīpitā | tannirdeśānantaraṃ buddhaguṇā daśabalacaturvaiśāradyāṣṭādaśāveṇikabuddhadharmanirdeśena paridīpitāḥ | tannirdeśānantaraṃ buddhakarma dvātriṃśadākāraniruttaratathāgatakarmanirdeśena paridīpitam | evam imāni sapta vajrapadāni svalakṣaṇanirdeśato vistareṇa yathā sūtram anugantavyāni |

次說佛菩提。有十六種無上菩提大慈悲心已說佛菩提。次說諸佛如來功德。所謂十力。四無所畏。十八不共法已說功德。次說如來三十二種無上大業。如是七種金剛句義。彼修多羅廣說體相。如是應知。

de bstan pa’i rjes thogs su byaṅ chub chen po’i sñiṅ rje’i rnam pa bcu drug bstan pas saṅs rgyas kyi byaṅ chub gsal bar mdzad do || de bstan pa’i rjes thogs su | stobs bcu daṅ | mi ’jigs pa bźi daṅ | saṅs rgyas kyi chos ma ’dres pa bco brgyad bstan pas saṅs rgyas kyi yon tan gsal bar mdzad do || de bstan pa’i rjes thogs la | de bźin gśegs pa’i phrin las bla na med pa bstan pas saṅs rgyas kyi phrin las rnam pa sum cu rtsa gñis gsal bar mdzad do || de ltar rdo rje’i gnas bdun po ’di dag raṅ gi mtshan ñid bstan pa’i sgo nas rgyas par ni mdo ji lta ba bźin du rtogs par bya’o ||

Immediately after this statement, there is explained the Supreme Enlightenment of the Buddha by indicating the 16 kinds of Great Compassion [imparted by] the Supreme Enlightenment. Next to this description, there is explained the Buddha’s Virtuous Qualities by the indication of 10 Powers, kinds of Intrepidity and 18 Exclusive Properties of the Buddha. And next, the Acts of the Buddha are explained by the indication of 32 kinds of Supreme Acts of the Buddha. Thus, these Vajrapadas should be understood in detail through the indication of their own characters according to the Sūtra.

kaḥ punar eṣām anuśleṣaḥ |
buddhād dharmo dharmataś cāryasaṃghaḥ saṃghe garbho jñānadhātvāptiniṣṭhaḥ |
tajjñānāptiś cāgrabodhir balādyair dharmair yuktā sarvasattvārthakṛdbhiḥ || 3 ||
uktaḥ śāstrasaṃbandhaḥ |

從佛次有法次法復有僧僧次無3礙性從性次有智十力等功德為一切眾生而作利益業有如是次第

’di dag gi ’brel pa gaṅ źe na | saṅs rgyas las chos chos las ’phags pa’i tshogs || tshogs las sñiṅ po ye śes khams thob mthar || ye śes de thob byaṅ chub mchog thob sogs || sems can kun don byed chos rnams dad ldan || bstan bcos kyi ’brel ba bśad zin to ||

(The Inherent Connection between Subjects.) And then, what is the inherent connection between these subjects? From the Buddha comes the Doctrine, Owing to the Doctrine there is the Holy community, In the community exist the Matrix, which is The element of Wisdom, aiming at its acquisition; Its acquisition of the Wisdom is the Supreme Enlightenment, Which is endowed with the Qualities, 10 Powers and others, And accompanied by altruistic Acts for all living beings. || 3 || Finished [the explanation of] the relation between each subject in the text.

II. THE JEWEL OF THE BUDDHA

idānīṃ ślokānām artho vaktavyaḥ | ye sattvās tathāgatena vinītās te tathāgataṃ śaraṇaṃ gacchanto dharmatāniṣyandābhiprasādena dharmaṃ ca saṃghaṃ ca śaraṇaṃ gacchanti | atas tatprathamato buddharatnam adhikṛtya ślokaḥ |

已說一品具攝此論法義體相。次說七品具攝此論法義體相。解釋偈義應知歸敬三寶者。此明何義。所有如來教化眾生。彼諸眾生歸依於佛。尊敬如來。歸依於法。尊敬如來。歸依於僧。依於三寶。說十二偈。初明佛寶。故說四偈

da ni tshigs su bcad pa rnams kyi don brjod par bya ste | sems can gaṅ dag de bźin gśegs pas btul ba de dag de bźin gśegs pa la skyabs su ’gro’o || chos ñid kyi rgyu mthun pa’i daṅ bas chos daṅ dge ’dun la yaṅ skyabs su ’gro’o || des na de daṅ po ñid yin pas na saṅs rgyas dkon mchog gi dbaṅ du byas te |

Hereafter we should explain the meaning of Ślokas (basic verses). Those living beings who were lead by the Tathāgata, while taking their refuge in the Tathāgata, also take refuge in the Doctrine and Community through the faith as the natural outflow of the Reality. Therefore, first of all, there is one śloka with regard to the Jewel of The Buddha.

yo buddhatvam anādimadhyanidhānaṃ śāntaṃ vibuddhaḥ svayaṃ buddhvā cābudhabodhanārtham abhayaṃ mārgaṃ dideśa dhruvam |
tasmai jñānakṛpāsivajravaradhṛgduḥkhāṅkuraikacchide nānādṛggahanopagūḍhavimatiprākārabhettye namaḥ || 4 || anena kiṃ darśayati |
asaṃskṛtam anābhogam aparapratyayoditam |
buddhatvaṃ jñānakāruṇyaśaktyupetaṃ dvayārthavat || 5 ||

佛體無前際及無中間際亦復無後際寂靜自覺知既自覺知已為欲令他知是故為彼說無畏常恆道佛能執持彼智慧慈悲刀及妙金剛杵割截諸苦芽摧碎諸見山覆藏顛倒意及一切稠林故我今敬禮此偈示現何義。偈言無為體自然不依他而知智悲及以力自他利具足

tshigs su bcad pa | gaṅ źig thog ma dbus mtha’ med źi saṅs rgyas ñid raṅ rnam saṅs rgyas || saṅs rgyas nas ni ma rtogs rtogs phyir ’jig med rtag pa’i lam ston pa || mkhyen brtse’i ral gri rdo rje mchog bsnams sdug bsṅal myu gu gcod mdzad ciṅ || sna tshogs lta thibs kyis bskor the tshom rtsig pa ’jig mdzad de la ’dud || ’dis ci bstan źe na | ’dus ma byas śiṅ lhun gyis grub || gźan gyi rkyen gyis rtogs min pa || mkhyen daṅ brtse daṅ nus par ldan || don gñis ldan pa’i saṅs rgyas ñid ||

(Kārikā 1) I bow to the one, who has realized the Buddhahood Which has neither beginning, middle nor end, and is quiescent, And who, having realized himself, taught the Path, Fearless and eternal, in order to enlighten the ignorant, And who, having in hand the excellent sword and thunderbolt Of Wisdom and Mercy, cuts in pieces all sprouts of Sufferings, And breaks the wall of doubts concealed In the forest of various views. || 4 || (§1. The Eightfold Quality of the Buddhahood.) What is shown by this [śloka]? Being immutable, free from efforts And not being dependent upon the others, [Also] Being endowed with Wisdom, Compassion and [supernatural] Power [imparted by both], The Buddhahood has two kinds of benefit. || 5 ||

anena samāsato ’ṣṭābhir guṇaiḥ saṃgṛhītaṃ buddhatvam udbhāvitam | aṣṭau guṇāḥ katame | asaṃskṛtatvam anābhogatāparapratyayābhisaṃbodhir jñānaṃ karuṇā śaktiḥ svārthasaṃpat parārthasampad iti |

此偈略明佛寶所攝八種功德。何等為八。一者無為體。二者自然。三者不依他知。四者智。五者悲。六者刀。七者自利益。八者他利益。

’dis ni mdor bsdu na | yon tan brgyad daṅ ldan pa’i saṅs rgyas ñid brjod do || yon tan brgyad gaṅ źe na | ’dus ma byas pa ñid daṅ | lhun gyis grub pa daṅ | gźan gyi rkyen gyis mṅon par rtogs pa ma yin pa daṅ | ye śes daṅ | thugs rje daṅ | nus pa daṅ | raṅ gi don phun sum tshogs pa daṅ | gźan gyi don phun sum tshogs pa’o ||

By this verse there has been briefly explained the Buddhahood as being contracted by eight qualities. Which are the 8 qualities? Namely, 1) Immutability, 2) being free from any effort, 3) Enlightenment, not dependent on others, 4) Wisdom, 5) Compassion, 6) [supernatural] power, 7) fulfilment of self-benefit, and 8) fulfilment of benefit for others.

anādimadhyanidhānaprakṛtatvād asaṃskṛtam |
śāntadharmaśarīratvād anābhogam iti smṛtam || 6 || pratyātmam adhigamyatvād aparapratyayodayam |
jñānam evaṃ tridhā bodhāt karuṇāmārgadeśanāt || 7 || śaktir jñānakṛpābhyāṃ tu duḥkhakleśanibarhaṇāt |
tribhir ādyair guṇaiḥ svārthaḥ parārthaḥ paścimais tribhiḥ || 8 ||

偈言非初非中後自性無為體
及法體寂靜故自然應知唯內身自證故不依他知
如是三覺知慈心為說道智悲及力等拔苦煩惱刺
初三句自利後三句利他

thog ma dbus mtha’ med pa yi || raṅ bźin yin phyir ’dus ma byas ||
źi ba chos kyi sku can phyir || lhun gyis grub ces bya bar brjod || so so raṅ gis rtogs bya’i phyir || gźan gyi rkyen gyis rtogs min pa ||
de ltar rnam gsum rtogs phyir mkhyen || lam ston phyir na thugs brtse ba || nus pa ye śes thugs rje yis || sdug || bsṅal ñon moṅs spoṅ phyir ro ||
daṅ po gsum gyis raṅ don te || phyi ma gsum gyis gźan don yin ||

As having neither beginning, middle nor end by nature, It is immutable; Being the body of quiet character, It is free from any effort, thus remembered by tradition. || 6 || Being realized by oneself. It is cognizable without any help of others; Thus awakened in a threefold way, it is Wisdom, Because of preaching the way, it is Compassion. || 7 || It is Power because of destroying Suffering and Defilements by Wisdom and Compassion; By the first three qualities, benefit for oneself, And by the latter three, benefit for others [is indicated]. || 8 ||

saṃskṛtaviparyayeṇāsaṃskṛtaṃ veditavyam | tatra saṃskṛtam ucyate yasyotpādo ’pi prajñāyate sthitir api bhaṅgo ’pi prajñāyate | tadabhāvād buddhatvam anādimadhyanidhanam asaṃskṛta dharmakāyaprabhāvitaṃ draṣṭavyam | sarvaprapañcavikalpopaśāntatvād anābhogam | svayaṃ bhūjñānādhigamyatvād aparapratyayodayam | udayo ’trābhisaṃbodho ’bhipretotpādaḥ | ity asaṃskṛtād apravṛttilakṣaṇād api tathāgatatvād anābhogataḥ sarvasaṃbuddhakṛtyam ā saṃsārakoṭer anuparatam anupacchinnaṃ pravartate |

此偈明何義。遠離有為。名為無為。應知又有為者。生住滅法。無彼有為。是故佛體。非初中後。故得名為無為法身。應知偈言。佛體無前際。及無中間際。亦復無後際故。又復遠離一切戲論虛妄分別。寂靜體故。名為自然。應知偈言寂靜。故不依他知者。不依他因緣證知故。不依他因緣證知者。不依他因緣生故。不依他因緣生者。自覺不依他覺故。如是依於如來無為法身相故。一切佛事無始世來。自然而行常不休息。

’dus ma byas ni ’dus byas las bzlog par śes par bya’o || de la ’dus byas ni gaṅ la skye ba yaṅ rab tu śes śiṅ | gnas pa daṅ ’jig pa yaṅ rab tu śes pa ni ’dus byas źes brjod la || de med pa’i phyir saṅs rgyas ñid thog ma daṅ dbus daṅ tha ma med pa dus ma byas pa | chos kyi skus rab tu phye bar blta bar bya’o || spros pa daṅ rnam par rtog pa thams cad ñe bar źi ba’i phyir lhun gyis grub pa’o || raṅ byuṅ gi ye śes kyis rtogs par bya’o phyir | gźan gyi rkyen gyis rtogs par bya ba ma yin no || o ta ya ni ’dir mṅon par rtogs pa la ’dod kyi skye ba la ni ma yin no || de ltar de bźin gśegs pa de ñid kyi phyir ’dus ma byas śiṅ ’jug pa med pa’i mtshan ñid las kyaṅ lhun gyis grub par saṅs rgyas kyi mdzad pa thams cad ’khor ba ji srid kyi mthar thug par thogs pa med ciṅ rgyun mi ’chad par rab tu ’jug go ||

1) asaṃskṛta: The word ‘immutable’ should be understood as being opposite to being conditioned or caused. Here ‘being conditioned’ means the thing, of which origination, lasting, as well as destruction are conceivable. Because of the absence of these characteristics, the Buddhahood should be seen as having neither beginning, middle nor end, and being represented as the immutable Absolute Body. 2) anābhoga: It is free from efforts because all dualistic views and false discriminations have ceased to exist. 3) aparapratyaya_abhisaṃbodhi: It is ‘enlightened without any help of others‘ because it is realized through one’s innate knowledge. Here the word ‘udaya‘ means ‘perfect enlightenment‘, in which the sense’ origination’ is implied. Thus, as being Tathāgata, though it is immutable and of the characteristic of non-activity, the whole action of the Perfectly Enlightened One proceeds without any effort, ceaselessly and uninterruptedly as far as the world exists.

ity evam atyadbhutācintyaviṣayaṃ buddhatvam aśrutvā parataḥ svayam-anācāryakeṇa svayaṃ bhūjñānena nirabhilāpyasvabhāvatām abhisaṃbudhya tadanubodhaṃ pratyabudhānām api jātyandhānāṃ pareṣām anubodhāya tadanugāmimārgavyupadeśakaraṇād anuttarajñānakaruṇānvitatvaṃ veditavyam | mārgasyābhayatvaṃ lokottaratvāt | lokottaratvam apunarāvṛttitaś ca | yathākramaṃ paraduḥkhakleśamūlasamudghātaṃ pratyanayor eva tathāgatajñānakaruṇayoḥ śaktir asivajradṛṣṭāntena paridīpitā | tatra duḥkhamūlaṃ samāsato yā kācid bhaveṣu nāma rūpābhinirvṛttiḥ | kleśamūlaṃ yā kācit satkāyābhiniveśapūrvikā dṛṣṭir vicikitsā ca | tatra nāmarūpasaṃgṛhītaṃ duḥkham abhinirvṛttilakṣaṇatvād aṅkurasthānīyaṃ veditavyam | tacchettṛtve tathāgatajñānakaruṇayoḥ śaktir asidṛṣṭāntenopamitā veditavyā | dṛṣṭivicikitsāsaṃgṛhīto darśanamārgapraheyaḥ kleśo laukikajñānaduravagāho durbhedatvād vanagahanopagūḍhaprākārasadṛśaḥ | tadbhettṛtvāt tathāgatajñānakaruṇayoḥ śaktir vajradṛṣṭāntenopamitā veditavyā |

如是希有不可思議諸佛境界。不從他聞。不從他聞者。不從師聞。自12自在智無言之體而自覺知1偈言自覺知故既自覺知已。然後為他生盲眾生。令得覺知。為彼證得無為法身。說無上道。是故名為無上智悲。應知偈14言既自覺知已。為欲令他知。是故為彼說無畏常恆道故無畏常恆道者。明道無畏是常是恆。以出世間不退轉法。如是次第又拔他苦煩惱根本。如來智慧慈悲1及神力如是三句刀金剛杵譬喻示現。又以何者。為苦根本。略說言之。謂三有中生名色是。又何者為煩惱根本。謂身見等。虛妄邪見疑戒取等。又名色者。是彼所攝所生苦芽。應知如來智慧慈悲心等。能割彼芽。以是義故。說刀譬喻。偈言佛能執持彼智慧慈悲刀故。割截諸苦4芽故。又邪見疑所攝煩惱。見道遠離。以世間智所不能知。稠林煩惱不能破壞。如世間中樹林牆等。彼相似法以如來力能破壞。彼以是故。說金剛杵喻。偈言及妙金剛杵故。摧碎諸見山覆藏顛倒意及一切稠林故。

de ltar śin tu rmad du byuṅ źiṅ bsam du med pa’i yul saṅs rgyas ñid de gźan las ma thos bar raṅ ñid de slob dpon med par raṅ byuṅ gi ye śes kyis brjod du med pa’i raṅ bźin du mṅon par rdzogs par saṅs rgyas te | de rjes su rtogs pa daṅ mi ldan pa dmus loṅ du gyur pa gźan dag kyaṅ rtogs par bya ba’i phyir | de rjes su rtogs pa’i lam ston par mdzad pa’i phyir bla na med pa’i ye śes daṅ thugs rje daṅ ldan pa ñid du rig par bya’o || ’jigs pa med pa’i lam ni ’jig rten las ’das pa’i phyir la | ’jig rten las ’das pa yaṅ phyir mi ldog pa’i phyir ro ||| ral gri daṅ rdo rje’i dpes ni go rims ji lta bar de bźin gśegs pa’i ye śes daṅ thugs rje ’di gñis ñid gźan gyi sdug bsṅal daṅ ñon moṅs pa’i rtsa ba ’joms par nus par bstan to || de la sdug bsṅal gyi rtsa ba ni mdor na gaṅ ci yaṅ ruṅ srid pa rnams su miṅ daṅ gzugs mṅon par grub pa’o || ñon moṅs pa’i rtsa ba ni gaṅ ci yaṅ ruṅ ba ’jig tshogs la mṅon par źen ba sṅon du ’gro ba can gyi lta ba daṅ the tshom mo || de la miṅ daṅ gzugs kyis bsdus pa’i sdug bsṅal ni mṅon par grub pa’i mtshan ñid gyis ni myu gu lta bur śes par bya la | de gcod par byed pa’i phyir | de bźin gśegs pa’i ye śes daṅ | thugs rje gñis kyi nus pa ral gri’i dpes bstan to || lta ba daṅ the tshom gyis bsdus pa mthoṅ bas spaṅ bar bya ba’i ñon moṅs pa ni ’jig rten pa’i rtogs pas śes par dka’ ba daṅ | phigs par dka’ ba’i phyir na | nags thibs pos bskor ba’i rtsig pa daṅ ’dra ba de ’jig par byed pa ste ’jig par byed pa’i phyir | de bźin gśegs pa’i ye śes daṅ | thugs rje dag rdo rje’i dpe daṅ mthun par rig par bya’o ||

4) Jñāna, 5) karuṇā, & 6) śakti: Thus, not having heard the Buddhahood, which is a quite marvellous and unthinkable sphere, from somebody else, but having perfectly cognized its unutterable nature ‘by one self’, i.e. by means of self-born knowledge which needs no teacher, and, with respect to his comprehension, in order to enlighten the others too, who are ignorant and blind by birth, [the Buddha] has preached the path to follow that [Buddhahood]. Therefore, [the Buddha] should be understood as being endowed with the supreme Wisdom and Compassion. The fearlessness of Path is due to its transcendency. The transcendency is due to its never again being turned back. With respect to their abolition of the roots of others’ Suffering and Defilement, the power of Wisdom and of Compassion of the Tathāgata, is explained by means of the examples of sword and thunderbolt, respectively. Of these, the root of Suffering is, in short, one kind of origination of Individuality on the [three] existences. The root of Defilement is anything which is based on the prejudice to the individual existence, i. e. wrong view and doubt. Here, the Suffering, as being contracted in the Individuality, should be regarded as having the state of sprout because of its character of origination. As having the character of cutting it, it should be known that the Buddha’s power of both Wisdom and Compassion is illustrated by an example of sword. The Defilement, which is contracted in wrong view and doubt and is to be destroyed by the Path of true perception, is difficult to be understood and hardly to be overcome by means of mundane knowledge. Thence, it is akin to the wall concealed by a thick forest. As having the character of breaking, it should be known that Buddha’s Power of both Wisdom and Compassion is illustrated by an example of thunderbolt.

ity ete yathoddiṣṭāḥ ṣaṭ tathāgataguṇā vistaravibhāganirdeśato ’nayaivānupūrvyā sarvabuddhaviṣayāvatārajñānālokālaṃkārasūtrānusāreṇānugantavyāḥ | tatra yad uktam anutpādo ’nirodha iti mañjuśrīs tathāgato ’rhan samyaksaṃbuddha eṣa ity anena tāvad asaṃskṛtalakṣaṇas tathāgata iti paridīpitam | yat punar anantaraṃ vimalavaiḍūryapṛthivī śakrapratibimbodāharaṇam idaṃ kṛtvā yāvan navabhir udāharaṇair etam evānutpādānirodha tathāgatārtham adhikṛtyāha | evam eva mañjuśrīs tathāgato ’rhan samyaksaṃbuddho neñjate na viṭhapati na prapañcayati na kalpayati na vikalpayati | akalpo ’vikalpo ’cinto ’manasikāraḥ śītībhūto ’nutpādo ’nirodho ’dṛṣṭo ’śruto ’nāghrāto ’nāsvādito ’spṛṣṭo ’nimitto ’vijñaptiko ’vijñapanīya ity evamādir upaśamaprabhedapradeśanirdeśaḥ | anena svakriyāsu sarvaprapañcavikalpopaśāntatvād anābhogas tathāgata iti paridīpitam | tata ūrdhvam udāharaṇanirdeśād avaśiṣṭena granthena sarvadharmatathatābhisaṃbodhamukheṣv apara pratyayābhisambodhas tathāgatasya paridīpitaḥ | tat punar ante ṣoḍaśākārāṃ tathāgatabodhiṃ nirdiśyaivam āha | tatra mañjuśrīs tathāgatasyaivaṃrūpān sarvadharmān abhisaṃbudhya sattvānāṃ ca dharmadhātuṃ vyavalokyāśuddham avimalaṃ sāṅganaṃ vikrīḍitā nāma sattveṣu mahākaruṇā pravartata iti | anena tathāgatasyānuttarajñānakaruṇānvitatvam udbhāvitam | tatraivaṃrūpān sarvadharmān iti yathāpūrvaṃ nirdiṣṭān abhāvasvabhāvāt | abhisaṃbudhyeti yathābhūtam avikalpabuddhajñānena jñātvā | sattvānām iti niyatāniyatamithyāniyatarāśivyavasthitānām | dharmadhātum iti svadharmatāprakṛtinirviśiṣṭatathāgatagarbham | vyavalokyeti sarvākāram anāvaraṇena buddhacakṣuṣā dṛṣṭvā | aśuddhaṃ kleśāvaraṇena bālapṛthagjanānām | avimalaṃ jñeyāvaraṇena śrāvakapratyekabuddhānām | sāṅganaṃ tadubhayānyatamaviśiṣṭatayā bodhisattvānām | vikrīḍitā vividhā saṃpannavinayopāyamukeṣu supraviṣṭatvāt | sattveṣu mahākaruṇā pravartata iti samatayā sarvasattvanimittam abhisaṃbuddhabodheḥ svadharmatādhigamasaṃprāpaṇāśayatvāt | yad ita ūrdhvam anuttarajñānakaruṇā pravṛtter asamadharmacakrapravartanābhinirhāraprayogāśaṃsanam iyam anayoḥ parārthakaraṇe śaktir veditavyā | tatraiṣām eva yathākramaṃ ṣaṇṇāṃ tathāgataguṇānām ādyais tribhir asaṃskṛtādibhir yogaḥ svārthasaṃpat | tribhir avaśiṣṭair jñānādibhiḥ parārthasaṃpat | api khalu jñānena param anityopaśāntipadasvābhisaṃbodhisthānaguṇāt svārthasaṃpat paridīpitā | karuṇāśaktibhyām anuttaramahādharmacakrapravṛttisthānaguṇāt parārthasaṃpad iti |

此六種句如來莊嚴智慧光明入一切佛境界經中次第顯說應知。應云何知。彼經中言。文殊師利。如來應正遍知不生不滅者。此明如來無為之相。又復次說無垢清淨琉璃地中帝釋王身鏡像現等。如是乃至九種譬喻。皆明如來不生不滅。又言。文殊師利。如來應正遍知。清淨法身亦復如是。不動不生。心不戲論。不分別5不分別無分別。不思無思不思議。無念寂滅寂靜。不生不滅。不可見不可聞。不可嗅不可嘗。不可觸無諸相。不可覺不可知。如是等句。皆說寂靜差別之相。此明何義。明佛一切所作事中。遠離一切戲論分別。寂靜自然。次說餘殘修多羅。彼中說言。如實覺知一切法門者。此明如來不依他故證大菩提。又復次說如來菩提有十六種。是故經言。文殊師利。如來如是如實覺知一切諸法。觀察一切眾生法性不淨有垢有點奮迅。於諸眾生大悲現前。此明如來無上智悲。應知文殊師利。如來如是如實覺知一切法者。如向6前說。無體為7體。如實覺知者。如實無分別8佛智知故。觀察一切眾生法性者。乃至邪聚眾生。如我身中法性法體法界如來藏等。彼諸眾生亦復如是無有差別。如來智眼了了知故。不淨者以諸凡夫煩惱障故。有垢者以諸聲聞辟支佛等有智障故。有點者以諸菩薩摩訶薩等依彼二種習氣障故。奮迅者能如實知種種眾生可化方便。入彼眾生可化方便種種門故。大悲者成大菩提得於一切眾生平等大慈悲心。為欲令彼一切眾生如佛證智。如是覺知證大菩提故。次於一切眾生平等轉大法輪常不休息。如是三句能作他利益故名為力。應知又此六句次第。初三種句謂無為等功德。如來法身相應示現自利益。餘三9種句所謂智等示現他利益。又復有義。以有智慧故證得第一寂靜法身。是故名為自利益。又依慈悲力等二句轉大法輪示現他利益。

de ltar na ji skad bstan pa’i de bźin gśegs pa’i yon tan drug po ’di rnams go rims ’di ñid kyis rgyas par rnam par dbye ba bstan pa ni | saṅs rgyas thams cad kyi yul la ’jug pa ye śes snaṅ ba rgyan gyi mdo’i rjes su ’braṅs nas rtogs par bya’o || de las ji skad du || ’jam dpal skye ba med ciṅ ’gag pa med pa źes bya ba ’di ni de bźin gśegs pa dag bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyi tshig bla dgas te źes gsuṅs pa ste | ’dis ni re źig de bźin gśegs pa’i ’dus ma byas pa’i mtshan ñid do źes bstan to || gaṅ de’i rjes thogs ñid la bai ḍū rya’i sa gźi dri ma med pa’i brgya byin gyi gzugs brñan kyi dpe thog mar byas te | ji srid du dpe dgus don ’di ñid kyi dbaṅ du byas nas gsuṅs pa | ’jam dpal de bźin du de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyaṅ g-yo bar mi mdzad | sems par mi mdzad || spro bar mi mdzad | rtog par mi mdzad | rnam par rtog par mi mdzad ciṅ | rtog pa med pa | rnam par rtog pa med pa | sems pa med pa | yid la byed pa med pa | bsil bar gyur pa | skye ba med pa | ’gag pa med pa | bltar med pa | mñan du med pa | bsnam du med pa || rmyaṅ du med pa || reg tu || med pa | mtshan ma med pa | rnam par rig pa med pa | rnam par rig par bya ba ma yin pa źes gsuṅs te | de la sogs pa ni ñe bar źi ba’i tshig gi rab tu dbye ba bstan pa’o || ’dis ni raṅ gi mdzad pa dag las rnam par rtog pa daṅ | spros pa thams cad źi ba’i phyir | de bźin gśegs pa lhun gyis grub pa ñid bstan to || de’i ’og tu gźuṅ lhag ma las dpe bstan pas ni | chos thams cad kyi de bźin ñid mṅon par rdzogs par byaṅ chub pa’i sgo la | gźan gyi rkyen gyis mṅon par rtogs pa ma yin pa ñid bstan to || gaṅ yaṅ de bźin gśegs pa’i byaṅ chub rnam pa bcu drug bstan nas | mthar ’di skad du | ’jam dpal de la chos thams cad de lta bu’i raṅ bźin du chos thams cad mṅon par rdzogs par byaṅ chub ste | sems can rnams la yaṅ ma dag pa | dri ma daṅ bral ba | skyon daṅ bcas ba’i chos kyi dbyiṅs gzigs nas sems can rnams la rnam par brtse ba źes bya ba’i de bźin gśegs pa’i thugs rje chen po la rab tu ’jug go || źes gsuṅs te | ’dis ni de bźin gśegs pa’i ye śes daṅ thugs rje daṅ ldan pa ñid brjod do || de la chos thams cad de lta bu’i raṅ bźin du źes bya ba ni go rims ji lta ba bźin du bstan pa dṅos po med pa’i ṅo bo ñid du’o || mṅon par rdzogs par byaṅ chub ste | źes bya ba ni yaṅ dag pa ji lta ba bźin du rnam par mi rtog pa’i saṅs rgyas kyi ye śes kyis mkhyen nas so || sems can rnams la źes bya ba ni | ṅes pa daṅ | ma ṅes pa daṅ | log pa ñid du ṅes pa’i phuṅ por gnas pa rnams la’o || chos kyi dbyiṅs źes bya ba ni | raṅ gi chos ñid kyi raṅ bźin daṅ khyad par med pa de bźin gśegs pa’i sñiṅ po’o || gzigs nas źes bya ba ni rnam pa thams cad saṅs rgyas kyi sbyan sgrib pa med pas gzigs nas so || byis pa so so’i skye bo rnams kyi ni ñon moṅs pa’i sgrib pas ma dag pa’o || ñan thos daṅ raṅ saṅs rgyas rnams kyi ni śes bya’i sgrib pas dri ma daṅ ma bral ba’o || byaṅ chub sems dpa’ rnams kyi ni de gñi ga gaṅ yaṅ ruṅ ba’i lhag mas skyon daṅ bcas pa’o || rnam par brtse ba ni gdul bya’i thabs kyi sgo sna tshogs pa grub pa la źugs pa’i phyir ro || sems can rnams la rab tu ’jug pa ni | mñam pa ñid du sems can gyi rgyu mtshan du mṅon par rdzogs par byaṅ chub pas na raṅ gi chos ñid rtogs pa thob par dgoṅs pa’i phyir ro || de’i ’og tu bla na med pa’i ye śes daṅ thugs rje’i rab tu źugs pa las mtshuṅs ba med pa’i chos kyi ’khor lo rab tu bskor ba la ’jug pa mṅon par sgrub pa’i sbyor brgyun mi ’chad pa gaṅ yin pa ’di ni de gñis kyis gźan gyi don byed par nus par rig par bya’o || de la de bźin gśegs pa’i yon tan drug po de dag ñid las go rims ji lta bar ’dus ma byas pa la sogs pa daṅ po gsum daṅ ldan pa ni raṅ gi don phun sum tshogs pa yin la | ye śes la sogs pa lhag ma gsum daṅ ldan pa ni gźan gyi don phun sum tshogs pa’o || yaṅ na ye śes kyis ni mchog tu rtag pa daṅ ñe bar źi ba’i gnas raṅ mṅon par byaṅ chub pa la gnas pa’i yon tan gyis na raṅ gi don phun sum tshogs pa bstan pa daṅ | thugs rje daṅ nus pa dag gis ni bla na med pa’i chos kyi ’khor lo chen po rab tu ’jug pa’i yon tan gyis na gźan gyi don phun sum tshogs pa bstan to ||

(§2. Reference to the Jñānālokālaṅkāra-Sūtra.) Thus, the six qualities of the Tathāgata mentioned above should be understood by this very order and with detailed and analytical explanation, according to the Sarvabuddhaviṣayāvatārajñānālokālaṃkāra-Sūtra. In that Sūtra, it is said as follows: “O Mañjuśrī, he who is of no origination or destruction is (i.e. has the epithets) the Tathāgata, the Arhat, the Perfectly Enlightened One”. By this, first of all, it is explained that the Tathāgata is of immutable character. And immediately after this, by nine illustrations beginning with the illustration of a reflection of the Indra on the surface of an immaculate Vaiḍūrya stone, with reference to this very meaning of the Tathāgata’s being neither originated nor destructed, it is said as follows: “Thus, Mañjuśrī, the Tathāgata, the Arhat, the Perfectly Enlightened One neither moves nor produces any thought, neither explains in a dualistic way nor imagines falsely nor discriminates. He is unimaginable, indiscriminative, devoid of thinking and minding, of quiescent character, of neither origination nor destruction. He cannot be seen, or heard, or smelt, or tested, or touched and has no characteristic remark, has neither making known nor being made known.” and so forth. Such is the explanation of various kinds of aspects of quiescence. By this it is indicated that, in his own acts, all dualistic views and false discriminations have ceased to exist; hence, the Tathāgata is free from efforts. After this, i.e. after the explanation of [nine] illustrations, there is explained by the remaining texts the Tathāgata’s perfect enlightenment realized without any help of others with respect to all the gates to the Perfect Enlightenment of the real nature of all elements. And after this, with reference to the Tathāgata’s 16 kinds of Enlightenment, it is said as follows: “There, O Mañjuśrī, as soon as the Tathāgata has enlightened all the elements of such a nature and has observed the Essential nature of all living beings as ‘impure‘ ‘not removing stains‘ and ‘blemished‘, the Great Compassion named ‘mastery’ sets in forth on all living beings”. By this the Tathāgata’s pośession of Supreme Wisdom and Compassion is demonstrated. There, “all the elements of such a nature” means ‘[all the elements, having the nature] as has been said before’, i.e. the character of non-existence. “Having enlightened” means ‘having known truly by means of Buddha’s non-discriminative Wisdom’. “Of [all] living beings” means ‘of those [living beings] who are in the state of conformed [in right way], unconformed and wrongly conformed groups’. “Essential nature” means ‘the Matrix of the Tathāgata, which is not different from his own quality by nature’ “Having observed” means ‘having perceived all kinds (i.e. impure, etc.) through the Buddha’s eye to which nothing is obscure’. “Impure” means ‘[impure nature] of the ignorant and common people’ because of obstruction caused by Moral Defilement. “Not removing stains” means ‘[stainful nature] of the Śravakas and Pratyekabuddhas’ because of obstruction on account of knowable things. “Blemished” means ‘[blemished nature] of Bodhisattvas’, because of [their] retaining [the impression of] one of both [obstructions]. [The Compassion is “named] mastery” because it enters well into the gates of accomplished means of training in various ways. “The great Compassion sets forth on all living beings”, because [the Buddha], having realized the characteristics of all living beings through equality, has the intention to lead [the living beings] to the acquisition of their own nature. After this, i.e. having aroused the supreme Wisdom and Compassion, [the Buddha] has no relaxation of activity for effectuating the setting in motion of the Wheel of unparalleled Doctrine. This [activity] should be known as ‘power’ of both [Wisdom and Compassion] in regard of acting for the sake of others. 7) Sva_arthasaṃpad & 8) para_arthasaṃpad: Here, of these six qualities of the Tathāgata, according to order [the quality] connected with the first three qualities, immutable, etc. is ‘the fulfilment of self-benefit’, and [the quality connected with] the remaining three, Wisdom, etc. is ‘the fulfilment of benefit for others’. Besides [there is another meaning]. By the word ‘Wisdom’, the fulfilment of self-benefit is designated, in so far as the highest, eternal and quiescent place has the character of being the basis of his own perfect enlightenment. By the words ‘Compassion’ and ‘Power’, the fulfilment of benefit for others is designated, because of their character of being the basis for setting forth the Wheel of the highest and greatest Doctrine.

III. THE JEWEL OF THE DOCTRINE

ato buddharatnād dharmaratnaprabhāvaneti tadanantaraṃ tadadhikṛtya ślokaḥ |

已說佛寶。次明法寶論曰。依彼佛寶有真法寶。以是義故次佛寶後示現法寶。依彼法寶故說四偈

saṅs rgyas dkon mchog de las chos dkon mchog ’byuṅ ba’i phyir de’i rjes thogs su de’i dbaṅ du byas nas tshigs su bcad ba |

Now, from the Jewel of the Buddha, there arises the Jewel of the Doctrine. Therefore, immediately after [the explanation of] the former, we have one śloka concerning the latter.

yo nāsan na ca san na cāpi sadasan nānyaḥ sato nāsato ’śakyas tarkayituṃ niruktyapagataḥ pratyātmavedyaḥ śivaḥ |
tasmai dharmadivākarāya vimalajñānāvabhāsatviṣe sarvāraṃbaṇarāgadoṣatimiravyāghātakartre namaḥ || 9 ||

非有亦非無亦復非12有無亦非即於彼亦復不離彼不可得思量非聞慧境界出離言語道內心知13清涼彼真妙法日清淨無塵垢大智慧光明普照諸世間能破諸曀障覺觀貪瞋癡一切煩惱等故我今敬禮

gaṅ źig med min yod min yod med ma yin yod med las gźan du’aṅ || brtag par mi nus ṅes tshig daṅ bral so so raṅ gis rig źi ba || dri med ye śes ’od zer snaṅ ldan dmigs pa kun la chags pa daṅ || sdaṅ daṅ rab rib rnam par ’joms mdzad dam chos ñi ma de la ’dud ||

(Kārikā 2). I bow before the sun of the Doctrine, Which is neither non-being nor being, Nor both being and non-being together, And neither different from being nor from non-being; Which cannot be speculated upon and is beyond explanation, But revealed [only] by introspection 2> and is quiescent; And which, with rays of light of the immaculate Wisdom, Destroys passion, hatred and darkness with respect to all the basis of cognition. || 9 ||

anena kiṃ darśitaṃ |
acintyādvayaniṣkalpaśuddhivyaktivipakṣataḥ |
yo yena ca virāgo ’sau dharmaḥ satyadvilakṣaṇaḥ || 10 ||

此偈示現何義。偈言不思議不二無分淨現對依何得何法離法二諦相

’dis ci bstan źe na | bsam med gñis med rtog med pa || dag gsal gñen pa’i phyogs ñid kyi || gaṅ źig gaṅ gis chags bral ba || bden gñis mtshan ñid can de chos ||

(§1. Eightfold Quality of the Doctrine.) What is shown by this śloka? Because of its being unthinkable, non-dual, and being non-discriminative, And because of its pureness, manifestation and hostility; The Doctrine, which is Deliverance and also by which arises Deliverance Has the characteristics of the two Truths. || 10 ||

anena samāsato ’ṣṭābhir guṇaiḥ saṃgṛhītaṃ dharmaratnam udbhāvitam | aṣṭau guṇāḥ katame | acintyatvam advayatā nirvikalpatā śuddhir abhivyaktikaraṇaṃ pratipakṣatā virāgo virāgahetur iti |

此偈略明法寶所攝八種功德。何等為八。一者不可思議。二者不二。三者無分別。四者淨。五者顯現。六者對治。七者離14果。八者離因。

’dis ni mdor bsdu na yon tan brgyad kyis bsdus pa’i chos dkon || mchog mrjod do || yon tan brgyad gaṅ źe na | bsam du med pa ñid daṅ | gñis su med pa ñid daṅ | rnam par rtog pa med pa ñid daṅ | dag pa daṅ | mṅon par gsal bar byed pa daṅ | gñen po’i phyogs ñid daṅ | ’dod chags daṅ bral ba daṅ | ’dod chags daṅ bral ba’i rgyu’o ||

By this verse, in brief, the Jewel of the Doctrine is explained as being contracted by eight qualities. Which are the eight qualities? They are 1) unthinkability, 2) non-duality, 3) non-discriminativeness, 4) purity, 5) [being] manifest, 6) hostility [against obstacles], 7) Deliverance [from passions], and 8) cause of Deliverance.

nirodhamārgasatyābhyāṃ saṃgṛhītā virāgitā |
guṇais tribhis tribhiś caite veditavye yathākramam || 11 ||

離者偈言滅諦道諦等二諦攝取離彼各三功德次第說應知

chags bral ñid ni ’gog pa daṅ || lam gyi bden pa dag gis bsdus || go rims ji bźin de dag kyaṅ || yon tan gsum gsum gyis rig bya ||

(§2. Nirodha-satya and Mārga-satya.) Deliverance is summarized In both truths, Extinction and Path, Which are each to be known By three qualities according to order. || 11 ||

eṣām eva yathākramaṃ ṣaṇṇāṃ guṇānāṃ tribhir ādyair acintyādvayanirvikalpatāguṇair nirodhasatyaparidīpanād virāgasaṃgraho veditavyaḥ | tribhir avaśiṣṭaiḥ śuddhyabhivyaktipratipakṣatāguṇair mārgasatyaparidīpanād virāgahetusaṃgraha iti yaś ca virāgo nirodhasatyaṃ yena ca virāgo mārgasatyena tadubhayam abhisamasya vyavadānasatyadvayalakṣaṇo virāgadharma iti paridīpitam |

此偈明何義。前六功德中初三種功德不思議不二及無分別等。示現彼滅諦攝取離煩惱。應知餘殘有三句。淨顯現對治。示現彼道諦攝取斷煩惱因。應知又證法所有離名為滅諦。以何等法修行斷煩惱名為道諦。以此二諦合為淨法。以二諦相名為離法。

go rims ji lta ba bźin du yon tan drug po de rnams ñid las bsam du med pa daṅ | gñis su med pa daṅ | rnam par rtog pa med pa ste | yon tan daṅ po gsum gyis ni ’gog pa’i bden pa bstan pa’i phyir | ’dod chags daṅ bral bar bsdus par rig par byas la | dag pa daṅ | mṅon par gsal ba daṅ | gñen po’i phyogs ñid de yon tan lhag ma gsum gyis ni lam gyi bden pa bstan pa’i phyir ’dod chags daṅ bral ba’i rgyu ba sdus pa yin no || ’dod chags daṅ bral ba gaṅ yin pa ’gog pa’i bden pa daṅ | gaṅ gis ’dod chags daṅ bral ba lam gyi bden pa de gñis ka mṅon par bsdus te | rnam par byaṅ ba’i bden pa gñis kyi mtshan ñid kyi ’dod chags daṅ bral ba’i chos yin no źes bstan to ||

Of these six qualities, by the first three qualities, i.e. unthinkability, non-duality and non-discriminativeness, the Truth of Extinction is explained. From this [explanation] it should be known that the Deliverance [itself] is contracted. And by the remaining three qualities, i.e. purity, manifestation and hostility, the Truth of Path is explained, and from this, it should be known that the cause of Deliverance is contracted. “That which is Deliverance” means [the Doctrine, as] the Truth of Extinction, and “by which arises the Deliverance” means ‘by [the Doctrine as] the Truth of Path.’ Having joined these two together, it is explained, ‘being of the nature of Deliverance’ means ‘having characteristic of the two purifying Truths’.

atarkyatvād alāpyatvād āryajñānād acintyatā |
śivatvād advayākalpau śuddhyāditrayam arkavat || 12 ||

應知偈言不思量無言智者內智知以如是義故不可得思議清涼不二法及無分別法淨顯現對治三句猶如日

brtag min phyir daṅ brjod min phyir || ’phags pas mkhyen phyir bsam med ñid || źi ñid gñis med rtog med de || dag sogs gsum ni ñi bźin no ||

(§3. The Doctrine as the Truth of Extinction.) Because of its being beyond speculation and explanation, And because of its being the knowledge of Saints, Unthinkability [of the Doctrine should be known]; Because of quiescence it is non-dual and non-discriminative, And three [qualities], purity etc., are akin to the sun. || 12 ||

samāsato nirodhasatyasya tribhiḥ kāraṇair acintyatvaṃ veditavyam | katamais tribhiḥ | asat sat sad asan nobhayaprakāraiś caturbhir api tarkāgocaratvāt | sarvarutaravitaghoṣavākpathaniruktisaṃketavyavahārābhilāpair anabhilāpyatvāt | āryāṇāṃ ca pratyātmavedanīyatvāt |

此偈明何義。略明滅諦有三種法。以是義故不可思議。應知以何義故不可思議。有四義故。何等為四。一者為16無。二者為17有。三者為有無。四者為二。偈言非有亦非無。亦復非有無。亦非即於彼。亦復不離彼故。滅諦有三種法。應知者。此明何義。滅諦非可知。有三種法。何等為三。一者非思量境界故。偈言不可得思量。非聞慧境界故。二者遠離一切聲響名字章句言語相貌故。偈言出離言語道故。三者聖人內證法故。偈言內心知故。

mdor bsdus na ’gog pa’i bden pa ni rgyu gsum gyis bsam du med pa ñid du rig par bya’o || gsum po gaṅ dag gis śe na | med pa daṅ | yod pa daṅ | yod med daṅ | gñis ka ma yin pa ste | rnam pa bźi ka ltar yaṅ rtog ge’i yul ma yin pa’i phyir daṅ | sgra daṅ | skad daṅ | brjod pa daṅ | ṅag gi yul daṅ | ṅes tshig daṅ | brda daṅ | tha sñad daṅ | mṅon par brjod pa dag gis brjod du med pa’i phyir daṅ | ’phags pa rnams kyis so so raṅ gis rig par bya ba yin pa’i phyir ro ||

1) acintyatva: Unthinkability of the Truth of Extinction, in short, should be known by three causes. By which three? Because, 1) it is not a sphere of speculation even by four categories [of existence], i.e. non-being, being, being and non-being together, and neither being nor non-being; 2) it cannot be explained by any sound, voice, speech, way of speech, explanation, agreed term, designation, conversation [and so forth]; and 3) it is to be revealed by the introspection of Saints.

tatra nirodhasatyasya katham advayatā nirvikalpatā ca veditavyā | yathoktaṃ bhagavatā | śivo ’yaṃ śāriputra dharmakāyo ’dvayadharmāvikalpadharmā | atra dvayam ucyate karma kleśāś ca | vikalpa ucyate karmakleśasamudayahetur ayoniśomanasikāraḥ | tatprakṛti nirodhaprativedhād dvayavikalpāsamudācārayogena yo duḥkhasyātyantam anutpāda idam ucyate duḥkhanirodhasatyam | na khalu kasyacid dharmasya vināśād duḥkhanirodhasatyaṃ paridīpitam | yathoktam | anutpādānirodhe mañjuśrīś cittamanovijñānāni na pravartante | yatra cittamanovijñānāni na pravartante tatra na kaścit parikalpo yena parikalpenāyoniśomanasikuryāt | sa yoniśomanasikāraprayukto ’vidyāṃ na samutthāpayati | yac cāvidyāsamutthānaṃ tad dvādaśānāṃ bhavāṅgānām asamutthānam | sājātir iti vistaraḥ | yathoktam | na khalu bhagavan dharmavināśo duḥkhanirodhaḥ | duḥkha nirodhanāmnā bhagavann anādikāliko ’kṛto ’jāto ’nutpanno ’kṣayaḥ kṣayāpagataḥ nityo dhruvaḥ śivaḥ śāśvataḥ prakṛtipariśuddhaḥ sarvakleśakośavinirmukto gaṅgāvālikā vyativṛttair avinirbhāgair acintyair buddhadharmaiḥ samanvāgatas tathāgatadharmakāyo deśitaḥ | ayam eva ca bhagavaṃs tathāgatadharmakāyo ’vinirmuktakleśakośas tathāgatagarbhaḥ sūcyate iti sarvavistareṇa yathāsūtram eva duḥkhanirodhasatyavyavasthānam anugantavyam |

又滅諦云何不二法者。及云何無分別者。如不增不減經中如來說言。舍利弗如來法身清涼。以不二法故。以無分別法故。偈言清涼故。何者是二而說不二所言二者。謂業煩惱。言分別者。所謂集起業煩惱因及邪念等。以知彼自性本來寂滅不二無二行。知苦本來不生。是名苦滅諦。非滅法故名苦滅諦。是故經言。文殊師利。何等法中無心意意識行。彼法中無分別。以無分別故不起邪念。以有正念故不起無明。以不起無明故。即不起十二有支。以不起十二有支故。即名無生。是故聖者勝鬘經言。世尊。非滅法故名苦滅諦。世尊。所言苦滅者。名無始無作無起無盡離盡。常恆清涼不變自性清淨。離一切煩惱藏所纏。世尊過於恆沙。不離不脫不異不思議佛法畢竟成就。說如來法身。世尊。如是如來法身不離煩惱藏所纏。名如來藏。如是等勝鬘經中廣說滅諦應知。

de la ’gog pa’i bden ba ji ltar na gñis su med pa ñid daṅ | rnam par rtog pa med pa ñid du rig par bya źe na | bcom ldan ’das kyis ji skad du gsuṅs pa bźin te | śā ri’i bu ’gog pa źes bya ba ’di chos kyi sku ste | gñis su med pa’i chos can rnam par mi rtog pa’i chos so źe’o || de la gñis ni las daṅ ñon moṅs pa la brjod pa rnam par rtog pa las daṅ ñon moṅs pa kun ’byuṅ ba’i rgyu tshul bźin ma yin pa yid la byed pa la brjod do | de raṅ bźin gyis ’gag par so sor rig pa’i phyir rnam par rtog pa daṅ gñis kun tu spyod pa med pa’i tshul gyis sdug bsṅal gtan ’byuṅ ba med pa gaṅ yin pa ’di ni sdug bsṅal ’gog pa’i bden pa źes bya’i | chos ’ga’ źig źig pa’i phyir ni sdug bsṅal ’gog pa’i bden par ma bstan to || ji skad du || ’jam dpal skye ba med ciṅ ’gag pa med pa ni | sems daṅ yid daṅ rnam par śes pa mi ’jug go || gaṅ la sems daṅ yid daṅ rnam par śes pa mi ’jug pa de la ni kun du rtog pa gaṅ gis tshul bźin ma yin pa yid la byed par ’gyur ba kun du rtog pa ’ga’ yaṅ med do || tshul bźin yid la byed pa la rab tu sbyor ba de ni ma rig pa kun nas sloṅ bar mi byed do || ma rig pa kun las ldaṅ ba med pa gaṅ yin pa de ni srid pa’i yan lag bcu gñis kun nas ldaṅ bar mi byed do || de ni me skye źes bya ba la sogs pa rgyas par gsuṅs pa yin no || ji skad du | bcom ldan ’das chos ’jig pa ni sdug bsṅal ’gog pa ma lags so || bcom ldan ’das sdug bsṅal ’gog pa źes bgyi ba ni | thog ma med pa’i dus can || ma byas pa || ma skyes pa || ma byuṅ ba | zad ba med pa | zad pa daṅ bral ba | rtag pa | brtan pa | źi ba | mi ’jig pa | raṅ bźin gyis yoṅs su dag pa | ñon moṅs pa’i sbubs thams cad las grol ba | rnam par dbyer med pa || bsam gyis mi khyab pa’i saṅs rgyas kyi chos gaṅ gā’i kluṅ gi bye ma las ’das pa daṅ ldan pa de bźin gśegs pa’i chos kyi skur bstan pa ste | bcom || ldan ’das de bźin gśegs pa’i chos kyi sku ’di ñid ñon moṅs pa’i sbubs las ma grol ba ni de bźin gśegs pa’i sñiṅ po źes bgyi’o źes gsuṅs pa bźin te | thams cad rgyas par ni mdo ji lta ba bźin sdug bsṅal ’gog pa’i bden pa rnam par gźag pa rtogs par bya’o ||

2) advayatā & 3) nirvikalpatā. How should here be understood non-duality and non-discriminativeness of the Truth of Extinction? It is taught by the Lord as follows: “O Śāriputra, quiescent is this Absolute Body [of the Buddha], having the nature of being non-dual and non-discriminative”. Here, ‘dual’ means ‘action’ or ‘active force’, [as by deed, word and thought] and ‘Defilement’; ‘discrimination’ means ‘Irrational Thought’ which is the cause of origination of Action and Defilements. By knowing deeply that this Irrational thought is extinct by nature, consequently, there is no origination of duality and discrimination; for this reason there is absolutely no origination of Suffering. This is called the Truth of Extinction of Suffering. It should never be explained that, because of extinction of something, it is [called] the Truth of Extinction of Suffering. It is said as follows: “O Mañjuśrī, in case there is neither origination nor extinction, mental actions as mind, intellect and consciousness never take place. Wherever no mental action takes place, there is no false imagination by which they would think irrationally. One who applies himself with rational thought never makes Ignorance arise. Non-arising of Ignorance means non-arising of the Twelve Parts of Existence. It is called ‘non-birth’, and so forth”. Also said [in the scripture]. “O Lord, extinction of Suffering does not mean the disappearance of element. By the term, ‘Extinction of Suffering’, O Lord, there is designated the Absolute Body of the Tathāgata which is beginningless, immutable, of no birth, non-originated, of no destruction, free from destruction, eternal, constant, quiescent, everlasting, purified by nature, released from covering of all moral defilements, and endowed with inseparable and unthinkable qualities of the Buddha, which are far more than the sands of the Ganga in number. And this very Absolute Body of the Tathāgata, O Lord, [when it is] unreleased from the covering of moral defilements, is called the Matrix of Tathāgata.” Thus all the determination of the Truth of Extinction of Suffering should be understood wholly and in detail according to Sūtras.

asya khalu duḥkhanirodhasaṃjñitasya tathāgatadharmakāyasya prāptihetur avikalpajñānadarśanabhāvanāmārgas trividhena sādharmyeṇa dinakarasadṛśaḥ veditavyaḥ | maṇḍala viśuddhisādharmyeṇa sarvopakleśamalavigatatvāt | rūpābhivyaktikaraṇasādharmyeṇa sarvākārajñeyāvabhāsakatvāt | tamaḥpratipakṣasādharmyeṇa ca sarvākārasatyadarśanavibandhapratipakṣabhūtatvāt |

又以何因得此滅諦如來法身。謂於見道及修道中無分別智三種日。相似相對法應知。偈言。彼真妙法日故。何等為三。一者日輪清淨相似相對法。以遠離一切煩惱垢故。偈言清淨無塵垢故。二者顯現一切色像相似相對法。以一切種一切智能照知故。偈言大智慧光明故。三者對治闇相似相對法。以起一切種智對治法故。偈言普照諸世間故。

sdug bsṅal ’gog pa’i miṅ can de bźin gśegs pa’i chos kyi sku ’di thob pa’i rgyu rnam par mi rtog pa’i ye śes mthoṅ ba daṅ | sgom pa’i lam ni chos mthun pa rnam pa gsum ñid kyis ñi ma daṅ ’dra bar rig par bya ste | dkyil ’khor rnam par dag par chos mthun pas ñe ba’i ñon moṅs pa’i dri ma thams cad daṅ bral ba’i phyir ro || gzugs gsal bar byed par chos mthun pas ni śes bya ba thams cad kyi rnam pa thams cad snaṅ bar byed pa’i phyir ro || mun pa’i gñen por chos mthun pas ni de kho na mthoṅ ba’i gegs kyi rnam pa thams cad gñen por gyur pa’i phyir ro ||

(§4. The Doctrine as the Truth of Path.) 4) śuddhi, 5) abhivyaktikaraṇa & 6) pratipakṣatā: Now indeed, the way to attain the Absolute Body of Tathāgata named Extinction of Suffering is the Path of perception and practice based upon the non discriminative Wisdom. And this [Path] is to be known as similar to the sun with threefold common characteristics. [Namely] 1) through the common characteristic of purity of the disk, because of being apart from all the minor defilements and stains; 2) through the common characteristic of being the manifestor of forms, because of making manifest knowable things of all kinds; and 3) through the common characteristic of hostility against darkness, because of being the enemy of all kinds of obstacles against the true perception.

vibandhaḥ punar abhūtavastunimittārambaṇamanasikārapūrvikā rāgadveṣamohotpattir anuśayaparyutthānayogāt | anuśayato hi bālānām abhūtam atatsvabhāvaṃ vastu śubhākāreṇa vā nimittaṃ bhavati rāgotpattitaḥ | pratighākāreṇa vā dveṣotpattitaḥ | avidyākāreṇa vā mohotpattitaḥ | tac ca rāgadveṣamohanimittam ayathābhūtam ārambaṇaṃ kurvatām ayoniśomanasikāraś cittaṃ paryādadāti | teṣām ayoniśomanasikāraparyavasthitacetasāṃ rāgadveṣamohānām anyatamakleśasamudācāro bhavati | te tato nidānaṃ kāyena vācā manasā rāgajam api karmābhisaṃskurvanti | dveṣajam api mohajam api karmābhisaṃskurvanti | karmataś ca punarjanmānubandha eva bhavati | evam eṣāṃ bālānām anuśayavatāṃ nimittagrāhiṇām ārambaṇacaritānām ayoniśomanasikārasamudācārāt kleśasamudayaḥ | kleśasamudayāt karmasamudayaḥ | karmasamudayāj janmasamudayo bhavati | sa punar eṣa sarvākārakleśakarmajanmasaṃkleśo bālānām ekasya dhātor yathābhūtam ajñānād adarśanāc ca pravartate |

又以何者是所治法。所謂依取不實事相。虛妄分別念。生貪瞋癡結使煩惱。此明何義。愚癡凡夫依結使煩惱。取不實事相。念故起於貪心。依瞋恚故4起於瞋心。依於無明虛妄念故起於癡心。又復依彼貪瞋癡等虛妄分別。取不實事相。念起邪念心。依邪念心起於結使。依於結使起貪瞋癡。以是義故。身口意等造作貪5業瞋業癡業。依此業故。復有生生不斷不絕。如是一切愚癡凡夫。依結使煩惱集起邪念。依邪念故起諸煩惱。依煩惱故起一切業。依業起生。如是此一切種諸煩惱染業染生染。愚癡凡夫不如實知。不如實見一實性界。

gegs kyaṅ yaṅ dag pa ma yin pa’i dṅos po rgyu mtshan gyi yul yid la byed pa sṅon du ’gro ba can bag la ñal ba daṅ kun nas ldaṅ ba daṅ ldan pas | ’dod chags daṅ | źe sdaṅ daṅ | gti mug skye’o || bag la ñal las ni yaṅ dag pa ma yin pa de’i raṅ bźin ma yin pa’i dṅos po byis pa rnams la ’dod chags bskyed pas na sdug pa’i rnam par ram | źe sdaṅ bskyed pas khoṅ khro ba’i rnam par ram | gti mug bskyed pas ma rig pa’i rnam pas rgyu mtshan du ’gyur ro || ’dod chags daṅ | źe sdaṅ daṅ | gti mug gi rgyu mtshan yaṅ dag pa ma yin pa de yaṅ dmigs par byed pas na tshul bźin ma yin pa yid la byed pas sems yoṅs su len to || sems tshul bźin ma yin pa yid la byed bar gnas pa de dag la | ’dod chags daṅ | źe sdaṅ daṅ | gti mug rnams las gaṅ yaṅ ruṅ ba’i ñon moṅs pa kun du spyod par ’gyur ro || de dag gźi de las lus daṅ ṅag daṅ yid kyi ’dod chags las skyes pa’i las kyaṅ mṅon par ’du byed | źes sdaṅ las skyes pa daṅ | gti mug las skyes pa’i las kyaṅ mṅon par ’du byed do || las las kyaṅ skye ba ’brel ba kho nar ’gyur ro || de ltar na byis pa bag la ñal daṅ ldan pa mtshan mar ’dzin pa can | dmigs pa la spyod pa de dag la chul bźin ma yin pa yid la byed ba kun ’byuṅ ba las ñon moṅs pa kun ’byuṅ ṅo || ñon moṅs pa kun ’byuṅ ba las ni las kun ’byuṅ ṅo || las kun ’byuṅ ba las ni skye ba kun ’byuṅ bar ’gyur ro || byis pa rnams kyis ñon moṅs pa daṅ las daṅ skye ba’i kun nas ñon moṅs pa’i rnam pa ’di thams cad kyaṅ khams gcig yaṅ dag pa ji lta ba bźin ma śes pas rab tu ’jug go ||

And ‘bondage’ means the origination of Desire, Hatred and Ignorance preceded by the thought which takes its basis [of cognition] upon the characteristic of unreal things. It is due to the union of the state of tendency with manifested state [of defilement]. Indeed, people regard the unreal, i.e., ‘not of its nature’ thing as the [real] characteristic because of its desirable looks when Desire comes forth from its state of tendency; when Hatred comes forth [from its state of tendency], [they regard the unreal thing as the real characteristic] because of its detestable looks; and when Ignorance comes forth, then it is the same because of its obscure looks. And of those people who incorrectly take hold of characteristics of Desire, Hatred and Ignorance as the basis of cognition, the Irrational Thought occupies their mind. For those people whose mind is occupied with the Irrational Thought, there takes place the Defilement of any one of Desire, Hatred and Ignorance. Due to this [origination of Defilement], they make the actions born of Desire by means of body, speech and thought, and also [in the same way] they produce the action born of Hatred, the action born of Ignorance. Furthermore, from Action there results Rebirth. Thus these people, having tendencies [of Desire, Hatred and Ignorance], regarding the [unreal] characteristic [as real], and making it the basis of cognition, [affectionally] hanging on it, produce the Irrational Thought, from which consequently arises Defilement. Because of origination of Defilement, there arises Action; from the origination of Action, there arises Rebirth. And all kinds of impurity of these Defilements, Action, Rebirth, etc. come forth because people do not know, nor perceive the one [real] Essence as it is.

sa ca tathā draṣṭavyo yathā parigaveṣayan na tasya kiṃcin nimittam ārambaṇaṃ vā paśyati | sa yadā na nimittaṃ nārambaṇaṃ vā paśyati tadā bhūtaṃ paśyati | evam ete dharmās tathāgatenābhisaṃbuddhāḥ samatayā samā iti | ya evam asataś ca nimittārambaṇasyādarśanāt sataś ca yathābhūtasya paramārthasatyasya darśanāt tadubhayor anutkṣepāprakṣepasamatājñānena sarvadharmasamatābhisaṃbodhaḥ so ’sya sarvākārasya sattvadarśanavibandhasya pratipakṣo veditavyo yasyodayād itarasyātyantam asaṃgatirasam avadhānaṃ pravartate | sa khalv eṣa dharmakāyaprāptihetur avikalpajñānadarśanabhāvanāmārgo vistareṇa yathāsūtraṃ prajñāpāramitānusāreṇānugantavyaḥ |

如彼如實性。觀察如實性而不取相。以不取相故。能見實性。如是實性諸佛如來平等證7知。又不見如是虛妄法相。如實知見。如實有法真如法界。以見第一義諦故。如是二法不增不減。是故名為平等證智。是名一切種智。所治障法應如是知。以起真如智對治法故。彼所治法畢竟不復生起現前。偈言能破8諸曀障覺觀貪瞋癡一切煩惱等故。又此得滅諦如來法身。因於見道9中及修道中無分別智。廣說如摩訶般若波羅蜜等。修多羅中言。須菩提。真如如來真如平等無差別。如是等應知。

byis pa rnams kyis ñon moṅs pa daṅ las daṅ skye ba’i kun nas ñon moṅs pa’i rnam pa ’di thams cad kyaṅ khams gcig yaṅ dag pa ji lta ba bźin ma śes pas rab tu ’jug go || de yaṅ ji lta bur yoṅs su btsal ba na de’i rgyu mtshan ma dmigs pa ’ga’ yaṅ mi mthoṅ ba de ltar blta bar bya’o || gaṅ gi tshe rgyu mtshan nam dmigs pa mi mthoṅ ba de’i tshe yaṅ dag pa mthoṅ ba yin te | de ltar na chos de dag de bźin gśegs pas mñam pa ñid kyis mñam par mṅon par rdzogs par saṅs rgyas so || gaṅ źig de ltar med pa’i rgyu mtshan gyi dmigs pa ma mthoṅ ba’i phyir daṅ | yod pa yaṅ dag pa ji lta ba bźin du gyur pa don dam pa’i bden pa mthoṅ ba’i phyir gñis ka bsal ba med pa daṅ | bźag pa med pa mñam pa ñid kyi ye śes kyi chos thams cad mñam pa ñid du mṅon par byaṅ chub pa de ni gaṅ źig skyes pas cig śos gtan bral ba daṅ med par rtogs par ’gyur ba kho na mthoṅ ba’i gegs kyi rnam pa ’di mtha’ dag gi gñen por rig par bya’o || chos kyi sku ’thob pa’i rgyu rnam par rtog pa med pa’i ye śes mthoṅ ba daṅ sgom pa’i lam de yaṅ rgyas par ni śes rab kyi pha rol tu phyin pa’i rjes su ’braṅs te mdo ji lta ba bźin rtogs par bya’o ||

[On the other hand] these impurities should be seen in the same manner as by a perfect investigator who does not perceive any [unreal] characteristic nor any basis of these impurities. [Because], when he perceives neither characteristic nor basis, then can he perceive the Reality. Thus, these elements are perfectly realized by the Tathāgata as equal through equality. And thus, this realization of all natures by Wisdom, as being equal without any addition nor diminution because of these two facts, i.e. because we cannot see any characteristic nor basis of non-being, and we can see the real character of being as the absolute truth, this is to be known as the ‘enemy’ of all kinds of obstacles against the true perception. And because of the origination of this enemy, there is absolutely no aśociation nor harmony of the obstacles. This is indeed the Path of perception and practice based upon the non-discriminative Wisdom, which is the cause of attaining the Absolute Body [of the Tathāgata] and which is to be understood in detail according to the Sūtra named Prajnāpāramitā.

IV. THE JEWEL OF THE COMMUNITY

ato mahāyānadharmaratnād avaivartikabodhisattvagaṇaratnaprabhāvaneti tadanantaraṃ tadadhikṛtya ślokaḥ |

已說法寶。次說僧寶論曰。依大乘法寶。有不退轉菩薩僧寶。以是義故。次法寶後示現僧寶。依彼僧寶故。說四偈

theg pa chen po’i chos dkon mchog de las phyir mi ldog pa’i byaṅ chub sems dpa’i tshogs rin po che ’byuṅ bas de’i rjes thogs su de’i dbaṅ du byas nas tshigs su bcad pa |

Now, from the Jewel of the Doctrine of the Great Vehicle, there arises the Jewel of the Community of Bodhisattvas who are abiding in the irreversible state. Therefore, immediately after [the explanation of] the former, we have one śloka referring to the latter.

ye samyak pratividhya sarvajagato nairātmyakoṭiṃ śivāṃ taccittaprakṛtiprabhāsvaratayā kleśāsvabhāvekṣaṇāt |
sarvatrānugatam anāvṛtadhiyaḥ paśyanti saṃbuddhatāṃ tebhyaḥ sattvaviśuddhyanantaviṣayajñānekṣaṇebhyo namaḥ || 13 || anena kiṃ darśitam |
yathāvadyāvadadhyātmajñānadarśanaśuddhitaḥ |
dhīmatām avivartyānām anuttaraguṇair gaṇaḥ || 14 ||

正覺正知者見一切眾生清淨無有我寂靜真實際以能知於彼自性清淨心見煩惱無實故離諸煩惱無障淨智者如實見眾生自性清淨性佛法僧境界無閡淨智眼見諸眾生性遍無量境界故我今敬禮此偈示現何義。偈言如實知內身以智見清淨故名無上僧諸佛如來說

sems de raṅ bźin ’od gsal bas na ñon moṅs ṅo bo med gzigs pas || gaṅ dag ’gro kun bdag med || mtha’ źi yaṅ dag rtogs nas thams cad la || rdzogs pa’i saṅs rgyas rjes źugs gzigs pa sgrib pa med pa’i blo mṅa’ ba || sems can rnam dag mtha’ yas yul can ye śes gzigs mṅa’ de la ’dud || ’dis ci bstan źe na | ji bźin ji sñed naṅ gi ni || ye śes gźigs pa dag pa’i phyir || blo ldan phyir mi ldog pa’i tshogs || bla med yon tan daṅ ldan ñid ||

(Kārikā 3) I bow before those who, having understood perfectly The extremity of non-substantiality of all the worlds as quiescent, Because of their perception of the unreality of defilements Through the brightness of the innate pure mind of all the world, Perceive the Buddhahood penetrating everywhere; Those whose intellect is unobscured, And whose eye of Wisdom has its objects In the pureness and infinitude of the living beings. || 13 || (§1. Manner and Extent of the Perception of the Community.) What is shown by this śloka? Because of its purity of perception by introspective knowledge, So far as its manner and extent are concerned, The Community of irreversible Bodhisattvas [Is endowed] with the supreme qualities. || 14 ||

anena samāsato ’vaivartikabodhisattvagaṇaratnasya dvābhyām ākārābhyāṃ yathāvadbhāvikatayā yāvadbhāvikatayā ca lokottarajñānadarśanaviśuddhito ’nuttaraguṇānvitatvam udbhāvitam |

’dis ni mdor bsdus na ji lta ba bźin yod pa daṅ ji sñed yod pa ste | rgyu gñis kyis ’jig rten las ’das pa’i ye śes kyi gzigs pa rnam par dag pa’i phyir phyir mi ldog pa’i byaṅ chub sems dpa’i tshogs dkon mchog bla na med pa’i yon tan daṅ ldan pa ñid bstan to ||

By this it is explained, in brief, that the Jewel of the Community of irreversible Bodhisattvas is endowed with supreme qualities, because of its purity of perception by supermundane knowledge, with respect to two aspects, [manner and extent] i.e. ‘being as it is’ and ‘being as far as’.

yathāvat tajjagacchāntadharmatāvagamāt sa ca |
prakṛteḥ pariśuddhatvāt kleśasyādikṣayekṣaṇāt || 15 ||

此偈明何義。偈言如實見眾生寂靜真法身以見性本淨煩惱本來無

’gro ba źi ba’i chos ñid du || rtogs phyir ji lta ñid de yaṅ || raṅ bźin gyis ni yoṅs dag phyir || ñon moṅs gdod nas zad phyir ro ||

(a. Right Manner of Perception.) Their manner [of perception] is ‘as it is’, Because they have understood the quiescent nature of the world, And this [understanding] is caused by The purity [of the innate mind] and Their perception of the defilement as being destroyed from the outset. || 15 ||

tatra yathāvadbhāvikatā kṛtsnasya pudgaladharmākhyasya jagato yathāvan nairātmyakoṭer avagamād veditavyā | sa cāyam avagamo ’tyantādiśāntasvabhāvatayā pudgala dharmāvināśayogena samāsato dvābhyāṃ kāraṇābhyām utpadyate | prakṛtiprabhāsvaratā darśanāc ca cittasyādikṣayanirodhadarśanāc ca tadupakleśasya | tatra yā cittasya prakṛtiprabhāsvaratā yaś ca tadupakleśa ity etad dvayam anāsrave dhātau kuśalākuśalayoś cittayor ekacaratvād dvitīyacittānabhisaṃdhānayogena paramaduṣprativedhyam | ata āha | kṣaṇikaṃ bhagavan kuśalaṃ cittam | na kleśaiḥ saṃkliśyate | kṣaṇikam akuśalaṃ cittam | na saṃkliṣṭam eva tac cittaṃ kleśaiḥ | na bhagavan kleśās tac cittaṃ spṛśanti | katham atra bhagavann asparśanadharmi cittaṃ tamaḥkliṣṭaṃ bhavati | asti ca bhagavann upakleśaḥ | asty upakliṣṭaṃ cittam | atha ca punar bhagavan prakṛtipariśuddhasya cittasyopakleśārtho duṣprativedhyaḥ | iti vistareṇa yathāvadbhāvikatām ārabhya duṣprativedhārthanirdeśo yathāsūtram anugantavyaḥ |

此偈明何義。以如實見本際。以來我空法空應知。偈言正覺正知者。見一切眾生清淨無有我。寂靜真實際故。又彼如實知無始世來本際寂靜無我無法。非滅煩惱證時始有。此明何義。此見自性清淨法身。略說有二種法。何等為二。一者見性本來自性清淨。二者見諸煩惱本來寂滅。偈言以能知於彼自性清淨心見煩惱無實故離諸煩惱故。又自性清淨心本來清淨。又本來常為煩惱所染。此二種法於彼無漏真如。法界中善心不善心俱。更無第三心。如是義者難可覺知。是故聖者勝鬘經言。世尊。剎尼迦善心。非煩惱所染剎尼迦不善心。亦非煩惱所染。煩惱不觸心。心不觸煩惱。云何不觸法而能得染心。世尊。然有煩惱有煩惱染心。自性清淨心而有染者。難可了知。如是等聖者勝鬘經中廣說。

de la ji lta ba bźin yoṅ pa ñid ni chos daṅ gaṅ zag ces bya ba’i ’gro ba thams cad kyi bdag med pa’i mtha’ ji lta ba bźin rtogs pa las rig par bya’o || gtan du gzod ma nas źi ba’i ṅo bo ñid kyis gaṅ zag daṅ chos ’jig pa med pa’i tshul du rtogs pa de yaṅ mdor bsdu na rgyu gñis las skyes te | sems raṅ bźin gyis ’od gsal bar mthoṅ ba’i phyir daṅ | de’i ñe ba’i ñon moṅs pa gdod ma nas zad ciṅ ’gags par mthoṅ ba’i phyir ro || de la sems raṅ bźin gyis ’od gsal ba gaṅ yin pa daṅ | de’i ñe ba’i ñon moṅs pa źes bya ba gaṅ yin pa ’di gñis ni dge ba daṅ mi dge ba’i sems dag las gcig rgyu bas sems gñis pa mtshams sbyor ba med pa’i tshul gyis zag pa med pa’i dbyiṅs la mchog tu rtogs par dka’ ba yin no || de’i phyir na bcom ldan ’das dge ba’i sems ni skad cig ma ste | ñon moṅs pa dag gis ñon moṅs par mi ’gyur ro || mi dge ba’i sems ni skad cig ma ste | sems de ni ñon moṅs pa dag gis ñon moṅs pa ma lags pa ñid do || bcom ldan ’das ñon moṅs pa ni sems la mi reg la sems ñon moṅs pa yaṅ ma lags na | bcom ldan ’das ’di la ji ltar reg pa’i chos can ma lags pa’i sems mun pas ñon moṅs par ’gyur | bcom ldan ’das ñe ba’i ñon moṅs pa ni mchis la | ñe bar ñon moṅs par ’gyur ba’i sems ni ma mchis so || bcom ldan ’das de lta lags mod kyi raṅ bźin gyis yoṅs su dag pa’i sems ñe bar ñon moṅs pa’i don rtogs par dka’o źes gsuṅs te | ji lta ba bźin du yod pa nas brtsams te rtogs par dka’ ba’i bar rgyas par bstan pa ni mdo ji lta ba bźin du rig par bya’o ||

Here, ‘being as it is’ should be understood thus: because, [with respect to the manner], they (i.e. Bodhisattvas) have understood the extremity of non-substantiality of the whole world called Individualities and Separate Elements as it is. And this understanding, relating to the non-annihilation of Individualities and Separate Elements because of their nature of absolute quiescence from the outset, is produced, in short, by two causes. Namely, because of their perception of the innate brightness of the mind, and because of their perception of being destroyed from the outset’, i.e. the extinction of defilements on the mind. Here, these two, i.e. the innate brightness of the mind and the defilement on the mind, are quite difficult to be understood in relation to the fact that, in the immaculate sphere, there is no succession of a second mind because both minds, good and bad, act together as one and the same. Therefore, it is said: “O Lord, a good mind is momentary; it cannot be afflicted by defilements. The bad mind is [also] momentary; even this [bad] mind cannot be afflicted by defilements. O Lord, defilements cannot touch that mind. [And the mind cannot be touched by the Defilements]. O Lord, how is it pośible that the mind, of untouchable character, can be afflicted by darkness? O Lord, still there is defilement and there is defiled mind. Moreover, O Lord, the meaning that the mind purified by nature is defiled is difficult to be understood”. Thus, with reference to [the manner of] ‘being as it is’, the explanation of the meaning ‘difficult to be understood’ should be understood in detail according to the Sūtra.

yāvadbhāvikatā jñeyaparyantagatayā dhiyā | sarvasattveṣu sarvajñadharmatāstitvadarśanāt || 16 || tatra yāvadbhāvikatā sarvajñeyavastuparyantagatayā lokottarayā prajñayā sarva sattveṣv antaśas tiryagyonigateṣv api tathāgatagarbhāstitvadarśanād veditavyā | tac ca darśane bodhisattvasya prathamāyām eva bodhisattvabhūmāv utpadyate sarvatragārthena dharmadhātu prativedhāt |

自性清淨心及煩惱所染應知。又有二種修行。謂如實修行。及遍修行。難證知義。如實修行者。謂見眾生自性清淨佛性境界故。偈言無障淨智者如實見眾生自性清淨性佛法身境界故。遍修行者。謂遍十地一切境界故。見一切眾生有一切智故。又遍一切境界者。以遍一切境界。依出世間慧。見一切眾生乃至畜生有如來藏應知。彼見一切眾生有真如佛性。初地菩薩摩訶薩以遍證一切真如法界故。偈言無閡淨智眼見諸眾生性遍無量境界故。

śes bya mthar thug rtogs pa’i blos || thams cad mkhyen pa’i chos ñid ni || sems can thams cad la yod pa || mthoṅ phyir ji sñed yod pa ñid || de la ji sñed yod pa ñid ni śes bya’i dṅos po mtha’ dag mthar thug par rtogs pa la ’jig rten las ’das pa’i śes rab kyis sems can thams cad la tha na dud ’gro’i skye gnas su gyur pa rnams la yaṅ de bźin gśegs pa’i sñiṅ po yod pa ñid mthoṅ ba las rig par bya’o || byaṅ chub sems dpa’i mthoṅ ba de yaṅ byaṅ chub sems dpa’i sa daṅ po ñid las skye ste | chos kyi dbyiṅs kun tu ’gro ba’i don du rtogs pa’i phyir ro ||

(b. Unlimited Extent of Perception.) Their extent [of perception] is ‘as far as’, Because they perceive the existence Of the nature of Omniscience in all living beings, By the intellect reaching as far as the limit of the knowable. || 16 || Here, ‘being as far as’ should be understood thus: because [with respect to the extent], they perceive the existence of the Matrix of the Tathāgata in all living beings, up to those who are in the animal kingdom, by means of the supermundane intellect which reaches as far as the limit of all knowable things. And this perception of Bodhisattvas takes place in the first Stage of the Bodhisattva, because [verily in that Stage], the Absolute Essence is realized in the sense of all-pervading.

ity evaṃ yo ’vabodhas tatpratyātmajñānadarśanam |
tacchuddhir amale dhātāv asaṅgāpratighā tataḥ || 17 ||

如是內身自覺知。彼無漏法界無障無閡。

de ltar rtogs pa gaṅ yin de || so so raṅ śes mthoṅ ba ñid || dri med dbyiṅs la chags med daṅ || thogs med phyir de dag pa yin ||

(§2. Introspective Character of Bodhisattva‘s Perception.) Thus, what is called ‘understanding in such a way’, That is the perception by one‘s own wisdom. It is pure in the Immaculate Sphere, Because it is free from attachment and has no hindrance. || 17 ||

ity evam anena prakāreṇa yathāvadbhāvikatayā ca yāvadbhāvikatayā ca yo lokottaramārgāvabodhas tad āryāṇāṃ pratyātmam ananyasādhāraṇaṃ lokottarajñānadarśanam abhipretam | tac ca samāsato dvābhyāṃ kāraṇābhyām itaraprādeśikajñānadarśanam upanidhāya suviśuddhir ity ucyate | katamābhyāṃ dvābhyām | asaṅgatvād apratihatatvāc ca | tatra yathāvadbhāvikatayā sattvadhātuprakṛtiviśuddhaviṣayatvād asaṅgam yāvadbhāvikatayānantajñeyavastuviṣayatvād apratihatam |

依於二法。一者如實修行。二者遍修行。此明何義。謂出世間如實內證真如法智。不共二乘凡夫人等應知。此明何義。菩薩摩訶薩出世間清淨證智。略說有二種。勝聲聞辟支佛證智。何等為二。一者無障。二者無礙。無障者。謂如實修行。見諸眾生自性清淨境界。故名無障。無閡者。謂遍修行。以如實知無邊境界。故名無閡。

de ltar ji lta ba bźin du yod pa ñid daṅ ji sñed pa yod pa ñid kyi rnam pa ’dis ’jig rten las ’das pa’i lam rtogs pa gaṅ yin pa de ni ’phags pa rnams kyi gźan daṅ thun moṅ ma yin pa so so raṅ gis ’jig rten las ’das pa’i ye śes kyi gzigs par ’dod do || de yaṅ mdor bsdu na rgyu gñis kyis na cig śos ñi tshe ba’i ye śes kyis mthoṅ ba la ltos nas śin tu rnam par dag pa źes brjod do || gñis po gaṅ dag gis śe na | chags pa med pa’i phyir daṅ | thogs pa med pa’i phyir ro || de la ji lta ba bźin brjod pa ñid kyis sems can gyi khams raṅ bźin gyis rnam par dag pa’i yul || can gyi phyir ni chags pa med pa yin la | ji sñed yod pa ñid kyis śes bya’i dṅos po mtha’ med pa’i yul can gyi phyir ni thogs pa med pa yin no ||

‘Thus, in such a way’, by this way, i.e. through ‘being as it is’ and ‘being as far as’; what is called ‘understanding’ of the supermundane path, is here intended to be the perception of the Saints by the supermundane wisdom of their own, i.e. uncommon to others. And this [perception] is called perfectly pure in comparison with the superficial knowledge of everyday life because, in brief, of two reasons. Which ones? Because it is ‘free from any attachment’, and because it ‘has no hindrance’. Here, as its field is the innate purity of the Essence of living beings through its being as it is, the perception [of the Saints] is free from any attachment; and through its being as far as, its field is the unlimited number of knowable objects, therefore, that perception has no hindrance.

jñānadarśanaśuddhyā buddhajñānād anuttarāt |
avaivartyād bhavanty āryāḥ śaraṇaṃ sarvadehinām || 18 ||

此明何義。偈言如實知見道見清淨佛智故不退聖人能作眾生依

ye śes gzigs pa dag pas na || saṅs rgyas ye śes bla med phyir || ’phags pa phyir mi ldog pa ni || lus can kun gyi skyabs yin no ||

(§3. Superiority of Bodhisattva’s Community) Through the purity of their perception by wisdom, It is superior as [being the same as] Buddha’s Wisdom. Therefore, the Saints abiding in the irreversible state Are [worthy of being] the refuge of all living beings. || 18 ||

itīyaṃ jñānadarśanaśuddhir avinivartanīyabhūmisamārūḍhānāṃ bodhisattvānām anuttarā yās tathāgatajñānadarśanaviśuddher upaniṣadgatatvād anuttarā veditavyā tadanyebhyo vā dānaśīlādibhyo bodhisattvaguṇebhyo yadyogād avinivartanīyā bodhisattvāḥ śaraṇa bhūtā bhavanti sarvasattvānām iti | śrāvakasaṃgharatnāgrahaṇaṃ bodhisattvagaṇaratnānantaraṃ tatpūjānarhatvāt | na hi jātu paṇḍitā bodhisattvaśrāvakaguṇāntarajñā mahābodhivipulapuṇyajñānasaṃbhārāpūrya māṇajñānakaruṇāmaṇḍalam aprameyasattvadhātugaṇasaṃtānāvabhāsapratyupasthitam anuttaratathāgata pūrṇacandragamanānukūlamārgapratipannaṃ bodhisattvanavacandram utsṛjya prādeśikajñāna niṣṭhāgatam api tārārūpavat svasaṃtānāvabhāsapratyupasthitaṃ śrāvakaṃ namasyanti | parahitakriyāśayaviśuddheḥ saṃniśrayaguṇenaiva hi prathamacittotpādiko ’pi bodhisattvo niranukrośam ananyapoṣigaṇyam anāsravaśīlasaṃvaraviśuddhiniṣṭhāgatam āryaśrāvakam abhibhavati | prāg eva tadanyair daśavaśitādibhir bodhisattvaguṇaiḥ | vakṣyati hi | yaḥ śīlam ātmārthakaraṃ bibharti duḥśīlasattveṣu dayāviyuktaḥ | ātmaṃbhariḥ śīladhanapraśuddho viśuddhaśīlaṃ na tam āhur āryam || yaḥ śīlam ādāya paropajīvyaṃ karoti tejo ’nilavāribhūvat | kāruṇyam utpādya paraṃ pareṣu sa śīlavāṃs tatpratirūpako ’nya iti ||

此偈明何義。又依初地菩薩摩訶薩證智。清淨見道不退地乘。能作見彼無上菩提清淨勝因應知。偈言如實知見道見清淨佛智故。此初地證智。勝餘菩薩摩訶薩布施持戒等波羅蜜功德。以是義故。菩薩摩訶薩依如實見真如證智。是故能與一切眾生天龍八部聲聞辟支佛等作歸依處。偈言不退聖人能作眾生依故問曰。以何義故。不明歸依聲聞僧寶。答曰。菩薩僧寶功德無量。是故應供。以應供故。合應禮拜……歎供養。聲聞之人無如是義。以是義故。不明歸依聲聞僧寶。此明何義。偈言境界諸功德證智及涅槃諸地淨無垢滿足大慈悲生於如來家具足自在通果勝最無上是勝歸依義此偈明何義。略說菩薩十種勝義。過諸聲聞辟支佛故。何等為十。一者觀勝。二者功德勝。三者證智勝。四者涅槃勝。五者地勝。六者清淨勝。七者平等心勝。八者生勝。九者神力勝。十者果勝。觀勝者謂觀真如境界。是名觀勝偈言境界故。功德勝者。菩薩修行無厭足不同二乘少欲等。是名功德勝。偈言功德故。證智勝者。證二種無我。是名證智勝。偈言證智故。涅槃勝者。教化眾生故。是名涅槃勝。偈言涅槃故。地勝者。所謂十地等。是名地勝。偈言諸地故。清淨勝者。菩薩遠離智3障。是名清淨勝。偈言淨無垢故。平等心勝者。菩薩大悲遍覆。是名平等心勝。偈言滿足大慈悲故。生勝者。諸菩薩生無生故。是名生勝。偈言生於如來家故。神力勝者。謂三昧自在神通等力勝。是名神力勝。偈言具足三昧自在通故。果勝者。究竟無上菩提故。是名果勝。偈言果勝最無上故。此明何義。有黠慧人。知諸菩薩功德無量修習菩提。無量無邊廣大功德。有大智慧慈悲圓滿。為照知彼無量眾生性行稠林。猶如初月。唯除諸佛如來滿月。菩薩摩訶薩。知諸聲聞乃至證得阿羅漢道。少智慧人無大悲心。為照自身。猶如星宿。既如是知。欲取如來大滿月身。修菩提道。而當棄捨初月。菩薩起心禮拜供養。共餘星宿聲聞辟支佛者。無有是處。此復何義。明為利益一切眾生初始發起菩提之心。諸菩薩等已能降伏不為利益他眾生身為自利益修持無漏清淨禁戒乃至證得阿羅漢果聲聞之人。何況其餘。得十自在等。無量無邊功德菩薩摩訶薩。而同聲聞辟支佛等少功德人。無有是處。以是義故。經中偈言若為自身故修行於禁戒遠離大4慈心捨破戒眾生以為自身故護持禁戒則如是持戒者佛說非清淨若為他人故修行於禁戒能利益眾生如地水火風以為他眾生起第一悲心是名淨持戒餘似非清淨

de ltar phyir mi ldog pa’i sa la gnas pa’i byaṅ chub sems dpa’ rnams kyi ye śes kyi gzigs pa de ni bla na med pa de bźin gśegs pa’i ye śes kyi gzigs pa rnam par dag pa daṅ ñe bar gnas par ’gyur ba’i phyir ram | gaṅ daṅ ldan pas phyir mi ldog pa’i byaṅ chub sems dpa’ sems can thams cad kyi skyabs su gyur pa ñid du ’gyur ba’i phyir | de las gźan pa tshul khrims la sogs pa byaṅ chub sems dpa’i yon tan rnams las bla na med pa ñid du rig par bya’o || byaṅ chub sems dpa’i dge ’dun gyi rjes thogs su ñan thos kyi dge ’dun dkon mchog ni ma smos te | de mchod par ’os pa ma yin pa’i phyir ro || mkhas pa byaṅ chub sems dpa’ daṅ | ñan thos kyi yon tan gyi khyad par śes pa ni nam yaṅ byaṅ chub chen po’i bsod nams daṅ | ye śes kyi tshogs rgya chen po rdzogs par byed pa | śes rab daṅ | sñiṅ rje’i dkyil ’khor can gźal du med pa’i sems can gyi khams snaṅ bar ñe bar gnas pa | bla na med pa’i de bźin gśegs pa’i zla ba ña ba thob pa daṅ rjes su mthun pa’i lam du źugs pa | byaṅ chub sems dpa’ zla ba tshes pa dor nas ñi tshe ba’i ye śes kyi mthar thug pa skar ma’i gzugs ltar raṅ gi rgyud snaṅ ba ñe bar gnas pa’i ñan thos la nam yaṅ phyag byed pa ni ma yin te | gźan la phan par byed pa’i bsam pa rnam par ma dag pa’i phyir ro || yaṅ dag par brten pa’i yon tan ñid kyis sems daṅ po bskyed pa’i byaṅ chub sems dpas kyaṅ rjes su brtse ba med pa gźan rgyas par byed pa daṅ mi ldan pa’i ’phags pa’i ñan thos zag pa med pa’i tshul khrims kyi sdom pa rnam par dag pa’i mthar phyin par gyur pa yaṅ zil gyis gnon na | de las gźan pa’i yon tan dbaṅ bcu la sogs pa lta ci smos te | gaṅ gi phyir | gaṅ źig tshul khrims bdag don byed pas rnam rgyas śiṅ || tshul khrims ’chal ba’i sems can rnams la brtse bral ba || bdag ñid rgyas byed tshul khrims nor gyis rab dag pa | ’phags pa de ni tshul khrims rnam par dag mi brjod || gaṅ źig gźan la mchog tu sñiṅ rje bskyed nas ni || tshul khrims yaṅ dag blaṅs pa byas te me rluṅ daṅ || chu daṅ sa bźin gźan dag ñe bar ’tsho byed pa || de ni khrims ldan gźan ni de yi gzugs brñan yin || źes bśad do ||

Thus, this ‘purity of perception by wisdom’ of Bodhisattvas who mounted to the Stage of being irreversible is to be known as ‘the supreme’, because it approached the highest purity of the perception of Buddha‘s Wisdom; or otherwise, because it is superior to the other qualities of Bodhisattva, donation, moral conduct, etc. On account of this purity, it is said that Bodhisattvas in the irreversible state are worthy of being the refuge of all living beings. There is no mention of the Jewel of Community of the Śrāvakas, immediately after the Jewel of Community of the Bodhisattvas, because the former is not worthy of being worshipped. Indeed, there is no wise man who, having known the distinction of qualities between Bodhisattvas and Śrāvakas, casting off the new-moon-like Bodhisattvas, who have the lustre-disk of Wisdom and Compassion filling with great accumulation of merits and knowledge for the Great Enlightenment, and are standing in the illumination over the group existence of innumerable living beings and entering the way favourable for going toward the full-moon of the supreme Tathāgata, tries to bow before the Śravakas, who in their turn, although having attained certain limited superficial knowledge, are standing in the illumination for their own existence like stars. Indeed, even those Bodhisattvas who have resolved to attain the Enlightenment for the first time by the quality based upon the purity of altruistic intention, can overcome the holy Śrāvakas who are pitiless, indifferent to the nourishment of others, although having attained perfect purity of immaculate moral conduct and discipline. How much more is the case of the other qualities of Bodhisattvas, 10 Controlling Powers, etc.? Really, it will be said: One who feeds moral conduct for his own sake, Apart from Compassion on the living beings of bad conduct, And who is endowed with pure wealth of moral conduct only for his own nourishment, Such a saint is never called a man of pure conduct. One who, having aroused the highest Compassion toward others And having accepted the moral conduct, Renders services for others’ livelihood like fire, wind, water and earth, Such a one is a [real] moral man, and others are of sham morality.

V. THE THREE JEWELS AS REFUGES

tatra kenārthena kim adhikṛtya bhagavatā śaraṇatrayaṃ prajñaptam |

問曰。依何等義為何等人。諸佛如來說此三寶。

de la don gaṅ gis dbaṅ du byas nas | bcom ldan ’das kyis skyabs gsum rnam par gźag pa mdzad ce na |

Now, for what purpose and for the sake of whom did the Lord teach the Refuges?

śāstṛśāsanaśiṣyārthair adhikṛtya triyānikān |
kāratrayādhimuktāṃś ca prajñaptaṃ śaraṇatrayam || 19 ||

答6曰。偈言依能調所證弟子為三乘信三供養等是故說三寶

ston pa bstan pa slob don gyis || theg gsum pa daṅ byed gsum la || mos pa rnams kyi dbaṅ byas nas || skyabs gsum rnam par gźag pa yin ||

In order to show [the virtues of] The Teacher, the Teaching and Disciples, With reference to those who belong to Vehicles And to those who devote themselves to religious observance Three Refuges were taught‘) [by the Lord]. || 19 ||

buddhaḥ śaraṇam agryatvād dvipadānām iti śāstṛguṇodbhāvanārthena buddhabhāvāyopaga tān bodhisattvān pudgalān buddhe ca paramakārakriyādhimuktān adhikṛtya deśitaṃ prajñaptam | dharmaḥ śaraṇam agryatvād virāgāṇām iti śāstuḥ śāsanaguṇodbhāvanārthena svayaṃ pratītya gambhīradharmānubodhāyopagatān pratyekabuddhayānikān pudgalān dharme ca paramakārakriyādhimuktān adhikṛtya deśitaṃ prajñaptam | saṃghaḥ śaraṇam agryatvād gaṇānām iti śāstuḥ śāsane supratipannaśiṣyaguṇodbhāvanārthena parataḥ śravaghoṣasyānugamāyopagatān śrāvakayānikān pudgalān saṃghe ca paramakārakriyādhimuktān adhikṛtya deśitaṃ prajñaptam | ity anena samāsatas trividhenārthena ṣaṭ pudgalān adhikṛtya prabhedaśo bhagavatā saṃvṛtipadasthānena sattvānām anupūrva nayāvatārārtham imāni trīṇi śaraṇāni deśitāni prajñaptāni |

此偈明何義。略說依三種義。為六種人故說三寶。何等為三。一者調御師。二者調御師法。三者調御師弟子。偈言依能調所證弟子故。六種人者。何等為六。一者大乘。二者中乘。三者小乘。四者信佛。五者信法。六者信僧。偈言為三乘信三供養等故。初釋第一義。第一第四人歸依兩足中最勝第一尊佛。示現調御師大丈夫義故。偈言依能調故。為取佛菩提諸菩薩人故。偈言為大乘故。為信供養諸佛如來福田人故。偈言信佛供養故。以是義故。說立佛寶。偈言是故說佛寶故。已釋第一義第一第四人。次釋第二義。第二第五人歸依離煩惱中最勝第一法。示現調御師所證功德法故。偈言依所證故。為自然知不依他知深因緣法辟支佛2人故。偈言為中乘故。為信供養第一妙法福田人故。偈言信法供養故。以是義故。說立法寶。偈言是故說法寶故。已釋第二義第二第五人。次釋第三義。第三第六人歸依諸眾中最勝第一諸菩薩僧。示現調御師弟子於諸佛如來所說法中如實修行不相違義故。偈言依弟子故。為從他聞聲聞人故偈言為小乘故。為信供養第一聖眾福田人故。偈言信僧供養故。以是義故。說立僧寶。偈言是故說僧寶故。是名略說依三種義。為六種人故。諸佛如來說此三寶。偈言依能調所證弟子為三乘信三供養等是故說三寶故。又為可化眾生令次第入。以是義故。依於世諦示現明說立三歸依。此明何義。偈言

ston pa’i yon tan bstan pa’i don du saṅs rgyas kyi dṅos po ñid don du gñer bar źugs pa byaṅ chub sems dpa’i theg pa pa’i gaṅ zag daṅ | saṅs rgyas la mchog tu bya ba byed par mos pa rnams kyi dbaṅ du byas nas saṅs rgyas ni skyabs yin te | rkaṅ gñis rnams kyi mchog yin pa’i phyir ro źes bstan źiṅ rnam par gźag go || ston pa’i yon tan bstan pa’i don du | raṅ ñid rten ’brel gyi chos zab mo rjes su rtogs pa’i phyir źugs pa | raṅ saṅs rgyas kyi theg pa pa’i gaṅ zag daṅ | chos la mchog tu bya ba byed par mos pa rnams kyi dbaṅ du byas nas chos ni skyabs yin te | ’dod chags daṅ bral ba rnams kyi mchog yin pa’i phyir ro źes bstan źiṅ rnam par gźag go || ston pa’i bstan pa la legs par źugs pa’i slob ma’i yon tan bstan pa’i don du gźan las thos pa’i sgra’i rjes su rtogs pa’i phyir źugs pa’i ñan thos kyi theg pa’i gaṅ zag daṅ | dge ’dun la mchog tu bya ba byed par mos pa rnams kyi dbaṅ du byas nas dge ’dun ni skyabs yin te | tshogs rnams kyi mchog yin pa’i phyir ro źes bstan || ciṅ rnam par gźag go || de ltar ’dis ni mdor bsdu na don rnam pa gsum gyis gaṅ zag drug gi dbaṅ du byas nas | bcom ldan ’das kyis skyabs gsum rab tu dbye ba bstan pa rnam par gźag pa ’di ni kun rdzob kyi rten la gnas pa sems can rnams theg pa la rim gyis gźug pa’i don du yin no ||

(§1. Refuges from the Empirical Standpoint.) The teaching: “the Buddha is a Refuge because he is the highest among human beings”; it was established, in order to show the virtue of the Teacher, for the sake of those people who approached the nature of Buddha i.e. who belong to the Vehicle of Bodhisattva and those [people who] devote themselves to the highest religious observance of the Buddha. The teaching: “the Doctrine is a Refuge because it is the highest of what are devoid of passions”; it was established, in order to show the virtue of the Teaching of the Teacher, for the sake of those people who approach the enlightenment of profound Doctrine of the dependent origination by [depending on] themselves, i.e. who belong to the Vehicle of the Pratyekabuddha and those who are devotees to the highest religious observance of the Doctrine. The teaching: “the Community [of the disciples] is a Refuge because it is the highest of communities”; it was established, in order to show the virtue of Disciples well enrolled in the Teaching of the Teacher, for the sake of those people who approach in order to understand the voice heard from others, i.e. who belong to the Vehicle of Śrāvaka, and those who are devotees to the highest religious observance in the Community. Thus, in short, for these three purposes, for the sake of six kinds of people, distinctively did the Lord establish the teaching of these three Refuges from the empirical standpoint, in order to make living beings enter the regular method.

tyājyatvān moṣadharmatvād abhāvāt sabhayatvataḥ |
dharmo dvidhāryasaṃghaś ca nātyantaṃ śaraṇaṃ param || 20 ||

可捨及虛妄無物及怖畏二種法及僧非究竟歸依

sṅaṅ phyir slu ba’i chos can phyir || med phyir ’jigs daṅ bcas pa’i phyir || chos rnams gñis daṅ ’phags pa’i tshogs || gtan gyi skyabs mchog ma yin no ||

(§2. The Doctrine and Community are not the Ultimate Refuges.) As being abandoned, being of deceptive nature, Being non-existence and being possessed of fear, [respectively], The two kinds of Doctrine and the Community Are ultimately not the highest Refuge. || 20 ||

dvividho dharmaḥ | deśanādharmo ’dhigamadharmaś ca | tatra deśanādharmaḥ sūtrādideśa nāyā nāmapadavyañjanakāyasaṃgṛhītaḥ | sa ca mārgābhisamayaparyavasānatvāt kolopama ity uktaḥ | adhigamadharmo hetuphalabhedena dvividhaḥ | yad uta mārgasatyaṃ nirodha satyaṃ ca | yena yad adhigamya iti kṛtvā | tatra mārgaḥ saṃskṛtalakṣaṇaparyāpannaḥ | yat saṃskṛtalakṣaṇaparyāpannaṃ tat mṛṣāmoṣadharmi | yan mṛṣāmoṣadharmi tad asatyam | yad asatyaṃ tad anityam | yad anityaṃ tad aśaraṇam | yaś ca tena mārgeṇa nirodho ’dhigataḥ so ’pi śrāvakanayena pradīpocchedavat kleśaduḥkhābhāvamātraprabhāvitaḥ | na cābhāvaḥ śaraṇam aśaraṇaṃ vā bhāvitum arhati | saṃgha iti traiyānikasya gaṇasyaitad adhivacanam | sa ca nityaṃ sabhayas tathāgata śaraṇagato niḥsaraṇaparyeṣī śaikṣaḥ sakaraṇīyaḥ pratipannakaś cānuttarāyāṃ samyaksaṃbodhāv iti | kathaṃ sabhayaḥ | yasmād arhatām api kṣīṇapunarbhavānām aprahīṇatvād vāsanāyāḥ satatasamitaṃ sarvasaṃskāreṣu tīvrā bhayasaṃjñā pratyupasthitā bhavati | syād yathāpi nāmotkṣiptāsike vadhakapuruṣe tasmāt te ’pi nātyantasukhaniḥsaraṇam adhigatāḥ | na hi śaraṇaṃ śaraṇaṃ paryeṣate | yathaivāśaraṇāḥ sattvā yena tena bhayena bhītās tatas tato niḥsaraṇaṃ paryeṣante tadvad arhatām apy asti tadbhayaṃ yatas te bhayād bhītās tathāgatam eva śaraṇam upagacchanti | yaś caivaṃ sabhayatvāc charaṇam upagacchaty avaśyaṃ bhayān niḥsaraṇaṃ sa paryeṣate | niḥsaraṇaparyeṣitvāc ca bhayanidānaprahāṇam adhikṛtya śaikṣo bhavati sakaraṇīyaḥ | śaikṣatvāt pratipannako bhavaty abhayam ārṣabhasthānam anuprāptaṃ yad utānuttarāṃ samyaksaṃbodhim | tasmāt so ’pi tadaṅgaśaraṇatvān nātyantaṃ śaraṇam | evam ime dve śaraṇe paryantakāle śaraṇe ity ucyete |

此偈明何義。法有二種。何等為二。一所說法。二所證法。所說法者。謂如來說修多羅等名字章句身所攝故。彼所說法證道時滅如捨船……。偈言可捨故。所證法者。復有二種。謂依因果二種差別。以依何法證何法故。此明何義。所謂有道有為相攝。若為有為相所攝者。彼法虛妄。偈言及虛妄故。若虛妄者彼法非實。若非實者彼非真諦。非真諦者即是無常。若無常者非可歸依。又復若依彼聲聞道所得滅諦。彼亦無物猶如燈滅。唯斷少分諸煩惱苦。若如是者則是無物。若無物者云何為他之所歸依。偈言無物故。僧者凡有三乘之人。三乘人中依聲聞僧常有怖畏。常心歸依諸佛如來心離世間。此是學人所應作者。未究竟故。猶進趣向阿耨多羅三藐三菩提故。所言怖畏者。云何怖畏。以阿羅漢雖盡有漏而不斷一切煩惱習氣。彼於一切有為行相。極怖畏心常現在前。是故聖者勝鬘經言。阿羅漢有恐怖。何以故。阿羅漢於一切無行怖畏想住。如人執劍欲來害已。是故阿羅漢無究竟樂。何以故。世尊依不求依如眾生無依彼彼恐怖。以恐怖故則求歸依。如是阿羅漢有怖畏。以恐怖故歸依如來。故彼若如是有怖畏者。彼人畢竟為欲遠離彼怖畏處求無畏處。以是義故依遠離彼怖畏之處。名為學者當有所作欲得阿耨多羅三藐三菩提無畏之處。是故聲聞法僧二寶是少分歸依。非究竟歸依。偈言二種法及僧非究竟歸依故。

chos ni rnam par gñis te | bstan pa’i chos daṅ rtogs pa’i chos so || de ltar bstan pa’i chos ni mdo’i sde la sogs pa bstan pa brjod pa ste | miṅ daṅ tshig daṅ yi ge’i tshogs kyis bsdus pa’o || de yaṅ lam mṅon par rtogs pa’i mthar thug pa’i phyir gziṅs lta bu’o źes bśad do || rtogs pa’i chos ni rgyu daṅ ’bras bu’i dbye ba rnam pa gñis te | ’di lta ste | lam gyi bden pa daṅ | ’gog pa’i bden pa ste | gaṅ gis daṅ gaṅ rtogs pa źes bya bas so || de la lam ni ’dus byas kyi mtshan ñid du rtogs la | ’dus byas kyi mtshan ñid du rtogs pa gaṅ yin pa ’di ni brdzun pa slu ba’i chos can gaṅ brdzun pa slu ba’i chos chan de ni mi bden pa | gaṅ mi bden pa de ni mi rtag pa | gaṅ mi rtag pa de ni skyabs ma yin no || lam des rtogs pa’i ’gog pa gaṅ yin pa de yaṅ ñan thos kyi tshul gyis mar me rgyun chad pa bźin du ñon moṅs pa daṅ sdug bsṅal med pa tsam gyis rab tu phye la | med pa ni skyabs sam skyabs ma yin par ’gyur bar ’os pa ma yin no || dge ’dun źes bya ba ’di ni theg pa gsum daṅ ldan pa’i tshogs kyi tshig bla dags so || de yaṅ rtag tu ’jigs pa daṅ bcas pa de bźin gśegs pa la skyabs su soṅ ba | ṅes par ’byuṅ ba tshol ba slob pa bya ba daṅ bcas pa daṅ | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub la źugs pa ma yin no || ji ltar ’jigs pa daṅ bcas śe na | gaṅ gi phyir dgra bcom pa yaṅ srid pa spaṅs pa rnams kyaṅ bag chags ma spaṅs pa’i phyir rtag tu rgyun mi ’chad par ’du byed thams cad la mi bzad par ’jigs pa’i ’ du śes ñe bar gnas par ’gyur te | dper na ral gri gdeṅs pa’i gśed ma’i skyes bu la bya ba bźin te | des na de dag kyaṅ gtan du bde ba’i ṅes par ’byuṅ ba thob pa ma yin no || skyabs ni skyabs tshol ba ma yin no || ji ltar sems can skyabs med pa ’jigs pa de daṅ des ’jigs pa dag de daṅ de las ṅes par ’byuṅ ba tshol ba de bźin du dgra bcom pa la yaṅ ’jigs pa de yod do || gaṅ gi phyir de dag ’jigs pas ’jigs te | de bźin gśegs pa ñid la skyabs su ’gro ba yin no || gaṅ źig de ltar ’jigs pa daṅ bcas pa’i phyir skyabs su ’gro ba de ni gdon mi za bar ’jigs pa las ṅes par ’byuṅ pa tshol la | ṅes par ’byuṅ ba tshol ba’i phyir ni | ’jigs pa’i gźi spaṅ ba’i dbaṅ du byas nas slob pa bya ba daṅ bcas par ’gyur ro || slob pa’i phyir ni ’jigs pa med pa khyu mchog gi gnas thob par bya ba’i phyir źugs par ’gyur pa yin te | ’di lta ste | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub la źugs pa’o || de’i phyir de yaṅ de’i yan lag gi skyabs yin pa’i phyir gtan gyi skyabs ma yin no || de ltar skyabs gñis po ’di ni mthar thug pa’i dus na skyabs ma yin bar brjod do ||

The Doctrine has two kinds, i.e. the Doctrine as Teaching and the Doctrine as Realization. Of them, the Doctrine as Teaching is [the Doctrine] of Sūtra and other teachings and it consists of the collection of name, word, and letter. And it is said that this Teaching is akin to the boat because it ends with the acquisition of the Path. The Doctrine as Realization is [again] twofold by the division of cause and result. That is to say, the Truth of Path and the Truth of Extinction in the sense, ‘by which realized’ and ‘that which in realized’, [respectively]. Of them, the Path is included in the artificial character. That which is included in the artificial character is of false, deceptive nature. That which is of false, deceptive nature is untrue, that which is untrue is not eternal, and that which is non-eternal cannot be a refuge. And the Extinction realized by this Path also represents, according to the system of Śrāvaka, the mere absence of Defilement and Suffering, just like the extinction of a lamp. Also, a non-existence cannot be a refuge nor a non-refuge. ‘The Community’ is a term for the community [of the Saints] belonging to three Vehicles. And they are always possessed of fear, because, as learned people, they have taken refuge in the Tathāgata and are seeking for deliverance; [but still] they have [many] things to be done and are approaching (i.e. have not yet realized) the Highest Perfect Enlightenment. How are they possessed of fear? As the Arhats (the Saints of the Vehicle of Śrāvaka), though having extirpated rebirth, have not yet destroyed the Impression [of Defilements], there therefore exists always and constantly a strong notion of fear in all physical life, as if standing in face of the executioner with raised sword. So they have not attained the ultimate delightful Deliverance. Indeed, [that which is] a refuge [by itself] never seeks for refuges [in others]. Just as living beings, having no refuge, are frightened by this or that fear, and consequently seek for the Deliverance, similarly even the Arhats have their fear, and, being frightened by fear they take refuge in the Tathāgata. And thus one who seeks for a refuge because of his being possessed of fear, will inevitably seek for the deliverance from fear. And as being a seeker of deliverance, with reference to the destruction of the root of fear, a learned man is ‘one who has things to be done’. As being a learned man, he is ‘one who has undertaken’ to attain the fearless, highest state, i.e. the Highest Perfect Enlightenment. For this reason, the Community, being a partial refuge, cannot be the ultimate refuge. Thus these two Refuges, (i.e. the Doctrine and the Community), are called ‘temporary refuges’.

jagaccharaṇam ekatra buddhatvaṃ pāramārthikam |
muner dharmaśarīratvāt tanniṣṭhatvād gaṇasya ca || 21 ||

此明何義。偈言眾生歸一處佛法身彼岸依佛身有法依法究竟僧

dam pa’i don du ’gro ba yi || skyabs ni saṅs rgyas ñag gcig ñid || thub pa chos kyi sku can phyir || tshogs kyaṅ de yin mthar thug phyir ||

(§3. Only the Buddha is the Refuge from the Highest Standpoint.) From the ultimate standpoint, Buddhahood is the sole Refuge of the world, Because the Sage has the body of the Doctrine, And because in that the Community sets the ultimate goal. || 21 ||

anena tu pūrvoktena vidhinānutpādānirodhaprabhāvitasya muner vyavadānasatyadvaya virāgadharmakāyatvād dharmakāyaviśuddhiniṣṭhādhigamaparyavasānatvāc ca traiyā nikasya gaṇasya pāramārthikam evātrāṇe ’śaraṇe loke ’parāntakoṭisamam akṣayaśaraṇaṃ nityaśaraṇaṃ dhruvaśaraṇaṃ yad uta tathāgatā arhantaḥ samyaksaṃbuddhāḥ | eṣa ca nitya dhruvaśivaśāśvataikaśaraṇanirdeśo vistareṇāryaśrīmālāsūtrānusāreṇānugantavyaḥ |

此偈明何義。如向所說。諸佛如來不生不滅寂靜不二。離垢法身故。以唯一法身究竟清淨處故。又三乘之人無有救者。無歸依者以唯有彼岸無始本際畢竟無盡。是可歸依恆可歸依。所謂唯是諸佛如來故。如是常恆清涼不變故可歸依。聖者勝鬘經中廣說應知。

’dis ni sṅar bśad pa’i tshul gyis skye ba med pa daṅ | ’gag pa med pas rab tu phye ba’i thub pa rnam par byaṅ ba’i bden pa gñis kyi mtshan ñid ’dod chags daṅ bral ba’i chos kyi sku can yin pa’i phyir daṅ | theg pa gsum po’i tshogs kyaṅ chos kyi sku rnam par dag pa mthar thug pa thob pas mthar phyin par ’gyur ba’i phyir na | skyob pa med ciṅ skyabs med pa’i ’jig rten na phyi ma’i mtha’i mu daṅ mñam pa mi zad pa’i skyabs | rtag || pa’i skyabs | g-yuṅ druṅ gi skyabs | don dam pa’i skyabs ni gcig ñid de | ’di lta ste | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas so || rtag pa g-yuṅ druṅ źi ba brtan pa’i skyabs gcig pu ’di rgyas bar | ’phags pa dbal phreṅ gi mdo’i rjes su ’braṅs nas rtogs par bya’o ||

As has been said before, the Sage, represented as neither becoming originated nor disappearing, is endowed with the body of the Doctrine, liberated from passions and [characterized] as the Two Truths of purification (i.e. the Truth of Path and the Truth of Extinction), and in the purity of this Body of the Doctrine (= the Absolute Body, dharmakāya), the Community [of the Saints] belonging to the three Vehicles sets the ultimate goal of acquisition. Therefore, from the ultimate standpoint, that which is the imperishable Refuge, eternal Refuge, and everlasting Refuge, which lasts as long as the utmost limit in the unprotected and refugeless world, is [only one], that is to say, the Tathāgata, the Arhat, the Perfectly Enlightened one. And this teaching of the unique, eternal, ever-lasting, quiescent and unchangeable Refuge is to be understood in detail according to the Āryaśrīmālā-Sūtra.

ratnāni durlabhotpādān nirmalatvāt prabhāvataḥ |
lokālaṃkārabhūtatvād agratvān nirvikārataḥ || 22 ||

問曰。以何義故佛法眾僧說名為寶。答曰。偈言真寶世希有明淨及勢力能莊嚴世間最上不變等

’byuṅ ba dkon phyir dri med phyir || mthu ldan phyir daṅ ’jig rten gyi || rgyan gyur phyir daṅ mchog ñid phyir || ’gyur ba med phyir dkon mchog ñid ||

(§4. The Meaning of the ‘Jewels’.) [They are called] ‘Jewels’, because Their appearance is difficult to obtain, They are immaculate and powerful, And because of their being the ornament of the world, And being the highest and unchangeable. || 22 ||

samāsataḥ ṣaḍvidhena ratnasādharmyeṇaitāni buddhadharmasaṃghākhyāni trīṇi ratnāny ucyante | yad uta durlabhotpādabhāvasādharmyeṇa bahubhir api kalpaparivartair anavāptakuśala mūlānāṃ tatsamavadhānāpratilambhāt | vaimalyasādharmyeṇa sarvācāramalavigatatvāt | prabhāvasādharmyeṇa ṣaḍabhijñādyacintyaprabhāvaguṇayogāt | lokālaṃkārasādharmyeṇa sarvajagadāśayaśobhānimittatvāt | ratnaprativarṇikāgryasādharmyeṇa lokottaratvāt | stutinindādyavikārasādharmyeṇāsaṃskṛtasvabhāvatvād iti |

此偈明何義。所言寶者有六種相似。依彼六種相似相對法故。佛法眾僧說名為寶。何等為六。一者世間難得相似相對法。以無善根諸眾生等百千萬劫不能得故。偈言真寶世希有故。二者無垢相似相對法。以離一切有漏法故。偈言明淨故。三者威德相似相對法。以具足六通不可思議威德自在故。偈言勢力故。四者莊嚴世間相似相對法。以能莊嚴出世間故。偈言能莊嚴世間故。五者勝妙相似相對法。以出世間法故。偈言最上故。六者不可改異相似相對法。以得無漏法世間八法不能動故。偈言不變故。

mdor bsdu na chos mthun pa rnam pa drug gis na saṅs rgyas daṅ chos daṅ dge ’dun źes bya ba’i dkon mchog gsum po ’di rin po che daṅ ’dra bar brjod de | ’di lta ste ’byuṅ ba dkon par chos mthun pas na bskal pa yoṅs su ’gyur ba maṅ por yaṅ dge ba’i rtsa ba ma bskrun pa rnams de daṅ phrad pa mi ’thob pa’i phyir ro || dri ma med par chos mthun pas ni rnam pa thams cad du dri ma daṅ bral ba’i phyir ro || mthu daṅ ldan par chos mthun pas ni mṅon par śes pa drug la sogs pa yon tan gyi mthu bsam gyis mi khyab pa daṅ ldan pa’i phyir ro || ’jig rten gyi rgyan du chos mthun pas na ’gro ba thams cad kyi bsam pa dge ba’i rgyu yin pa’i phyir ro || rin po che bsñan ma las ches mchog ñid du chos mthun pas ni ’jig rten las ’das pa’i phyir ro || bstod pa daṅ smad pa la sogs pas rnam par mi ’gyur ba’i chos mthun pas ni ’dus ma byas kyi raṅ bźin yin pa’i phyir ro ||

In short, by the sixfold common nature with Jewels, these three named Buddha, Doctrine and Community, are called ‘Jewel’. That is to say, 1) through the common nature of their appearance being difficult to obtain; because those people who have not ripened the root of virtue cannot get any chance to meet them, even during a long succession of aeons. 2) Through the common nature of being immaculate; because they are apart from all kinds of dust. 3) Through the common nature of power; because they are endowed with the quality of unthinkable power, the Supernatural Powers and so forth. 4) Through the common nature of being the ornament of the world; because they are the cause of beauty intended by the whole world. 5) Through the common nature of being superior to the artificial jewel; because they are supermundane. And 6) through the common nature of being unchangeable by praise, blame etc.; because of their non-artificial nature.

VI. THE GERM OF THREE JEWELS IN FOUR ASPECTS

ratnatrayanirdeśānantaraṃ yasmin saty eva laukikalokottaraviśuddhiyoniratna trayam utpadyate tad adhikṛtya ślokaḥ |

問曰。依何等法有此三寶。而依此法得有世間。及出世間清淨生起三寶答曰。為彼義故說兩行偈

dkon mchog gsum bstan pa’i rjes thogs la gaṅ yoṅ na ’jig rten pa daṅ ’jig rten las ’das pa’i rnam par dag pa skye ba’i gnas ni dkon mchog gsum skye bar ’gyur ba de’i dbaṅ du byas nas tshigs su bcad pa |

Immediately after the explanation of the Three Jewels, there is one śloka with reference to the question, in what circumstances are there born the Three Jewels, what is the birth-place of purity, mundane and supermundane.

samalā tathatātha nirmalā vimalā buddhaguṇā jinakriyā |
viṣayaḥ paramārthadarśināṃ śubharatnatrayasargako yataḥ || 23 ||

真如有雜垢及遠離諸垢佛無量功德及佛所所業如是妙境界是諸佛所知依此妙法身出生於三寶

dri bcas de bźin ñid daṅ dri ma med || dri med saṅs rgyas yon tan rgyal ba’i mdzod || gaṅ las dkon mchog dge ba gsum ’byuṅ ba || don dam gzigs pa rnams kyi yul ñid do ||

(Kārikā 4) The Reality mingled with pollution, And [the Reality] apart from pollution, The Immaculate Qualities of the Buddha, and his Acts; [These are the four aspects of] the sphere Of those who perceive the Highest Truth, From which arise the pure Three Jewels. || 23 ||

anena kiṃ paridīpitam | gotraṃ ratnatrayasyāsya viṣayaḥ sarvadarśinām | caturvidhaḥ sa cācintyaś caturbhiḥ kāraṇaiḥ kramāt || 24 || tatra samalā tathatā yo dhātur avinirmuktakleśakośas tathāgatagarbha ity ucyate | nirmalā tathatā sa eva buddhabhūmāv āśrayaparivṛttilakṣaṇo yas tathāgatadharmakāya ity ucyate | vimalabuddhaguṇā ye tasminn evāśrayaparivṛttilakṣaṇe tathāgatadharmakāye lokottarā daśabalādayo buddhadharmāḥ | jinakriyā teṣām eva daśabalādīnāṃ buddhadharmāṇāṃ pratisvam anuttaraṃ karma yad aniṣṭhitam aviratam apratipraśrabdhaṃ bodhisattvavyākaraṇakathāṃ nopacchinatti | tāni punar imāni catvāri sthānāni yathāsaṃkhyam eva caturbhiḥ kāraṇair acintyatvāt sarvajñaviṣayā ity ucyante | katamaiś caturbhiḥ |

此偈示現何義。偈言如是三寶性唯諸佛境界以四法次第不可思議故此偈明何義。真如有雜垢者。謂真如佛性未離諸煩惱所纏。如來藏故。及遠離諸垢者。即彼如來藏轉身到佛地得證法身。名如來法身故。佛無量功德者。即彼轉身如來法身相中。所有出世間十力無畏等。一切諸功德無量無邊故。及佛所作業者。即彼十力等。一切諸1佛法自然常作無上佛業。常不休息常不捨離。常授諸菩薩記。彼處次第有四種法不可思議。是故名為如來境界。何等四處偈言

’dis ci źig gsal bar byas śe na | dkon mchog gsum po ’di yi rigs || thams cad gzigs pa rnams kyi yul || de yaṅ rnam bźi go rims bźin || rgyu bźi yis ni bsam mi khyab || de la dri ma daṅ bcas pa’i de bźin ñid ni ñon moṅs pa’i sbubs las ma grol ba’i khams la de bźin gśegs pa’i sñiṅ po źes brjod pa gaṅ yin pa’o || dri ma med pa’i de bźin ñid ni de ñid saṅs rgyas kyi sar gnas yoṅs su gyur pa’i mtshan ñid de bźin gśegs pa’i chos kyi sku źes brjod pa gaṅ yin pa’o || dri ma med pa’i saṅs rgyas kyi yon tan ni gnas gyur pa’i mtshan ñid de bźin gśegs pa’i chos kyi sku de ñid la yod pa ’jig rten las ’das pa stobs bcu la sogs pa saṅs rgyas kyi chos gaṅ dag yin pa’o || rgyal ba’i mdzad pa ni stobs bcu la sogs pas saṅs rgyas kyi chos de ñid kyi so so raṅ gi bla na med pa’i phrin las te | gaṅ źig med par ma gyur źiṅ chad pa med la rgyun mchad pas byaṅ chub sems dpa’ luṅ bstan pa’i gtam rgyun mi ’chad pa’o || gnas bźi po ’di dag kyaṅ go rims ji lta bźin du rgyu bźis bsam gyis mi khyab pa ñid kyi phyir thams cad mkhyen pa’i ye śes kyi yul yin no źes brjod do || bźi po gaṅ dag gis śes na ||

What is elucidated by this śloka ? The Germ of these Three Jewels Is the sphere of the Omniscience, And it is inconceivable in fourfold For four reasons, respectively. || 24 || Here, 1) ‘The Reality mingled with pollution’ is a term for ‘the Essence, unreleased from the sheath of defilements’, i.e. the Matrix of Tathāgata. 2) ‘The Reality apart from pollution’ is a term for the same Essence, when it is characterized as the Perfect Manifestation of Basis in the Stage of Buddha, i.e. the Absolute Body of the Tathāgata. 3) ‘Immaculate Qualities of the Buddha’ means Supermundane Qualities of the Buddha 10 Powers and so on in this Absolute Body of the Tathāgata, characterized as the Perfect Manifestation of Basis. 4) ‘The Buddha‘s Act’ means the automatic, highest act of these Qualities of the Buddha, 10 Powers, etc., which continues to give prophecies to Bodhisattvas, without end, without interruption, unceasingly. And also, these four subjects are inconceivable for four reasons, respectively; therefore, they are called the Sphere of Omniscience Then, for which four reasons ?

śuddhyupakliṣṭatāyogāt niḥsaṃkleśaviśuddhitaḥ |
avinirbhāgadharmatvād anābhogāvikalpataḥ || 25 ||

染淨相應處不染而清淨不相捨離法自然無分別

dag daṅ ñon moṅs daṅ ldan phyir || kun nas ñon moṅs med dag phyir || rnam par dbye ba med chos phyir || lhun grub rnam par mi rtog phyir ||

(§1. Inconceivability of the Subjects.) Because, [the Germ is] pure but defiled [at one and the same time], [The Absolute Body is] of no impurity, and yet purified, [The Qualities are] of inseparable nature [from the Absolute Body], and [The Acts are] effortless and of no discrimination. || 25 ||

tatra samalā tathatā yugapad ekakālaṃ viśuddhā ca saṃkliṣṭā cety acintyam etat sthānaṃ gambhīradharmanayādhimuktānām api pratyekabuddhānām agocaraviṣayatvāt | yata āha | dvāv imau devi dharmau duṣprativedhyau | prakṛtipariśuddhacittaṃ duṣprativedhyam | tasyaiva cittasyopakliṣṭatā duṣprativedhyā | anayor devi dharmayoḥ śrotātvaṃ vā bhaver atha vā mahādharmasamanvāgatā bodhisattvāḥ | śeṣāṇāṃ devi sarvaśrāvakapratyeka buddhānāṃ tathāgataśraddhāgamanīyāv evaitau dharmāv iti | tatra nirmalā tathatā pūrvamalāsaṃkliṣṭā paścādviśuddhety acintyam etat sthānam | yata āha | prakṛtiprabhāsvaraṃ cittam | tat tathaiva jñānam | tata ucyate | ekakṣaṇa lakṣaṇasamāyuktayā prajñayā samyaksaṃbodhir abhisaṃbuddheti | tatra vimalā buddhaguṇāḥ paurvāparyeṇaikāntasaṃkliṣṭāyām api pṛthagjanabhūmāv avinirbhāgadharmatayā nirviśiṣṭā vidyanta ity acintyam etat sthānam | yata āha | na sa kaścit sattvaḥ sattvanikāye saṃvidyate yatra tathāgatajñānaṃ na sakalam anupraviṣṭam | api tu saṃjñāgrāhatas tathāgatajñānaṃ na prajñāyate | saṃjñā grāhavigamāt punaḥ sarvajñajñānaṃ svayaṃbhūjñānam asaṅgataḥ prabhavati | yathāpi nāma bho jinaputra trisāhasramahāsāhasralokadhātupramāṇaṃ mahāpustaṃ bhavet | tasmin khalu punar mahāpuste trisāhasramahāsāhasralokadhātuḥ sakalasamāpta ālikhito bhavet | mahāpṛthivīpramāṇena mahāpṛthivī | dvisāhasralokadhātupramāṇena dvisāhasra lokadhātuḥ | sāhasralokadhātupramāṇena sāhasralokadhātuḥ | cāturdvīpikapramāṇena cāturdvīpikāḥ | mahāsamudrapramāṇena mahāsamudrāḥ | jambūdvīpapramāṇena jambū dvīpāḥ | pūrvavidehadvīpapramāṇena pūrvavidehadvīpāḥ | godāvarīdvīpapramāṇena godāvarīdvīpāḥ | uttarakurudvīpapramāṇenottarakurudvīpāḥ | sumerupramāṇena sumeravaḥ | bhūmyavacaradevavimānapramāṇena bhūmyavacaradevavimānāni | kāmāvacaradevavimāna pramāṇena kāmāvacaradevavimānāni | rūpāvacaradevavimānapramāṇena rūpāvacaradeva vimānāni | tac ca mahāpustaṃ trisāhasramahāsāhasralokadhātvāyāmavistarapramāṇaṃ bhavet | tat khalu punar mahāpustam ekasmin paramāṇurajasi prakṣiptaṃ bhavet | yathā caikaparamāṇurajasi tan mahāpustaṃ prakṣiptaṃ bhavet tathānyeṣu sarvaparamāṇurajaḥsu tatpramāṇāny eva mahāpustāny abhyantarapraviṣṭāni bhaveyuḥ | atha kaścid eva puruṣa utpadyate paṇḍito nipuṇo vyakto medhāvī tatropagamikayā mīmāṃsayā samanvāgataḥ | divyaṃ cāsya cakṣuḥ samantapariśuddhaṃ prabhāsvaraṃ bhavet | sa divyena cakṣuṣā vyavalokayati | idaṃ mahāpustam evaṃbhūtam ihaiva parītte paramāṇurajasy anutiṣṭhate | na kasyacid api sattvasyopakāribhūtaṃ bhavati | tasyaivaṃ syāt | yan nv ahaṃ mahāvīryabalasthāmnā etat paramāṇurajo bhittvā etan mahāpustaṃ sarvajagad upajīvyaṃ kuryām | sa mahāvīrya balasthāma saṃjanayitvā sūkṣmeṇa vajreṇa tat paramāṇurajo bhittvā yathābhiprāyaṃ tan mahāpustaṃ sarvajagad upajīvyaṃ kuryāt | yathā caikasmāt tathāśeṣebhyaḥ paramāṇubhyas tathaiva kuryāt | evam eva bho jinaputra tathāgatajñānam apramāṇajñānaṃ sarvasattvopajīvyajñānaṃ sarvasattvacittasaṃtāneṣu sakalam anupraviṣṭam | sarvāṇi ca tāni sattvacittasaṃtānāny api tathāgatajñānapramāṇāni | atha ca punaḥ saṃjñāgrāhavini baddhā bālā na jānanti na prajānanti nānubhavanti na sākṣāt kurvanti tathāgatajñānam | tatas tathāgato ’saṅgena tathāgatajñānena sarvadharmadhātusattvabhavanāni vyavalokyācārya saṃjñā bhavati | aho bata ime sattvā yathāvat tathāgatajñānaṃ na prajānanti | tathāgata jñānānupraviṣṭāś ca | yan nv aham eṣāṃ sattvānām āryeṇa mārgopadeśena sarvasaṃjñākṛtabandha nāpanayanaṃ kuryā yathā svayam evāryamārgabalādhānena mahatīṃ saṃjñāgranthiṃ vinivartya tathāgatajñānaṃ pratyabhijānīran | tathāgatasamatāṃ cānuprāpnuyuḥ | te tathāgatamārgopadeśena sarvasaṃjñākṛtabandhanāni vyapanayanti | apanīteṣu ca sarvasaṃjñākṛtabandhaneṣu tat tathāgatajñānam apramāṇaṃ bhavati sarvajagad upajīvyam iti | tatra jinakriyā yugapat sarvatra sarvakālam anābhogenāvikalpato yathāśayeṣu yathā vainayikeṣu sattveṣv akṣūṇam anuguṇaṃ pravartata ity acintyam etat sthānam | yata āha | saṃkṣepamātrakeṇāvatāraṇārthaṃ sattvānām apramāṇam api tathāgatakarma pramāṇato nirdiṣṭam | api tu kulaputra yat tathāgatasya bhūtaṃ tathāgatakarma tad apramāṇam acintyam avijñeyaṃ sarvalokena | anudāharaṇam akṣaraiḥ | duḥsaṃpādaṃ parebhyaḥ | adhiṣṭhitaṃ sarvabuddha kṣetreṣu | samatānugataṃ sarvabuddhaiḥ | samatikrāntaṃ sarvābhogakriyābhyaḥ | nirvikalpam ākāśasamatayā | nirnītākaraṇaṃ dharmadhātukriyayā | iti vistareṇa yāvad viśuddha vaiḍūryamaṇidṛṣṭāntaṃ kṛtvā nirdiśati | tad anena kulaputra paryāyeṇaivaṃ veditavyam acintyaṃ tathāgatakarma samatānugataṃ ca sarvato ’navadyaṃ ca triratnavaṃśānupacchettṛ ca | yatrācintye tathāgatakarmaṇi pratiṣṭhitas tathāgata ākāśasvabhāvatāṃ ca kāyasya na vijahāti sarvabuddhakṣetreṣu ca darśanaṃ dadāti | anabhilāpyadharmatāṃ ca vāco na vijahāti yathā rutavijñaptyā ca sattvebhyo dharmaṃ deśayati | sarvacittārambaṇavigataś ca sarvasattvacitta caritāśayāṃś ca prajānātīti |

此偈明何義。真如有雜垢者。同一時中有淨有染。此處不可思議。不可思議者。信2深因緣法聲聞辟支佛於彼非境界故是故聖者勝鬘經中。佛告勝鬘言。天女。自性清淨心而有染污難可了知。有二法難可了知。謂自性清淨心難可了知。彼心為煩惱所染亦難了知。天女。如此二法。汝及成就大法菩薩摩訶薩乃能聽受。諸餘聲聞辟支佛等。唯依佛語信此二法故。偈言染淨相應處故。及遠離諸垢者。真如非本3有染後時言清淨。此處不可思議。是故經言心自性清淨。自性清淨心本來清淨。如彼心本體。如來如是知。是故經言。如來一念心相應慧。得阿耨多羅三藐三菩4提故。偈言不染而清淨故。佛無量功德者。謂前際後際於一向染凡夫地中。常不捨離真如法身。一切諸佛法無異無差別。此處不可思議。是故經言。復次佛子。如來智慧無處不至。何以故。以於一切眾生界中終無有一眾生身中而不具足如來功德及智慧者。但眾生顛倒。不知如來智遠離顛倒起一切智無師智無礙智。佛子。譬如有一極大經卷。如一三千大千世界。大千世界一切所有無不記錄。若與二千世界等者。悉記二千世界中事。若與小千世界等者。悉記小千世界中事。四天下等者。悉記一切四天下事。須彌山王等者。悉記須彌山王等事。地天宮等者。悉記地天宮殿中事。欲天宮等者。悉記欲天宮殿中事。色天宮等者。悉記色天宮殿中事。若與無色天宮等者。悉記7一切無色界天宮殿中事。彼等三千大千世界極大經卷。在一極細小微塵內。一切微塵皆亦如是。時有一人出興於世。智慧聰達具足成就清淨天眼。見此經卷在微塵內。作如是念。云何如此廣大經卷在微塵內而不饒益諸眾生耶。我今應當勤作方便破彼微塵出此經卷饒益眾生。作是念已爾時彼人即作方便。破壞微塵出此經卷饒益眾生。佛子。如來智慧。無相智慧。無閡智慧。具足在於眾生身中。但愚癡眾生顛倒想覆。不知不見不生信心。爾時如來以無障閡清淨天眼。觀察一切諸眾生身。既觀察已作如是言。奇哉奇哉。云何如來具足智慧。在於身中而不知見。我當方便教彼眾生覺悟聖道。悉令永離一切妄想顛倒垢縛。令具足見如來智慧在其身內與佛無異。如來即時教彼眾生修八聖道。捨離一切虛妄顛倒。離顛倒已見如來智。與如來等饒益眾生故。偈言不相捨離法故。及佛所作業者。同一時一切處一切時。自然無分別。隨順眾生心。隨順可化眾生根性。不錯不謬隨順作佛業。此處不可思議。是故經言。善男子。如來為令一切眾生入佛法中故。無量如來業作有量說。善男子。如來所有實作業者。於彼一切世間眾生。不可量不可數。不可思議不可知。不可以名字說。何以故。以難可得與前眾生故。以於一切諸佛國土不休息故。以一切諸佛悉平等故。以過一切諸世間心所作事故。以無分別猶如虛空悉平等故。以無異無差別法性體故。如是等廣說已。又說不淨大毘琉璃摩尼寶珠譬喻言。善男子。汝依此譬喻。應知如來業不可思議故。平等遍至故。一切處不可呵故。三世平等故。不斷絕三寶種故。諸佛如來雖如是住不可思議業中。而不捨離虛空法身。雖不捨離虛空法身。而於眾生隨所應聞名字章句為之說法。雖為眾生如是說法。而常遠離一切眾生心所念觀。何以故。以如實知一切眾生諸心行故。偈言自然無分別故。依此妙法身出生於三寶者。偈言

de la dri ma daṅ bcas pa’i de bźin ñid ni cig car dus gcig tu rnam par dag pa yaṅ yin la | kun nas ñon moṅs pa yaṅ yin pa’i phyir | gnas ’di bsam gyis mi khyab ste | zab mo’i chos kyi tshul la mos pa raṅ saṅs rgyas rnams kyi yaṅ spyod yul du ma gyur pa’i yul yin pa’i phyir ro || gaṅ gi phyir lha mo chos ’di gñis ni rtogs par dka’ ba ste | sems raṅ bźin gyis rnam par dag pa rtogs par dka’ ba daṅ | sems de ñid kyi ñe bar ñon moṅs pa rtogs par dka’ ba’o || lha mo chos ’di gñis ñan par byed pa ni khyod dam yaṅ na chos chen po daṅ ldan pa’i byaṅ chub sems dpa’ rnams yin no || lha mo lhag ma ñan thos daṅ raṅ || saṅs rgyas kyis ni chos ’di gñis de bźin gśegs pa la dad pas rtogs par bya ba ñid do źes gsuṅs pa yin no || de la dri ma med pa’i de bźin ñid ni sṅar dri mas kun nas ñon moṅs par ma gyur pa phyis rnam par dag par gyur pa’i phyir gnas ’di bsam gyis mi khyab po || gaṅ gi phyir sems ni raṅ bźin gyis ’od gsal ba ste | de ni de kho na bźin śes so || des na skad cig ma gcig daṅ ldan pa’i śes rab kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu mṅon par rdzogs par saṅs rgyas so źes gsuṅs pa yin no || de la dri ma med pa’i saṅs rgyas kyi yon tan ni gcig tu kun nas ñon moṅs pa so so’i skye bo’i sa la yaṅ rnam pas dbyer med pa’i chos ñid sṅa phyir khyad par med pa yod pa’i phyir gnas ’di bsam gyis mi khyab ste | gaṅ gi phyir gaṅ la de bźin gśegs pa’i ye śes mtha’ dag rjes su ma źugs pa’i sems can de ni sems can gyi ris na ’ga’ yaṅ med do || ’on kyaṅ ’du śes kyi ’dzin pas de bźin gśegs pa’i ye śes mi mṅon no || ’du śes kyi ’dzin pa daṅ bral ba las ni | thams cad mkhyen pa’i ye śes raṅ byuṅ gi ye śes thogs pa med par rab tu ’byuṅ ṅo || kye rgyal ba’i sras ’di lta ste | dper na stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams kyi tshad daṅ mñam pa’i dar yug chen po gcig yod par gyur la | dar yug chen po de la yaṅ stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams rdzogs par bris par gyur te | ’di lta ste | khor yug chen po’i tshad du ni khor yug chen po bris | sa chen po’i tshad du ni sa chen po | stoṅ gñis pa’i ’jig rten gyi khams kyi tshad du ni stoṅ gñis pa’i ’jig rten gyi khams | stoṅ gi ’jig rten gyi khams kyi tshad du ni stoṅ gi ’jig rten gyi khams | gliṅ bźi’i ’jig rten gyi khams kyi tshad du ni gliṅ bźi pa’i ’jig rten gyi khams | rgya mtsho chen po’i tshad du ni rgya mtsho chen po | ’dzam bu’i gliṅ gi tshad du ni ’dzam bu’i gliṅ | śar gyi lus ’phags kyi gliṅ gi tshaṅ du ni śar gyi las ’phags kyi gliṅ | nub kyi ba laṅ spyod kyi gliṅ gi tshad du ni nub kyi ba laṅ spyod kyi gliṅ | byaṅ gi sgra mi sñan gyi gliṅ gi tshad du ni byaṅ gi sgra mi sñan gyi gliṅ | ri rab kyi tshad du ni ri rab | sa la spyod pa’i lha’i gźal yas khaṅ gi tshad du ni sa la spyod pa’i lha’i gźal yas khaṅ | ’dod pa na spyod pa’i lha’i gźal yas khaṅ gi tshad du ni ’dod pa na spyod pa’i lha’i gźal yas khaṅ | gzugs na spyod pa’i lha’i gźal yas khaṅ gi tshad du ni gzugs na spyod pa’i lha’i gźal yas khaṅ bris so || dar yug chen po de yaṅ chu źeṅ stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams kyi tshad tsam du gyur la | dar yug chen po de yaṅ rdul phra rab kyi rdul gcig tu bcug par gyur to || ji ltar rdul phra rab kyi rdul gcig tu dar yug chen po de bcug pa de bźin du rdul phra rab kyi rdul ma lus pa rnams su de’i tshad kyi dar yug chen po de naṅ du bcug par gyur to || de nas mkhas pa mdzaṅs pa gsal ba yid gźuṅs pa der ñe bar źugs pa’i spyod pa daṅ ldan pa’i skyes bu ’ga’ źig skyes te | de’i mig lha’i mig tu gyur ciṅ kun tu yoṅs su dag pa ’od gsal bar gyur pa źig la des lha’i mig gis rnam par bltas te | ’di lta bur gyur pa’i dar yug chen po ’di rdul phra rab kyi rdul chuṅ du ’di ñid la gnas te | sems can ’ga’ la yaṅ ñe bar mkho bar ma gyur to || de ’di sñam du sems te | kye ma gaṅ bdag gi brtson pa chen po’i stobs daṅ mthus rdul phra rab kyi rdul ’di rdo rjes phye ste | dar yug chen po ’di ’gro ba thams cad kyi ñe bar ’tsho bar bya’o sñam pas | des brtson pa chen po’i stobs kyi mthus bskyed de | rdo rje phra mos rdul phra rab kyi rdul de phye nas bsam pa ji lta ba bźin du dar yug chen po de ’gro ba mtha’ dag la ñe bar ’tsho bar byed ciṅ | gcig la ji lta ba de bźin du rdul phra rab lus pa med pa mtha’ dag las de kho na bźin byed do || kye rgyal ba’i sras de bźin du de bźin gśegs pa’i ye śes tshad med pa’i ye śes sems can thams cad || ñe bar ’tsho ba’i ye śes kyaṅ sems can thams cad kyi sems kyi rgyud la mtshaṅ ba med par rjes su źugs te | sems can gyi sems kyi rgyud de dag kyaṅ de bźin gśegs pa’i ye śes daṅ ’dra bar tshad med do || de lta mod kyi ’du śes kyi ’dzin pas bciṅs pa’i byis pa rnams kyis de bźin gśegs pa’i ye śes mi śes rab tu mi śes śiṅ ñams su mi myoṅ | mṅon du mi byed do || des na de bźin gśegs pa chags pa med pa’i de bźin gśegs pa’i ye śes kyis chos kyi dbyiṅs sems can gyi gnas thams cad la rnam par gzigs nas | slob dpon gyi ’du śes su gyur te | kye ma ma la sems can ’di dag ni de bźin gśegs pa’i ye śes yaṅ dag pa ji lta ba bźin mi śes pa daṅ | de bźin gśegs pa’i ye śes rjes su źugs pa dag ste | gaṅ yaṅ ṅas sems can ’di dag la ‘phags pa’i lam ñe par bstan pas ’du śes kyis byas ba’i ’chiṅ ba thams cad bsal phar byas te | ji ltar raṅ ñid ’phags pa’i ye śes kyi stobs bskyed pas ye śes (read: ’du śes) kyi mdud pa chen po bsal nas de bźin gśegs pa’i ye śes so sor mṅon par śes śiṅ | de bźin gśegs pa’i ye śes daṅ mñam pa ñid rjes su thob pa bźin du de dag la de bźin gśegs pa’i lam bstan pas ’du śes kyis byas pa’i ’chiṅ ba thams cad zlog par byed do || ’du śes kyis byas pa’i ’chiṅ ba thams cad log pa dag la ni de bźin gśegs pa’i ye śes tshad med pa de ’gro ba mtha’ dag gi ñe bar ’tsho bar ’gyur ro źes gsuṅs so || de la rgyal ba’i mdzad pa ni cig car thams cad la dus thams cad du lhun gyis grub ciṅ rnam par mi rtog par bsam ba ji lta ba daṅ | gdul bya ji lta ba bźin du sems can rnams la ma tshaṅ ba med ciṅ rjes su mthun bar ’jug pa’i phyir gnas ’di bsam gyis mi khyab ste | gaṅ gi phyir sems can rnams gźug pa’i don du de bźin gśegs pa’i ye śes tshad med pa yin yaṅ mdor bsdus pa tsam gyi sgo nas tshad daṅ ldan par bstan mod kyi | rigs kyi bu ’on kyaṅ de bźin gśegs pa’i yaṅ dag pa’i de bźin gśegs pa’i phrin las gaṅ yin pa de ni bsam gyis mi khyab pa tshad med pa ’jig rten thams cad kyis śes par bya ba ma yin pa | yi ge brjod du med pa | gźan gyis sgrub par dka’ ba | saṅs rgyas kyi źiṅ thams cad du gnas pa | saṅs rgyas thams cad daṅ mñam pa ñid rjes su thob pa | ’bad rtsol daṅ bya ba thams cad las ’das pa | nam mkha’ daṅ mñam pa ñid kyis rnam par rtog pa med pa | chos kyi dbyiṅs kyi bya ba ñid kyi tha dad du dbyer med pa źes bya ba nas | nor bu baidūrya rnam par dag pa’i dper mdzad nas | rgyas par bstan te | rigs kyi bu rnam graṅs ’dis ’di ltar rigs par bya ste | de bźin gśegs pa’i phrin las ni bsam gyis mi khyab pa mñam pa ñid rjes su thob pa thams cad du kha na ma tho ba med pa dus gsum daṅ rjes su ’brel pa | dkon mchog gsum gyi gduṅ mi ’chad par byed pa’o || bsam gyis mi khyab pa’i de bźin gśegs pa’i phrin las gaṅ la rab tu źugs pa’i de bźin gśegs pa’i sku nam mkha’i raṅ bźin yaṅ mi ’dor la | saṅs rgyas kyi źiṅ thams cad du yaṅ kun tu ston to || gsuṅ brjod du med pa’i chos ñid kyaṅ mi ’dor la | sgra rnam par rig pa ji lta ba bźin du sems can rnams la chos kyaṅ ston to || sems kyi dmigs pa thams cad daṅ yaṅ bral la | sems can thams cad kyi sems kyi spyod pa daṅ bsam pa yaṅ rab tu śes so źes gsuṅs so ||

Here, 1) ‘the Reality mingled with pollution’ is always, at the same time, pure and defiled; this point is inconceivable. [Here, ‘inconceivable’ is] in the sense that even for the Pratyekabuddhas who believe in the way of profound Doctrine, this is not an understandable sphere. Because it is said: “O Goddess, these two points are quite difficult to be cognized. It is difficult to be cognized that the mind is pure by nature. It is also difficult to be cognized that this very mind is defiled. O Goddess, those who can hear these two points [with understanding] are only either yourself or Bodhisattvas who are endowed with the great qualities. O Goddess, for the other Śrāvakas and Pratyekabuddhas, these two points are to be understood only through the faith in the Tathāgata”. 2) ‘The Reality apart from pollution’, though it is originally not defiled by pollution, yet it is purified afterwards; this point is inconceivableable. Because it is said: “The mind is clear by nature. This is the real knowledge as it is. Therefore it is said: [the Tathāgata] perfectly enlightened the Supreme Perfect Enlightenment by the Intellect endowed with contemplation at one moment”. Next, ‘Immaculate Qualities of the Buddha’ are always found even in the stage of those ordinary people who are absolutely defiled, of no differentiation through the inseparable nature [from the Absolute Body]; this point is inconceivable. Because it is said: “There is no one among the group of living beings in whose body the Wisdom of the Tathāgata does not penetrate at all. Nevertheless, as taking [wrong] conceptions, he cannot cognize the Buddha’s Wisdom [residing in himself]. By removing this taking of conceptions, the Wisdom of Omniscience, self-born Wisdom, makes its appearance again unobstructedly. O Son of the Buddha, suppose there would be a big painting cloth, of the size equal to the Great 3-thousand thousands of Worlds. And indeed, on this big cloth, the whole Great 3-thousand thousands of Worlds would be described completely. The Great Earth would be described in the exact size of the Great Earth. The 2-thousand Worlds [would be written] in their own full size. [In the same way] the thousands of Worlds, the Four Continents, the Great Ocean, the Southern Continent of Jambū, the Eastern Continent of Videha, the [Western] Continent of Godāvarī, the Northern Continent of Kuru, the Mount Sumeru, the Palace of Gods living on the earth, that of Gods living in the Sphere of Desire, and of Gods living in the Sphere of Form; all of these would be written in their own size. And [thus] this big cloth would have the same size as the expansion of the Great 3-thousand thousands of Worlds. Furthermore, this very big cloth would enter within one particle of an atom. Just as this big cloth lies within one small particle of an atom, in the same way, in each of all the other particles of atoms, too, there enters a big cloth of the same size. Suppose there should appear one person, well learned, clever, intelligent, wise and possessed of the skill to approach there i.e. to the big cloth. And his divine eyes were perfectly pure and clear. With these divine eyes he would perceive [and say]: Why does this big cloth of such a great nature stay here in such a limited small particle of an atom! It is of no use to anybody! So he would think: “Now, I will break this particle of an atom by the force of great efforts and let this great cloth become useful for the world. Then, producing the strength of great efforts, he would break this small particle of an atom with a subtle diamond and would make that great cloth useful for the world as was his intention. Not only for one particle of an atom but also for [all] the remaining atoms, he would act in the same way. Similarly, O Son of the Buddha, the Wisdom of the Tathāgata, which is the immeasurable wisdom, the profitable wisdom for all living beings, thoroughly penetrates within the mentality of every living being. And every mental disposition of a living being has the same size as the Buddha’s Wisdom. Only the ignorant, however, being bound by misconceptions does neither know nor cognize nor understand nor realize the Wisdom of the Tathāgata [within himself]. Therefore, the Tathāgata, having observed the state of all the living beings in all the universal region by his unobstructed Wisdom, resolves to be a teacher [and says:] ‘What a pity! These living beings cannot cognize properly the Wisdom of the Tathāgata, though it penetrates them. O ! I shall try to withdraw all the obstacles made by wrong conceptions for the sake of these living beings through the teaching of [8-fold] Holy Path, in order that they would by themselves, by accepting the power of the Holy Path, cast off the big knot of conceptions and would recognize the Wisdom of the Tathāgata [within themselves], also that they would obtain equality with the Tathāgata’. [In accordance with this declaration], they remove all the obstacles made by wrong conceptions through the teaching of the [Holy] Path of the Tathāgata. And when all the obstacles created by wrong conceptions are withdrawn, then this immeasurable Wisdom of the Tathāgata becomes useful to all the world”. Now, ‘the Buddha’s Acts’ proceed forth at one time, everywhere, always, without efforts, without discrimination, according to the intention [of the living beings], according to [the faculty of] the living beings who are to be disciplined without fault, in conformance with their merits, this point is inconceivable. Because it is said: “In order to enroll the living beings [in the Buddha’s Doctrine] the Acts of Tathāgata, though they are unlimited, are taught as if they were somewhat limited, with summarized numbers. However, O Noble Youth, that which is the true act of the Tathāgata is immeasurable, inconceivable, uncognizable by all the world, indescribable by letters, difficult to be acquired by others, established in all Buddhas’ lands, rendered in equality with all the Buddhas, far beyond all works of exertion, of no discrimination as being equal to the sky, of no differentiation as being the act of the universal Essence “ &c. Then, after showing the example of pure, precious Vaidūrya stone, it is taught as follows: “O noble youth, in this manner, this Buddha’s inconceivable Act should be known as rendered in equality [with all the Buddhas], nowhere blamable, related to the three divisions of time, and not interrupting the lineage of the Jewels. Residing in this inconceivable Act of the Tathāgata, the Buddha never casts off the sky-like nature of his body and be shows himself in all the Buddhas’ lands; without casting off the indescribable nature of his speech, he teaches the Doctrine for the sake of living beings through the proper word-communication; and being apart from all objects of the mind, still he can understand the deeds and intentions of the minds of all living beings.

bodhyaṃ bodhis tadaṅgāni bodhaneti yathākramam |
hetur ekaṃ padaṃ trīṇi pratyayas tadviśuddhaye || 26 ||

所覺菩提法依菩提分知菩提分教化眾生覺菩提初句為正因餘三為淨緣前二自利益後二利益他

rtogs bya rtogs pa de yi ni || yan lag rtogs par byed phyir te || go rims ji bźin gnas gcig ste || dag rgyu gsum ni rkyen yin no ||

(§2. The Germ as Cause and Conditions of the Jewels in its four Aspects.) The object to be enlightened, the Enlightenment, The attributes of the enlightenment, The act to instruct the enlightenment ; [Of these four], respectively, One subject signifies the cause, [The remaining] three are the conditions For the purification of the former. || 26 ||

eṣāṃ khalv api caturṇām arthapadānāṃ sarvajñeyasaṃgraham upādāya prathamaṃ boddhavyapadaṃ draṣṭavyam | tadanubodho bodhir iti dvitīyaṃ bodhipadam | bodher aṅgabhūtā buddhaguṇā iti tritīyaṃ bodhyaṅgapadam | bodhyaṅgair eva bodhanaṃ pareṣām iti caturthaṃ bodhanāpadam | itīmāni catvāri padāny adhikṛtya hetupratyayabhāvena ratnatrayagotravyavasthānaṃ veditavyam | tatraiṣāṃ caturṇāṃ padānāṃ prathamaṃ lokottaradharmabījatvāt pratyātmayoniśomanasikārasaṃniśrayeṇa tadviśuddhim upādāya triratnotpattihetur anugantavyaḥ | ity evam ekaṃ padaṃ hetuḥ | kathaṃ trīṇi pratyayaḥ | tathāgato ’nuttarāṃ samyaksaṃbodhim abhisaṃbudhya daśa balādibhir buddhadharmair dvātriṃśadākāraṃ tathāgatakarma kurvan parato ghoṣasaṃni śrayeṇa tadviśuddhim upādāya triratnotpattipratyayo ’nugantavyaḥ | ity evaṃ trīṇi pratyayaḥ | ataḥ param eṣām eva caturṇāṃ padānām anupūrvam avaśiṣṭena granthena vistaravibhāganirdeśo veditavyaḥ |

此偈明何義。此四種句。總攝一切所知境界。此明何義。初一句者。謂所證法應知。以彼證法名為菩提。偈言所覺菩提法故。第二句。菩提依1菩提分知者。以諸佛菩提功德能作佛菩提因故。偈言依菩提分知故。第三句菩提分教化者。以菩提分令他覺故。第四句眾生覺菩提者。所化眾生覺菩提故。此四種句次第不取相。依此行故。清淨菩提出生三寶應知。偈言所覺菩提法依菩提。分知菩提分教化眾生覺菩提故。以一句因三句緣故。如來得阿耨多羅三藐三菩提。以得菩提者。十力等諸佛如來法。三十二種諸佛如來作業。依如來業眾生聞聲。依彼法故。得清淨因緣出生三寶應知。是故偈言初句為正因餘三為淨緣故論曰。自此已後餘殘論偈。次第依彼四句廣差別說應知。

don gyi gnas bźin po ’di dag las kyaṅ śes bya thams cad bsdus pa’i phyir daṅ po ni rtogs par bya ba’i gnas su blta bar bya’o || de’i rjes su rtogs pa ni rtogs pa yin pa’i phyir gñis pa byaṅ chub kyi gnas so || byaṅ chub kyi yan lag tu gyur pa ni saṅs rgyas kyi yon tan yin pa’i phyir gsum pa byaṅ chub kyi yan lag gi gnas so || byaṅ || chub kyi yan lag rnams ñid kyis gźan dag rtogs par byed pa’i phyir bźi pa rtogs par byed pa’i gnas so || de ltar gnas bźi po ’di dbaṅ du byas te rgyu daṅ rkyen gyi dṅos pos dkon mchog gsum gyi rigs rnam par gźag par rig par bya’o || de la gnas bźi po ’di dag las daṅ po ni ’jig rten las ’das pa’i chos kyi sa bon yin pa’i phyir so so raṅ ñid tshul bźin yid la byed pa’i gnas kyis de rnam par dag pa la brten nas dkon mchog gsum gyi rgyur rtogs par byed par bya ste | de ltar gnas gcig ni rgyu yin no || ji ltar gsum rkyen yin źe na | de bźin gśegs pa bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon bar rdzogs par saṅs rgyas nas stobs bcu la sogs pa saṅs rgyas kyi chos rnams kyis de bźin gśegs pa’i phrin las rnam pa sum cu rtsa gñis mdzad pa na | gźan gyi sgra la brten nas de rnam par dag pa la brten nas dkon mchog ’byuṅ ba’i rkyen du rtogs par bya ste | de ltar gsum po ’di ni rkyen yin no || ’di phan chad gźuṅ lhag mas gnas bźi po ’di dag ñid kyis mthar gyis rnam par dbye ba rgyas par ston par rig par bya’o ||

Indeed, of these four subjects, with reference to their inclusion of all knowable objects, the first subject should be known as ‘the object to be enlightened’. The second subject, ‘the Enlightenment’ should be known in the sense that the object to be enlightened has been awakened, therefore it is the Enlightenment. Being the portions of enlightenment, they are called Buddha’s attribute; in this sense the third subject, ‘the attributes of the Enlightenment’ is to be known. Only through the attributes of Enlightenment is there instruction for others; in this sense the fourth subject, ‘the act to instruct the Enlightenment’ is to be known. Thus with reference to these four subjects, the arrangement of the Germ of the Jewels in the state of cause and conditions is to be known. Here, of these four subjects, the first one, as being the seed of the supermundane things, should be understood as the cause of origination of the Jewels with reference to its (= of the Germ) purification based upon ‘each own’ correct thinking. Thus “one subject signifies the cause”. How are there three conditions? The Tathāgata, having realized the Supreme Perfect Enlightenment, manifests the Act of Tathāgata of features, being endowed with the Virtuous Qualities of the Buddha, Powers, etc. This is to be understood as the condition for the origination of the Jewels with reference to the purification of Germ based upon the voice of others. Thus “[the remaining] three are the condition”. Hereafter, of these four subjects, a detailed and analytical explanation will be made known in the remaining chapters.

VII. THE SERMON: ALL LIVING BEINGS ARE POSSESSED OF THE MATRIX OF THE TATHĀGATA.

tatra samalāṃ tathatām adhikṛtya yad uktaṃ sarvasattvās tathāgatagarbhā iti tat kenārthena |

此3以何義。向前偈言真如有雜垢及遠離諸垢佛無量功德及佛所作業如是妙境界是諸佛所知依此妙法身出生於三寶此偈示現何義。如向所說。一切眾生有如來藏。彼依何義故。

de la dri ma daṅ bcas pa’i de bźin ñid kyi dbaṅ du mdzad nas sems can thams cad ni de bźin gśegs pa’i sñiṅ po can no źes gsuṅs pa gaṅ yin pa de don gaṅ gi yin źe na |

Now, with reference to ‘the Reality mingled with pollution’, it is said: All living beings are possessed of the Matrix of the Tathāgata. By which meaning is it said thus?

buddhajñānāntargamāt sattvarāśes tannairmalyasyādvayatvāt prakṛtyā |
bauddhe gotre tatphalasyopacārād uktāḥ sarve dehino buddhagarbhāḥ || 27 || saṃbuddhakāyaspharaṇāt tathatāvyatibhedāt |
gotrataś ca sadā sarve buddhagarbhāḥ śarīriṇaḥ || 28 ||

如是說偈言佛法身遍滿真如無差別皆實有佛性是故說6常有

(See 88a6-88b2) rdzogs saṅs sku ni ’phro phyir daṅ || de bźin ñid dbyer med phyir daṅ || rigs yod phyir na lus can kun || rtag tu saṅs rgyas sñiṅ po can ||

(Kārikā 5) The multidudes of living beings are included in the Buddha’s Wisdom, Their immaculateness is non-dual by nature, Its result manifests itself on the Germ of the Buddha; Therefore, it is said: all living beings are possessed of the Matrix of the Buddha. || 27 || [What is shown by this śloka?] The Buddha’s Body penetrates everywhere, Reality is of undifferentiated nature, And the Germ [of the Buddha] exists [in the living beings]. Therefore, all living beings are always possessed of the Matrix of the Buddha. || 28 ||

samāsatas trividhenārthena sadā sarvasattvās tathāgatagarbhā ity uktaṃ bhagavatā | yad uta sarvasattveṣu tathāgatadharmakāyaparispraraṇārthena tathāgatatathatāvyatibhedārthena tathāgata gotrasaṃbhavārthena ca | eṣāṃ punas trayāṇām arthapadānām uttaratra tathāgatagarbhasūtrānusāreṇa nirdeśo bhaviṣyati | pūrvataraṃ tu yenārthena sarvatrāviśeṣeṇa pravacane sarvākāraṃ tadarthasūcanaṃ bhavati tad apy adhikṛtya nirdekṣyāmi |

此偈明何義。有三種義。是故如來說一切時一切眾生有如來藏。何等為三。一者如來法身遍在一切7諸眾生身。偈言8佛法身遍9滿故。二者如來真如無差別。偈言真如無差別故。三者一切眾生皆悉實有真如佛性。偈言皆實有佛性故。此三句義。自此下論依如來藏修多羅。我後時說應知。如偈本言一切眾生界不離諸佛智以彼淨無垢性體不二故依一切諸佛平等法性身知一切眾生皆有如來藏

mdor bsdun na don rnam pa gsum gyis sems can thams cad ni rtag tu de bźin gśegs pa’i sñiṅ po can no źes bcom ldan ’das kyis gsuṅs te | saṅs rgyas ye śes sems can tshogs źugs phyir || raṅ bźin dri med de ni gñis med de || saṅs rgyas rigs la de ’bras ñer brtags phyir || ’gro kun saṅs rgyas sñiṅ po can du gsuṅs || don de rnam pa thams cad don gaṅ gis gsuṅs rab thams cad du khyad par med par bstan par ’gyur ba de’i dbaṅ du byas te bśad par bya’o || ’di lta ste | sems can thams cad la de bźin gśegs pa’i chos kyi skus ’phro ba’i don daṅ | de bźin gśegs pa’i de bźin ñid rnam par dbyer med pa’i don daṅ | de bźin gśegs pa’i rigs yod pa’i don gyis so || don gyi gnas gsum po ’di dag kyaṅ de bźin gśegs pa’i sñiṅ po’i mṅo’i rjes su ’braṅs te ’og nas ston par ’gyur ro ||

In short, by three kinds of meaning, it is said by the Lord that all living beings are always possessed of the Matrix of Tathāgata. That is to say, by the following three meanings: the Absolute Body of the Tathāgata penetrates all living beings; the Tathāgata being the Reality, is the undifferentiated whole; and there exists the Germ of the Tathāgata [in every living being]. And of these three subjects, the [detailed] explanation will be made below according to the Tathāgatagarbha-sūtra. Prior to it, however, there is [another] meaning by which this meaning in all its aspects is indicated in the Scripture with no variance anywhere. With reference to that as well, I shall now explain.

VIII. ANALYSIS OF THE GERM FROM 10 POINTS OF VIEW

uddānam |
svabhāvahetvoḥ phalakarmayoga vṛttiṣv avasthāsv atha sarvagatve |
sadāvikāritvaguṇeṣv abhede jñeyo ’rthasaṃdhiḥ paramārthadhātoḥ || 29 ||

體及因果業相應及以行時差別遍處不變無差別彼妙義次第第一真法性我如是略說汝今應善知

sdom ni | ṅo bo rgyu ’bras las ldan ’jug pa daṅ || gnas skabs de bźin kun tu ’gro ba’i don || rtag tu mi ’gyur yon tan dbyer med ni || don dam dbyiṅs kyi dgoṅs don yin źes bya ||

Summary: The own nature and the cause, The result, function, union and manifestation, Various states and all-pervadingness, The qualities always unchangeable and non-differential In these [points of view], there should be known The implication of the Absolute Essence. || 29 ||

samāsato daśavidham artham abhisaṃdhāya paramatattvajñānaviṣayasya tathāgatadhātor vyavasthānam anugantavyam | daśavidho ’rthaḥ katamaḥ | tad yathāsvabhāvārtho hetvarthaḥ phalārthaḥ karmārtho yogārtho vṛttyartho ’vasthāprabhedārthaḥ sarvatragārtho ’vikārārtho ’bhedārthaś ca |

此偈示現何義。略說此偈有十種義。依此十種說第一義實智境界佛性差別應知。何等為十。一者體。二者因。三者果。四者業。五者相應。六者行。七者時差別。八者遍一切處。九者不變。十者無差別。

mdor bsdu na don rnam pa bcu la dgoṅs nas | de kho na’i ye śes dam pa’i yul de bźin gśegs pa’i khams rnam par gźag par rig par bya’o || don rnam par bcu gaṅ źe na | ’di lta ste | ṅo bo’i don daṅ | rgyu’i don daṅ | ’bras bu’i don daṅ | las kyi don daṅ | ldan pa’i don daṅ | ’jug pa’i don daṅ | gnas skabs kyis rab tu dbye ba’i don daṅ | kun tu ’gro ba’i don daṅ | mi ’gyur ba’i don daṅ | dbyer med pa’i don to ||

In short, with reference to these 10 meanings, there should be understood the various aspects of the Essence of the Tathāgata, which is the sphere of the highest true knowledge. What are the meanings ? They are namely: the own nature [of the Germ]; the cause; the result [of its purification]; the function [towards the purification]; the union [of the Germ]; the manifestation [of the Germ]; the various states [of its manifestation]; all-pervadingness [of the Germ]; unchangeability [of the Germ through various states]; and non-differentiation [of the Germ with the Reality].

tatra svabhāvārthaṃ hetvarthaṃ cārabhya ślokaḥ |
sadā prakṛtyasaṃkliṣṭaḥ śuddharatnāmbarāmbuvat |
dharmādhimuktyadhiprajñāsamādhikaruṇānvayaḥ || 30 || tatra pūrveṇa ślokārdhena kiṃ darśayati |
prabhāvānanyathābhāvasnigdhabhāvasvabhāvataḥ |
cintāmaṇinabhovāriguṇasādharmyam eṣu hi || 31 ||

初依體因故。說一偈自性常不染如寶空淨水信法及般若三昧大悲等此初半偈示現何義。偈言自在力不變思實體柔軟寶空水功德相似相對法

de la ṅo bo’i don daṅ rgyu’i don las brtsams nas tshigs su bcad pa | rin chen nam mkha’ chu dag bźin || rtag tu raṅ bźin ñon moṅs med || chos mos lhag pa’i śes rab daṅ || tiṅ ’dzin sñiṅ rje las byuṅ ba || de la tshigs su bcad pa phyed sṅa mas ci bstan źe na | mthu daṅ gźan du mi ’gyur daṅ || brlan pa’i ṅo bo raṅ bźin phyir || ’di dag nor bu rin chen mkha’ || chu yi yon tan chos mthun ñid ||

(I. SVABHĀVA & II. HETU) Now, with reference to the meaning of ‘own nature’and ‘cause’ there is one śloka. (Kārikā 6) [The Matrix of the Tathāgata] is always undefiled by nature, Like the pure jewel, the sky and water; It follows after the faith in the Doctrine, The highest Intellect, Meditation and Compassion. || 30 || (§1. The Nature of the Essence of the Tathāgata.) Here, what is shown by the former half of this śloka? Because of its own nature of power, Identity, and being moist; in these [three points] [The Essence of the Tathāgata has] a resemblance To the quality of the wish-fulfilling jewel, the sky and water. || 31 ||

ya eta trayo ’tra pūrvam uddiṣṭā eṣu triṣu yathāsaṃkhyam eva svalakṣaṇaṃ sāmānyalakṣaṇaṃ cārabhya tathāgatadhātoś cintāmaṇinabhovāriviśuddhiguṇasādharmyaṃ veditavyam | tatra tathāgatadharmakāye tāvac cintitārthasamṛddhyādiprabhāvasvabhāvatāṃ svalakṣaṇam ārabhya cintāmaṇiratnasādharmyaṃ veditavyam | tathatāyām ananyathābhāvasvabhāvatāṃ svalakṣaṇam ārabhyākāśasādharmyaṃ veditavyam | tathāgatagotre sattvakaruṇāsnigdhasvabhāvatāṃ svalakṣaṇam ārabhya vārisādharmyaṃ veditavyam | sarveṣāṃ cātra sadātyantaprakṛtya nupakliṣṭatāṃ prakṛtipariśuddhiṃ sāmānyalakṣaṇam ārabhya tad eva cintāmaṇinabhovāri viśuddhiguṇasādharmyaṃ veditavyam |

此偈明何義。向說三種義。彼三種義。次第依於自相同相。如來法身三種清淨功德。如如意寶珠虛空淨水。相似相對法應知。此明何義。思者依如來法身。所思所修皆悉成就故。

gsum po ’di dag ni ’dir sṅar bstan zin pa ste | gsum po ’di dag la go rims ji lta ba bźin kho nar raṅ gi mtshan ñid daṅ spyi’i mtshan ñid las brtsams nas de bźin gśegs pa’i khams yid bźin gyi nor bu daṅ | nam mkha’ daṅ | chu rnam par dag pa’i yon tan daṅ | chos mthun pa ñid du rig par bya’o || de la re źig de bźin gśegs pa’i chos kyi sku la ni bsam pa’i don grub pa la sogs pa mthu’i ṅo bo ñid raṅ gi mtshan ñid las bsams nas yid || bźin gyi nor bu daṅ chos mthun pa ñid du rig par bya’o || de bźin ñid la ni gźan du ma yin pa ñid kyi raṅ gi ṅo bo’i raṅ gi mtshan ñid las brtsams nas nam mkha’ daṅ chos mthun pa ñid du rig par bya’o || de bźin gśegs pa’i rigs la ni sems can la sñiṅ brtse bas brlan pa’i raṅ gi ṅo bo ñid kyi mtshan ñid las brtsams nas chu daṅ chos mthun pa ñid du rig par bya’o || dir thams cad kyaṅ rtag tu raṅ bźin gyis śin tu ñe bar ñon moṅs pa med pa raṅ bźin gyis yoṅs su dag pa’i spyi’i mtshan ñid las brtsams nas de ñid yid bźin gyi nor bu daṅ | nam mkha’ daṅ chu rnam bar dag pa’i yon tan daṅ | chos mthun par rig par bya’o ||

‘In these’ three [points], which are already mentioned above, the resemblance of the Essence of the Tathāgata to the purified quality of the wish-fulfilling jewel, the sky and water, respectively, should be known with reference to its particular and common characteristics. Now, first of all, a resemblance to the wish-fulfilling jewel is to be known of the Absolute Body of the Tathāgata, with reference to its particular characteristic, the own nature of powers, fulfillment of desired objects etc. A resemblance to the sky is to be known of the Reality, with reference to its own nature of identity [everywhere] as the particular characteristic. A resemblance to water is to be known of the Germ of the Tathāgata, with reference to its moist nature of mercy towards living beings as the particular characteristic. And now, of all these, with reference to their being undefiled always, absolutely, by nature, i.e., the innate purity as the common characteristic, this very resemblance [of the Essence] to the purified qualities of wish-fulfilling jewel, the sky and water is to be understood.

tatra pareṇa ślokārdhena kiṃ darśitaṃ |
caturdhāvaraṇaṃ dharmapratigho ’py ātmadarśanam |
saṃsāraduḥkhabhīrutvaṃ sattvārthaṃ nirapekṣatā || 32 || icchantikānāṃ tīrthyānāṃ śrāvakāṇāṃ svayaṃbhuvām |
adhimuktyādayo dharmāś catvāraḥ śuddhihetavaḥ || 33 ||

後半偈者示現何義。偈言有四種障礙謗法及著我怖畏世間苦捨離諸眾生此偈明何義。偈言闡提及外道聲聞及自覺信等四種法清淨因應知

de la tshigs su bcad pa phyed ’og mas ci bstan źe na | chos la khoṅ khro bdag lta daṅ || ’khor ba’i sdug bsṅal gyis ’jigs daṅ || sems can don la ltos med pa || ’dod chen mu stegs ñan thos daṅ || raṅ byuṅ rnams kyi sgrib rnam bźin || dag rgyu lhag par mos pa la || sogs pa’i chos ni rnam bźi ñid ||

(§2. Obstructions and Causes of Purification). Now, what is shown by the latter half of the śloka (v. 30)? There are four kinds of Obstructions Enmity to the Doctrine and perception of the Self, Fear of Suffering in this world, And indifference to the profit of living beings ; || 32 || [These are respectively] of the Icchantikas, Of the Heretics, the Śrāvakas and the Pratyekabuddhas ; The virtues, the faith [in the Doctrine] etc., are The four Causes of purification. || 33 ||

samāsata ime trividhāḥ satvāḥ sattvarāśau saṃvidyante | bhavābhilāṣiṇo vibhavābhilāṣiṇas tadubhayānabhilāṣiṇaś ca | tatra bhavābhilāṣiṇo dvividhā veditavyāḥ | mokṣamārgapratihatāśā aparinirvāṇagotrakāḥ sattvā ye saṃsāram evecchanti na nirvāṇaṃ tanniyatipatitāś cehadhārmikā eva | tad ekatyā mahāyānadharmavidviṣo yān adhikṛtyaitad uktaṃ bhagavatā | nāhaṃ teṣāṃ śāstā na te mama śrāvakāḥ | tān ahaṃ śāriputra tamasas tamo ’ntaram andhakārān mahāndhakāragāminas tamobhūyiṣṭhā iti vadāmi | tatra vibhavābhilāṣiṇo dvividhāḥ | anupāyapatitā upāyapatitāś ca | tatrānupāyapatitā api trividhāḥ | itobāhyā bahunānāprakārāś carakaparivrājakanirgranthi putraprabhṛtayo ’nyatīrthyāḥ | ihadhārmikāś ca tatsabhāgacaritā eva śrāddhā api durgṛhītagrāhiṇaḥ | te ca punaḥ katame | yad uta pudgaladṛṣṭayaś ca paramārthānadhimuktā yān prati bhagavatā śūnyatānadhimukto nirviśiṣṭo bhavati tīrthikair ity uktam | śūnyatādṛṣṭayaś cābhimānikā yeṣām iha tadvimokṣamukhe ’pi śūnyatāyāṃ mādyamānānāṃ śūnyataiva dṛṣṭir bhavati yān adhikṛtyāha | varaṃ khalu kāśyapa sumerumātrā pudgaladṛṣṭir na tv evābhimānikasya śūnyatādṛṣṭir iti | tatropāyapatitā api dvividhāḥ | śrāvakayānīyāś ca samyaktvaniyāmam avakrāntāḥ pratyekabuddhayānīyāś ca | tadubhayānabhilāṣiṇaḥ punar mahāyānasaṃprasthitāḥ paramatīkṣṇendriyāḥ sattvā ye nāpi saṃsāram icchanti yathecchantikā nānupāyapatitās tīrthikādivan nāpy upāya patitāḥ śrāvakapratyekabuddhavat | api tu saṃsāranirvāṇasamatāpattimārgapratipannās te bhavanty apratiṣṭhitanirvāṇāśayā nirupakliṣṭasaṃsāragataprayogā dṛḍhakaruṇādhyāśaya pratiṣṭhitamūlapariśuddhā iti | tatra ye sattvā bhavābhilāṣiṇa icchantikās tanniyatipatitā ihadhārmikā evocyante mithyātvaniyataḥ sattvarāśir iti | ye vibhavābhilāṣiṇo ’py anupāya patitā ucyante ’niyataḥ sattvarāśir iti | ye vibhavābhilāṣiṇa upāyapatitās tadubhayānabhilāṣiṇaś ca samatāptimārgapratipannās ta ucyante samyaktvaniyataḥ sattvarāśir iti | tatra mahāyānasaṃprasthitān sattvān anāvaraṇagāminaḥ sthāpayitvā ya ito ’nye sattvās tad yathā | icchantikās tīrthyāḥ śrāvakāḥ pratyeka buddhāś ca | teṣām imāni catvāry āvaraṇāni tathāgatadhātor anadhigamāyāsākṣātkriyāyai saṃvartante | katamāni ca catvāri | tad yathā mahāyānadharmapratigha icchantikānām āvaraṇaṃ yasya pratipakṣo mahāyānadharmādhimuktibhāvanā bodhisattvānām | dharmeṣv ātmadarśanam anyatīrthānām āvaraṇaṃ yasya pratipakṣaḥ prajñāpāramitābhāvanā bodhisattvānām | saṃsāre duḥkhasaṃjñā duḥkhabhīrutvaṃ śrāvakayānikānām āvaraṇaṃ yasya pratipakṣo gaganagañjādisamādhibhāvanā bodhisattvānām | sattvārthavimukhatā sattvārtha nirapekṣatā pratyekabuddhayānikānām āvaraṇaṃ yasya pratipakṣo mahākaruṇābhāvanā bodhisattvānām iti | etac caturvidham āvaraṇam eṣāṃ caturvidhānāṃ sattvānāṃ yasya pratipakṣān imāṃś ca turo ’dhimuktyādīn bhāvayitvā bodhisattvā niruttarārthadharmakāyaviśuddhiparamatām adhigacchanty ebhiś ca viśuddhisamudāgamakāraṇaiś caturbhir anugatā dharmarājaputrā bhavanti tathāgatakule | katham iti |

此偈明何義。略說一切眾生界中有三種眾生。何等為三。一者求有。二者遠離求有。三者不求彼二。求有有二種何等為二。一者謗解脫道無涅槃性。常求住世間不求證涅槃。二者於佛法中闡提同位。以謗大乘故。是故不增不減經言。舍利弗。若有比丘比丘尼優婆塞優婆夷。若起一見若起二見。諸佛如來非彼世尊。如是等人非我弟子。舍利弗。是人以起二見因緣。從闇入闇從冥入冥。我說是等名一闡提故。偈言謗法故。闡提故。遠離求有者。亦有二種。何等為二。一者無求道方便。二者有求道方便。無求道方便者。亦有二種。何等為二。一者多種外道種種邪計。謂僧佉衛世師尼揵陀若提子等。無求道方便。二者於佛法中同外道行。雖信佛法而顛倒取。彼何者是。謂犢子等。見身中有我等。不信等一義諦。不信真如法空。佛說彼人無異外道。復有計空為有。以我相憍慢故。何以故。以如來為說空解脫門令得覺知。而彼人計唯空無實。為彼人故。寶積經中佛告迦葉。寧見計我如須彌山。而不用見憍慢眾生計空為有。迦葉一切邪見解空得離。若見空為有。彼不可化令離世間故。偈言及著我故。及外道故。有方便求道者。亦有二種。何等為二。一者聲聞。偈言怖畏世間苦1故。聲聞故。二者辟支佛。偈言捨離諸眾生故。及自覺故。不求彼二者。所謂第一利根眾生諸菩薩摩訶薩。何以故。以諸菩薩不求彼有如一闡提故。又亦不同無方便求道種種外道等故。又亦不同有方便求道聲聞辟支佛等故。何以故。以諸菩薩見世間涅槃道平等故。以不住涅槃求故。以世間法不能染故。而修行世間行堅固慈悲涅槃心故。以善住根本清淨法中故。又彼求有眾生一問提人。及佛法中同闡提位。名為邪定聚眾生。又遠離求有眾生中。墮無方便求道眾生。名為不定聚眾生。又遠離求有眾生中。求離世間方便求道聲聞辟支佛。及不求彼二。平等道智菩薩摩訶薩。名為正定聚眾生。又除心於無障礙道大乘眾生。餘有四種眾生何等為四。一者闡提。二者外道。三者聲聞。四者辟支佛。彼四眾生有四種障故。不能證故。不能會故。不能見如來之性。何等為四。一者謗大乘法一闡提障。此障對治。謂諸菩薩摩訶薩信4大乘故。偈言信法故。二者橫計身中有我諸外道障。此障對治。謂諸菩薩摩訶薩修行般若波羅蜜故。偈言及般若故。三者怖畏世間諸苦聲聞人障。此障對治。謂諸菩薩摩訶薩修行虛空藏首楞嚴等諸三昧故。偈言三昧故。四者背捨利益一切眾生捨大悲心辟支佛障。此障對治。謂諸菩薩摩訶薩修行大悲。為利益眾生故。偈言大悲故。是名四種障。障四種眾生。為對治彼四種障故。諸菩薩摩訶薩信修行大乘等四種對治法。得無上清淨法身。到第一彼岸。何以故。依此四種清淨法界修習善法。此是諸佛隨順法子於佛家生。是故偈言

mdor bsdu na sems can gyi tshogs na sems can gyi rnam pa ’di gsum yod de | srid pa ’dod pa daṅ | srid pa daṅ bral bar ’dod pa daṅ | de gñis ka mṅon par mi ’dod pa’o || de la srid pa ’dod pa ni rnam pa gñis su rig par bya ste | thar pa’i lam daṅ źe ’gras pa yoṅs su mya ṅan las mi ’da’ ba’i rigs can gyi sems can ’khor ba ñid ’dod kyi | mya ṅan las ’das pa ni ma yin pa gaṅ dag yin pa daṅ | der ṅes par lhuṅ ba chos ’di pa ñid de dag las kha cig theg pa chen po’i chos la sdaṅ ba ste | gaṅ gi dbaṅ du mdzad nas | bcom ldan ’das kyis ṅa ni de dag gi ston pa ma yin la || de dag kyaṅ ṅa’i ñan thos ma yin no || śā ri’i bu de dag ni mun pa bas kyaṅ ches mun pa chen por ’gro ba mun pa chen po daṅ ldan pa’o źes pa smra’o źes gsuṅs pa’o || de la srid pa daṅ bral bar ’dod pa ni rnam pa gñis te | thabs ma yin pa la źugs pa daṅ | thabs la źugs pa’o || de la thabs ma yin pa la źugs pa la yaṅ rnam pa gsum ste | ’di las phyi rol du gyur pa tsa ra ka daṅ | kun tu rgyu daṅ | gcer bu pa la sogs pa’i rnam pa du ma’i mu stegs pa maṅ po daṅ | de daṅ mthun par spyod pa chos ’di pa ñid dad pa yod kyaṅ | ṅes par gzuṅ dka’ ba’i lta ba ’dzin pa ste | de dag kyaṅ gaṅ źe na | ’di lta ste | don dam pa la mi mos pa gaṅ zag tu lta ba ste | gaṅ la bcom ldan ’das kyis stoṅ pa ñid la mos pa med pa ni mu stegs pa dag daṅ khyad par med pa yin no źes gsuṅs pa daṅ | mṅon pa’i ṅa rgyal can stoṅ ba ñid du lta ba ste | ’di la stoṅ pa ñid du lta ba gaṅ dag de’i rnam par thar pa’i sgo la yaṅ stoṅ pa ñid du lta par ’gyur ba gaṅ gi dbaṅ du mdzad nas | ’od sruṅs gaṅ zag tu lta ba ri rab tsam ni bla’i | mṅon pa’i ṅa rgyal can ston pa ñid du lta ba ni de lta ma yin no źes gsuṅs pa yin no || de la thabs la źugs pa la yaṅ rnam pa gñis te | ñan thos kyi theg pa daṅ mthun pa yaṅ dag par ṅes pa ñid du źugs pa daṅ | raṅ saṅs rgyas kyi theg pa daṅ mthun pa’o || de gñi ga mṅon par mi ’dod pa ni | theg pa chen po la yaṅ dag par gnas pa mchog tu dbaṅ po rnon po’i sems can te | gaṅ dag ’dod chen pa bźin du ’khor ba yaṅ mi ’dod ciṅ | mu stegs pa la sogs pa ltar thabs ma yin pa la źugs pa yaṅ ma yin la | ñan thos daṅ raṅ saṅs rgyas ltar thabs daṅ ldan par rtogs pa yaṅ ma yin te | ’on kyaṅ ’khor ba daṅ mya ṅan las ’das pa mñam pa ñid thob pa’i lam du źugs pa ste | de dag mi gnas pa’i mya ṅan las ’das pa la brten pa’i bsam pa can ñe bar ñon moṅs pa med pa’i ’khor ba la brten pa’i sbyor ba can | sñiṅ rje daṅ lhag pa’i bsam pa brtan pa rab tu gnas pa rtsa ba yoṅs su dag par gyur pa yin no || de la sems can gaṅ dag srid pa ’dod pa’i ’dod chen po daṅ | der ṅes par lhuṅ ba’i chos ’di pa ñid de | de gñis ni log pa ñid duṅs pa’i sems can gyi phuṅ po źes bya’o || 1 || gaṅ dag srid pa daṅ bral bar ’dod kyaṅ thabs ma yin pa la źugs pa de dag ni | ma ṅes pa’i sems can gyi phuṅ po źes bya’o || gaṅ dag srid pa daṅ bral bar ’dod pa thabs la źugs pa daṅ | de gñis ka mṅon par mi ’dod pa mñam pa ñid thob pa’i lam du źugs pa de dag ni yaṅ dag pa ñid du ṅes pa’i sems can gyi phuṅ po źes bya’o || de la theg pa chen po la yaṅ dag par rab tu gnas pa’i sems can gyi sgrib pa med pa rtogs pa ma gtogs pa gźan sems can rnam pa bźi po ’di dag ste | ’di lta ste | ’dod chen pa daṅ | mu stegs pa daṅ | ñan thos daṅ | raṅ saṅs rgyas te | de dag la ni de bźin gśegs pa’i khams mi rtog pa daṅ | mṅon sum du byed par mi ’gyur ba’i sgrib pa ’di bźin yaṅ dag par gnas so || bźi gaṅ źe na | gaṅ gi gñen por byaṅ chub sems dpa’ rnams theg pa chen po’i chos la mos pa sgom pa theg pa chen po’i chos la sdang ba ’dod chen pa rnams kyi sgrib pa daṅ | gaṅ gi gñen por byaṅ chub sems dpa’ rnams śes rab kyi pha rol tu phyin pa sgom pa chos rnams la bdag tu lta ba gźan mu stegs can rnams kyi sgrib pa daṅ | gaṅ gi gñen por byaṅ chub sems dpa’ rnams nam mkha’ mdzod la sogs pa’i tiṅ ṅe ’dzin sgom pa ’khor ba la sdug bsṅal bar rab tu śes śiṅ sdug bsṅal gyis ’jigs pa ñan thos kyi theg pa rnams kyi sgrib pa daṅ | gaṅ gi gñen por byaṅ chub sems dpa’ rnams sñiṅ rje chen po sgom pa sems can gyi don la rgyab kyis phyogs śiṅ sems can gyi don la mi ltos pa ñid raṅ saṅs rgyas kyi theg pa pa rnams kyi sgrib pa ste | gaṅ gi gñen bor mos pa la sogs pa’i chos ’di bźi bsgoms nas byaṅ chub sems dpa’ rnams bla na med pa’i don chos kyi sku rnam par dag pa mthar phyin pa thob par ’gyur ba sems can rnam pa ’di bźi’i sgrib pa ni rnam pa bźi po ’di dag yin no || rnam par dag pa bźi ’grub pa’i rgyu bźi po ’di dag daṅ ldan pa ni de bźin gśegs pa’i rigs su chos kyi rgyal po’i sras su ’gyur ro || ji ltar źe na |

In brief there are those three kinds of living beings among their multitudes: 1) those who cling to the worldly life, 2) those who seek for deliverance from it, 3) those who wish neither of both. Of them, 1) those who cling to the worldly life should be known as twofold. a) The people whose intention is against the path to Emancipation and who never belong to the family of the perfect Nirvāṇa, Those are only seeking for Phenomenal Life and not for Nirvāṇa. And b) Those people who, although belonging to this Our Religion, have definitely fallen into the former’s way. Some of these are hostile to the Doctrine of the Great Vehicle. With reference to them, the Lord said as follows: “I am not their teacher; they are not my pupils. O Śāriputra, I say of them that they are chiefly filled with darkness, as migrating from darkness to another darkness, from gloom to greater gloom”. Next, 2) ‘those who seek for deliverance from this worldly life’ are also twofold. a) Those who have fallen into a methodless way and b) ‘those who are in [the correct] method’. Here, ‘those who are of no method’ are again divided into three. i) Outsiders of this Religion, i.e. various kinds of Heretics, i.e. the Carakas, the Parivrājakas i, the Jains, etc. ii) & iii) Insiders of Our Religion, but whose conduct is in common with the Heretics. They, though being faithful in [Buddhism], take hold of bad conceptions. Then, what are they ? They are namely, ii) those who have the perception of the substantial Ego and have no faith in the Highest Truth. With reference to them, the Lord said :“One who has no faith in Non-substantiality is not different from the Heretics”. iii) Those who have the conception of the Non-substantiality and are proud of it are doubtless at the door of Emancipation through the Non-substantiality in this religion. But as they are intoxicated with this Non-substantiality, it follows for them that Non-substantiality itself becomes a [wrong] conception. With reference to these, he (= the Lord) said [in the Scripture]: “O Kaśyapa, really even such a conception which maintains substantial Ego as much as Mt. Sumeru is better than the conception of Non-substantiality on the part of those who are proud of it”. Here, b ‘those who are in [the correct] method’ are again twofold. i) Those who belong to the Vehicle of the Śrāvaka and ii) those who belong to the Vehicle of the Pratyekabuddha. [Both of them] have proceeded on the fixed way of rightfulness. And next, 3) ‘those who wish neither of both the worldly life and deliverance from it’ are the people who are standing firmly amidst the Great Vehicle and are of the highest, talented faculty. They are not seeking for the Phenomenal Life as the Icchantikas do, nor are they those who are in no method like Heretics, nor those who are in the correct method [for deliverance] like Śrāvakas and Pratyekabuddhas, but, having entered the Path to obtain [the intuition of] the equality of this Phenomenal Life with Nirvāṇa, they intend not to stay fixedly in the Nirvāṇa; their activities are based upon Phenomenal Life but without being defiled by it, and their root is perfectly pure as being grounded in the firm Compassion and Superior Intention And here, 1) those people who cling to this wordly life, i.e. the Icchantikas and those who, though belonging to this Our Religion, have definitely fallen into the former’s way are called (A) the group of people who conform in the wrong way. 2-a) ‘Those people who seek for deliverance from the worldly life but have no method’ are called (B) the group of people unconformed. 2-b) ‘Those people who seek for deliverance with the correct method’ and 3) ‘those who wish neither of both’ and have entered the path through which [the intuition of] the equality [of the Phenomenal Life with the Nirvāṇa] is attained are called (C) the group of people who conform in the right way. Of these [groups of living beings], keeping aside those people who stand firmly in the Great Vehicle and follow the unobstructed way, other people are [fourfold], i.e. the Icchantikas, the Heretics, the Śrāvakas and the Pratyekabuddhas. Of these [four groups], there are four kinds of Obstructions on account of which they cannot understand or realize the Essence of the Tathāgata. What are then the four Obstructions? -- That is to say, 1) the enmity to the Doctrine of the Great Vehicle. This is the Obstruction of the Icchantikas, and its Antidote is the practice of the faith in the Doctrine of the Great Vehicle by the Bodhisattvas. 2) The conception of the Self on the separate elements. This is the Obstruction of the Heretics, and its Antidote is the practice of Supremacy in the transcendental Intellect by the Bodhisattvas. 3) The notion of Suffering [or rather] the fear of Suffering in Phenomenal Life.This is the Obstruction of those who belong to the Vehicle of the Śrāvaka and its Antidote is the practice of Meditations, Gaganagañjā etc., by the Bodhisattvas. 4) Aversion to the profit of living beings or Indifference to the profit of living beings. This is the Obstruction of those who belong to the Vehicle of the Pratyekabuddha and its Antidote is the practice of Great Compassion. by the Boddhisattvas. These are the four kinds of Obstructions of the four kinds of living beings. And having practised the four kinds of Antidotes to these Obstructions, i.e. the faith [in the Doctrine of the Great Vehicle] etc., the Bodhisattvas attain the highest purity, the highest truth, i.e. the Absolute Body. And, accompanied by these four causes of origination of purity, they become the sons of the Religious King in the Buddha’s family. How are they? It is said:

bījaṃ yeṣām agrayānādhimuktir mātā prajñā buddhadharmaprasūtyai |
garbhasthānaṃ dhyānasaukhyaṃ kṛpoktā dhātrī putrās te ’nujātā munīnām || 34 || tatra phalārthaṃ karmārthaṃ cārabhya ślokaḥ |
śubhātmasukhanityatvaguṇapāramitā phalam |
duḥkhanirviccham aprāpticchandapraṇidhikarmakaḥ || 35 || tatra pūrveṇa ślokārdhena kiṃ darśitam |
phalam eṣāṃ samāsena dharmakāye viparyayāt |
caturvidhaviparyāsapratipakṣaprabhāvitam || 36 ||

大乘信為子般若以為母禪胎大悲乳諸佛如實子偈言信等四種法清淨因應知故。又依果業故。說一偈淨我樂常等彼岸功德果厭苦心涅槃欲願等諸業此初半偈示現何義。偈言略說四句義四種顛倒法於法身中倒修行對治法

theg mchog la mos sa bon śes rab ni || saṅs rgyas chos skyed ma daṅ bsam gtan gyi || bde ba’i mṅal gnas sñiṅ rje’i ma ma can || gaṅ yin de dag thub pa’i rjes skyes sras || de la ’bras bu’i don daṅ las kyi don las brtsams te tshigs su bcad pa | gtsaṅ bdag bde daṅ rtag ñid kyi || yon tan pha rol phyin pa ’bras || sdug bsṅal yid ’byuṅ źi thob par || ’dun daṅ smon pa’i las can no || de la tshigs su bcad pa phyed sṅa mas ci bstan źe na | ’di dag ’bras ni mdor bsdu na || chos kyi sku la phyin ci log | rnam pa bźi las bzlog pa yi || gñen pos rab tu phye ba ñid ||

Those whose seed is the faith in the highest Vehicle, Whose mother is the transcendental Intellect, On account of the origination of Buddha’s Doctrine; Whose abiding womb is the bliśful meditation And whose nurse is called Mercy; They are the sons, the after-comers of the Buddhas. || 34 || (III. PHALA & IV KARMAN) Now, with reference to the meaning of ‘result’ and ‘function’, there is one śloka. (Kārikā 7) The Supreme Virtues of Purity, Unityś, Bliś and Eternity; [These] are its results [of the purification]; [Towards this purification] it has the functions, Aversion to Suffering, longing for and praying for the acquisition of Quiescence. || 35 || (§1. The Four Supreme Virtues as the Result of Purification.) Here, what is shown by the former half of this śloka? Because of the change of value in the Absolute Body, The results of these [4 causes] are, in short, [The Purity, etc.] represented as the Antidote To the four kinds of delusion. || 36 ||

ya ete ’dhimuktyādayaś catvāro dharmās tathāgatadhātor viśuddhihetavā eṣāṃ yathā saṃkhyam eva samāsataś caturvidhaviparyāsaviparyayapratipakṣeṇa caturākārā tathāgatadharma kāyaguṇapāramitā phalaṃ draṣṭavyam | tatra yā rūpādike vastuny anitye nityam iti saṃjñā | duḥke sukham iti | anātmany ātmeti | aśubhe śubham iti saṃjñā | ayam ucyate caturvidho viparyāsaḥ | etadviparyayeṇa caturvidha evāviparyāso veditavyaḥ | katamaś caturvidhaḥ | yā tasminn eva rūpādike vastuny anityasaṃjñā | duḥkhasaṃjñā | anātmasaṃjñā | aśubhasaṃjñā | ayām ucyate caturvidhaviparyāsaviparyayaḥ | sa khalv eṣa niyādilakṣaṇaṃ tathāgatadharmakāyam adhikṛtyeha viparyāso ’bhipreto yasya pratipakṣeṇa caturākārā tathāgatadharmakāyaguṇapāramitā vyavasthāpitā | tad yathā nityapāramitā sukhapāramitātmapāramitā śubhapāramiteti | eṣa ca grantho vistareṇa yathāsūtram anugantavyaḥ | viparyastā bhagavan sattvā upātteṣu pañcasūpādānaskandheṣu | te bhavanty anitye nitya saṃjñinaḥ | duḥkhe sukhasaṃjñinaḥ | anātmany ātmasaṃjñinaḥ | aśubhe śubhasaṃjñinaḥ | sarvaśrāvakapratyekabuddhā api bhagavan śūnyatājñānenādṛṣṭapūrve sarvajñajñānaviṣaye tathāgatadharmakāye viparyastāḥ | ye bhagavan sattvāḥ syur bhagavataḥ putrā aurasā nityasaṃjñina ātmasaṃjñinaḥ sukhasaṃjñinaḥ śubhasaṃjñinas te bhagavan sattvāḥ syur aviparyastāḥ | syus te bhagavan samyagdarśinaḥ | tat kasmād dhetoḥ | tathāgatadharmakāya eva bhagavan nitya pāramitā sukhapāramitā ātmapāramitā śubhapāramitā | ye bhagavan sattvās tathā gatadharmakāyam evaṃ paśyanti te samyak paśyanti | ye samyak paśyanti te bhagavataḥ putrā aurasā iti vistaraḥ |

此偈明何義。彼信等四法。如來法身因此能清淨。彼向說四種法。彼次第略說對治四顛倒。如來法身四種功德波羅蜜果應知。偈言略說四句義故。此明何義。謂於色等無常事中起於常想。於苦法中起於樂想。於無我中起於我想。於不淨中起於淨想。是等名為四種顛倒應知。偈言四種顛倒法故。為對治此四種顛倒故。有四種非顛倒法應知。何等為四。謂於色等無常事中生無常想苦想無我想不淨想等。是名四種不顛倒對治應知。偈言修行對治法故。如是四種顛倒對治。依如來法身。復是顛倒應知。偈言於法身中倒故。對治此倒說有四種如來法身功德波羅蜜果。何等為四。所謂常波羅蜜樂波羅蜜我波羅蜜淨波羅蜜應知。偈言修行對治法故。是故聖者勝鬘經言。世尊。凡夫眾生於五陰法起顛倒想。謂無常常想。苦有樂想。無我我想。不淨淨想。世尊。一切阿羅漢辟支佛空智者。於一切智境界及如來法身本所不見。若有眾生。信佛語故。於如來法身起常想樂想我想淨想。世尊。彼諸眾生非顛倒見。是名正見。何以故。唯如來法身。是常波羅蜜樂波羅蜜我波羅蜜淨波羅蜜。世尊。若有眾生於佛法身作是見者。是名正見。世尊。正見者是佛真子。從佛口生從正法生。從法化生得法餘財。如是等故。

mos pa la sogs pa’i de bźin gśegs pa’i khams rnam par dag pa’i rgyur bśad pa’i chos bźi po gaṅ yin pa de dag gi ’bras bu ni mdor bsdu na | go rims ji lta ba bźin du phyin ci log rnam pa bźi las bzlog pa’i gñen por de bźin gśegs pa’i chos kyi sku la yon tan gyi pha rol tu phyin pa rnam pa bźir blta’o || de la gaṅ źig gzugs la sogs pa’i dṅos po mi rtag pa la rtag go sñam par ’du śes pa daṅ | sdug bsṅal la bde’o sñam pa daṅ | bdag med pa la bdag go sñam pa daṅ | mi gtsaṅ ba la gtsaṅ ṅo sñam par ’du śes pa ’di ni phyin ci log rnam pa bźi źes brjod la | ’di las bzlog pa la ni phyin ci ma log pa rnam pa bźi ñid du rig par bya’o || rnam pa bźi gaṅ źe na | gzugs la sogs pa’i dṅos po de ñid la mi rtag pa’i ’du śes daṅ | sdug bsṅal ba’i ’du śes daṅ | bdag med pa’i ’du śes daṅ | mi gtsaṅ ba’i ’du śes gaṅ yin pa ste | ’di ni phyin ci log rnam pa bźi las bzlog pa’o || de yaṅ rtag pa la sogs pa’i mtshan ñid de bźin gśegs pa’i chos kyi sku’i dbaṅ du byas te | ’dir phyin ci log tu ’dod do || gaṅ gi gñen bor de bźin gśegs pa’i chos kyi sku’i yon tan gyi pha rol tu phyin pa rnam pa bźi rnam par gźag pa ste ’di lta ste | rtag pa’i pha rol tu phyin pa daṅ | bde ba’i pha rol tu phyin pa daṅ | bdag gi pha rol tu phyin pa daṅ | gtsaṅ ba’i pha rol tu phyin pa’o || gźuṅ ’di yaṅ || rgya cher ni mdo ji lta ba bźin rtogs par bya ste | bcom ldan ’das sems can rnams ni zin pa’i ñe bar len pa’i phuṅ po lṅa po rnams la phyin ci log tu gyur pa ste | de dag ni mi rtag pa la rtag par ’du śes pa | sdug bsṅal ba la bde bar ’du śes pa | bdag med pa la bdag tu ’du śes pa | mi gtsaṅ ba la gtsaṅ bar ’du śes pa lags so || bcom ldan ’das ñan thos daṅ raṅ saṅs rgyas thams cad kyaṅ stoṅ pa ñid kyi ye śes kyis sṅar ma mthoṅ ba | thams cad mkhyen pa ñid kyi ye śes kyi yul de bźin gśegs pa’i chos kyi sku la phyin ci log tu gyur pa’o || bcom ldan ’das rtag par ’du śes pa | bde bar ’du śes pa | bdag tu ’du śes pa | gtsaṅ bar ’du śes pa’i sems can de daṅ de dag ni | bcom ldan ’das kyi thugs las skyes ba’i sras lags so || bcom ldan ’das sems can de dag ni phyin ci log tu gyur pa ma lags te | bcom ldan ’das sems can de dag ni yaṅ dag par mthoṅ ba lags so || de ci’i slad du źe na | bcom ldan ’das de bźin gśegs pa’i chos kyi sku ñid ni | rtag pa’i pha rol tu phyin pa | bde ba’i pha rol tu phyin pa | gtsaṅ ba’i pha rol tu phyin pa’o || bcom ldan ’das sems can gaṅ dag de bźin gśegs pa’i chos kyi sku de ltar mthoṅ ba de dag ni yaṅ dag par mthoṅ ba’o || yaṅ dag par mthoṅ ba gaṅ lags pa de dag thams cad ni bcom ldan ’das kyi thugs kyi sras lags so źes rgyas par ’byuṅ ṅo ||

Those terms, ‘the faith’. etc., have been taught as the causes of purification of the Essence of the Tathāgata. ‘Of these [four causes]’, in brief, the four kinds of Supreme Virtues of the Absolute Body of the Tathāgata are to be understood as ‘the results’ on account of their being Antidotes to the opposites of four kinds of delusion, respectively. Now, there is a notion of being eternal, bliśful, of substantial Ego, of being pure regarding the separate things consisting of form and others which are really non-eternal, full of sufferings, of no substantial Ego and impure, respectively. Such a notion is called ‘the fourfold delusion’. Being opposite to this notion, there should be known ‘the fourfold non-delusion’. Which four? That is to say, the notion of being non-eternal, full of sufferings, of no substantial Ego, and impure regarding just those separate things of form, etc. Such a notion is called the fourfold Opposite of delusion. And again, this very [notion of non-delusion] is implied as ‘delusion’ with reference to the Absolute Body of the Tathāgata whose characteristics are eternal, etc. Being the Antidote of this notion, there is established the fourfold Supreme Virtue of the Absolute Body of the Tathāgata. That is to say, the Supreme Eternity, the Supreme Bliś, the Supreme Unity, and the Supreme Purity. And this subject is to be known in detail according to the Scripture. [It runs as follows]: “O Lord, the people have a miscomprehension regarding the phenomenal things consisting of five personality aggregates which cling to existence so. They have a notion of eternity on the non-eternal things, a notion of bliss regarding painful things, of substantial Ego regarding non-substantial things, and have a notion of purity regarding impure things. Even all the Śrāvakas and Pratyekabuddhas, O Lord, also have a miscomprehension in regard to the Absolute Body of the Tathāgata which is the sphere of the Wisdom of Omniscience and has never been seen before just because of their knowledge of Non-substantiality. O Lord, if there would be the people who have the notion of Eternity, Unity, Bliś, and Purity [regarding the Absolute Body], they would he the legal sons of the Buddhas and be of no miscomprehension. O Lord, [verily] they would be of perfect perception. For what reason? [Because], O Lord, the Absolute Body of the Tathāgata is verily the Supreme Eternity, the Supreme Bliś, the Supreme Unity and the Supreme Purity. O Lord, those people who perceive the Absolute Body of the Tathāgata in this way, perceive perfectly. Those who perceive perfectly are, O Lord, the legal sons of the Buddhas” &c.

āsāṃ punaś catasṛṇāṃ tathāgatadharmakāyaguṇapāramitānāṃ hetvānupūrvyā pratilomakramo veditavyaḥ | tatra mahāyānadharmapratihatānām icchantikānām aśucisaṃsārābhirativiparyayeṇa bodhisattvānāṃ mahāyānadharmādhimuktibhāvanāyāḥ śubhapāramitādhigamaḥ phalaṃ draṣṭavyam | pañcasūpādānaskandheṣv ātmadarśinām anyatīrthyānām asadātma grahābhirativiparyayeṇa prajñāpāramitābhāvanāyāḥ paramātmapāramitādhigamaḥ phalaṃ draṣṭavyam | sarve hy anyatīrthyā rūpādikam atatsvabhāvaṃ vastv ātmety upagatāḥ | tac caiṣāṃ vastu yathāgraham ātmalakṣaṇena visaṃvāditvāt sarvakālam anātmā | tathāgataḥ punar yathābhūtajñānena sarvadharmanairātmyaparapāramiprāptaḥ | tac cāsya nairātmyam anātmalakṣaṇena yathādarśanam avisaṃvāditvāt sarvakālam ātmābhipreto nairātmyam evātmani kṛtvā | yathoktaṃ sthito ’sthānayogeneti |

又此四種如來法身功德波羅蜜從因向果。次第而說淨我樂常應知。云何次第從因向果。謂誹謗大乘一闡提障。實無有淨而心樂著取世間淨。此障對治。謂諸菩薩摩訶薩信大乘修行證得第一淨波羅蜜果應知。於五陰中見有神我諸外道障。實無神我而樂著取我。此障對治。謂諸菩薩摩訶薩修行般若波羅蜜。證得第一我波羅蜜果應知。此明何義。一切外道執著色等非真實事。以為有我。而彼外道取著我相。無如是我相虛妄顛倒。一切時無我。以是義故。說言如來如實智知一切法無我到第一彼岸。而如來無彼我無我相。何以故。以一切時如實見知不虛妄故。非顛倒故。此以何義。以即無我名為有我。即無我者。無彼外道虛妄神我。名有我者。如來有彼得自在我。是故偈言如清淨真空得第一無我諸佛得淨體是名得大身此偈明何義。得大身者。謂如來得第一清淨真如法身。彼是諸佛如來實我。以得自在體。以得第一清淨身。偈言諸佛得淨體故。以是義故。諸佛名得清淨自在。偈言是名得大身故。以是義故。依於此義諸佛如來1於無漏界中得2為第一最自在我。又復即依如是義故。如來法身不名為有。以無我相無法相故。以是義故。不得言有。以如彼相如是無故。又復即依如是義故。如來法身不名為無。以唯有彼真如我體。是故不得言無法身。以如彼相如是有故。依此義故。諸外道問。如來死後為有身耶。為無身耶。有如是等。是故如來不記不答。

de bźin gśegs pa’i chos kyi sku’i yon tan gyi pha rol tu phyin pa ’di bźi ni rgyu’i go rims kyis go rims las bzlog ste rig par bya’o || de la theg pa chen po’i chos la sdaṅ ba | ’dod chen pa rnams kyi mi gtsaṅ ba’i ’khor ba la mṅon par dga’ ba las bzlog nas | byaṅ chub sems dpa’ rnams kyi theg pa chen po’i chos la mos pa bsgoms pa las ni ’bras bu gtsaṅ ba’i pha rol tu phyin pa thob par blta’o || ñe bar len pa’i phuṅ po lṅa po dag la bdag tu lta ba gźan mu stegs pa dag gi yod pa ma yin pa bdag tu 1’dzin pa la mṅon par dga’ ba las bzlog nas śes rab kyi pha rol tu phyin pa bsgoms pa las ni ’bras bu bdag dam pa’i pha rol tu phyin pa ’thob par blta’o || ’di ltar mu stegs pa gźan thams cad ni gzugs la sogs pa de’i raṅ bźin ma yin pa’i dṅos po bdag tu khas len la | de dag gis ji ltar bzuṅ ba’i dṅos bo de yaṅ bdag gi mtshan ñid kyis slu ba daṅ ldan pa’i phyir dus thams cad du bdag med do || de bźin gśegs pas ni yaṅ dag pa ji lta ba bźin gyi ye śes kyis chos thams cad bdag med pa dam pa’i pha rol tu phyin pa brñes la | des ji ltar gzigs pa’i bdag med pa yaṅ bdag yod pa ma yin pa’i mtshan ñid kyis mi slu ba daṅ ldan pa’i phyir dus thams cad du bdag tu ’dod do || bdag med pa ñid bdag tu byas pa ste | ji skad du | mi gnas pa’i tshul gyis gnas ba źes gsuṅs pa lta bu’o ||

(§2. Concordance between Supreme Virtues and Causes of Purification.) And again, of these four Supreme Virtues of the Absolute Body of the Tathāgata, one should know the reversed arrangement according to the order of causes. Here, 1) being opposite to the taking of delight in the ‘impure’ Phenomenal Life by the Icchantikas who have hatred against the Doctrine of Great Vehicle, it should be understood that the acquisition of the Supreme Purity is the result of ‘Practice of the Faith in the Doctrine of Great Vehicle’ by the Bodhisattvas. 2) Being opposite to the taking of delight in the perception of unreal Ego by the Heretics who perceive an Ego in the individual things consisting of five personality aggregates, it should be understood that the acquisition of the Supreme Unity is the result of ‘practice of supremacy in the transcendental Intellect’. Indeed, all the other Heretics consider the things consisting of form, etc. as the Ego though they are of the unreal nature. And this very thing as has been perceived by the Heretics does not correspond with the [real] characteristic of Ego, hence it is always non-Ego. On the contrary, the Tathāgata has attained the highest supremacy, [knowing] non-substantiality of all the phenomena by means of his Wisdom perceiving the truth. And this very non-substantiality as has been perceived by the Tathāgata is quite consistent with the characteristic of non-ego, hence there is always the implication of Ego, by taking non-Egoity in the meaning of Ego, as has been said: “He stands by application of no standing place”.

saṃsāraduḥkhabhīrūṇāṃ śrāvakayānikānāṃ saṃsāraduḥkhopaśamamātrābhirativiparyayeṇa gaganagañjādisamādhibhāvanāyāḥ sarvalaukikalokottarasukhapāramitādhigamaḥ phalaṃ draṣṭavyam | sattvārthanirapekṣāṇāṃ pratyekabuddhayānīyānām asaṃsargavihārābhirativiparyayeṇa mahākaruṇābhāvanāyāḥ satatasamitam ā saṃsārāt sattvārthaphaligodhapariśuddhatvān nityapāramitādhigamaḥ phalaṃ draṣṭavyam | ity etāsāṃ catasṛṇām adhimuktiprajñāsamādhikaruṇābhā vanānāṃ yathāsaṃkhyam eva caturākāraṃ tathāgatadharmakāye śubhātmasukhanityatvaguṇapāramitākhyaṃ phalaṃ nirvartyate bodhisattvānām | ābhiś ca tathāgato dharmadhātuparamākāśadhātuparyavasāno ’parāntakoṭiniṣṭha ity ucyate | mahāyānaparamadharmādhimuktibhāvanayā hi tathāgato ’tyantaśubhadharmadhātuparamatādhigamād dharmadhātuparamaḥ saṃvṛttaḥ | prajñā pāramitābhāvanayākāśopamasattvabhājanalokanairātmyaniṣṭhāgamanād gaganagañjādisamādhibhāvanayā ca sarvatra paramadharmaiśvaryavibhutvasaṃdarśanād ākāśadhātuparyavasānaḥ | mahākaruṇābhāvanayā sarvasattveṣv aparyantakālakāruṇikatām upādāyāparānta koṭiniṣṭha iti |

諸聲聞人畏世間苦。為對治彼畏世間苦。諸菩薩摩訶薩修行一切世間出世間諸三昧故。證得第一樂波羅蜜果應知。辟支佛人棄捨利益一切眾生樂作寂靜。為對治彼棄捨眾生。諸菩薩摩訶薩修行大悲。住無限齊世間。常利益眾生。證得第一常波羅蜜果應知。是名諸菩薩摩訶薩信及般若三昧大悲四種修行。如是次第得如來身淨我樂常四種功德波羅蜜果應知。又復有義。依此四種如來法身名為廣大。如法界究竟。如虛空盡未來際。此明何義。信修行大乘。是故諸佛如來常得清淨法界到第一彼岸。是故說言廣大如法界修行般若波羅蜜。是故諸佛如來成就虛空法身。以器世間究竟無我以修行虛空藏等無量三昧。以是義故。於一切處一切法中皆得自在。是故說言。究竟如虛空。以修行大悲。於一切眾生無限齊時。得慈悲心平等。是故說言盡未來際。

’khor ba’i sdug bsṅal gyis ’jigs pa ñan thos kyi theg pa pa rnams kyi ’khor ba’i sdug bsṅal ñe bar źi ba tsam mṅon par ’dod pa las bzlog nas nam mkha’i mdzod la sogs pa’i tiṅ ṅe ’dzin bsgoms pa las ni ’bras bu ’jig rten daṅ ’jig rten las ’das pa’i bde ba dam pa’i pha rol tu phyin pa ’thob par blta bar bya’o || sems can gyi don la mi ltos par raṅ saṅs rgyas kyi theg pa pa rnams kyis ’du ’ji med par gnas pa la mṅon par dga’ ba las bzlog nas | byaṅ chub sems dpa’ rnams kyi sñiṅ rje chen po bsgoms pa las ni rtag tu rgyun mi ’chad par ’khor ba ji srid kyi bar du sems can gyi don yoṅs su sbyoṅ ba yoṅs su dag pa’i phyir ’bras bu rtag pa’i pha rol tu phyin pa ’thob par blta bar bya’o || de ltar byaṅ chub sems dpa’ rnams kyi mos pa daṅ | śes pa daṅ | tiṅ ṅe ’dzin daṅ | sñiṅ rje chen po bsgoms pa rnams kyi ’bras bu ni go rims ji lta ba bźin du de bźin gśegs pa’i chos kyi sku gtsaṅ ba daṅ | bdag daṅ | bde ba daṅ | rtag pa’i yon tan gyi pha rol tu phyin pa rnams pa bźi ’grub bo || de bźin gśegs pa ni ’di dag gis chos kyi dbyiṅs kyi mthar thug pa nam mkha’i khams kyi mthas || klas pa phyi ma’i mtha’i mur thug pa źes brjod do || ’di ltar theg pa chen po’i chos dam pa la lhag par mos pa bsgoms pas ni de bźin gśegs pa śin tu gtsaṅ ba’i chos kyi dbyiṅs kyi mthar thug pa brñes pa’i phyir chos kyi dbyiṅs kyi mthar thug pa ñid ’grub po || śes rab kyi pha rol tu phyin pa ñid bsgoms pas | sems can daṅ snod kyi ’jig rten nam mkha’ ltar bdag med pa’i mthar thug pa ñid du rtogs pa’i phyir daṅ | nam mkha’ mdzod la sogs pa’i tiṅ ṅe ’dzin bsgoms pas chos kyi dbaṅ phyug dam pa thams cad du khyab pa kun tu ston pa’i phyir nam mkha’i khams kyi mthas klas pa’o || sñiṅ rje chen po bsgoms pas sems can thams cad la dus mu mtha’ med par sñiṅ rje daṅ ldan pa’i phyir na phyi ma’i mtha’i mur thug pa yin no ||

3) Being opposite to the taking of delight in the cessation of Sufferings of the Phenomenal Life alone by those who belong to the Vehicle Śrāvaka and who have fear of the sufferings of Phenomenal Life, it should be understood that the result of the practice of various kinds of meditation, named Gaganagañjā, etc. is the acquisition of the Supreme Bliss concerned with all matters, mundane and supermundane. 4) Being opposite to the taking of delight in the isolated abode by those who belong to the Vehicle of Pratyekabuddha and who are indifferent to the benefits of living beings, it should be understood that the Bodhisattvas practice of Great Compassion has the acquisition of the Supreme Eternity as its result, because practising [for the sake of others] as long as the world exists, without interruption, their attachment to the benefits for living beings is perfectly pure. Thus, kinds of Supreme Virtues named Purity, Unity, Bliss and Eternity are brought about on the Absolute Body of the Tathāgata as the result of Bodhisattvas’ kinds of practices, namely, those of Faith [in the Doctrine of Great Vehicle], the Supremacy in the transcendental Intellect, the Meditations and the Great Compassion, respectively. And because of these four [Supreme Virtues in the Absolute Body] it is said, the Tathāgata is the highest Absolute Essence, he reaches up to the limit of the space and he lasts as long as the utmost limit [of the world]. Indeed, the Tathāgata, through the practice of faith in the highest Doctrine of the Great Vehicle, has attained the highest state of the Absolute Essence which is the ultimate purity, hence he has become the highest Absolute Essence. Through the practice of the supremacy in the transcendental Intellect, [the Tathāgata] has realized perfectly the non-substantiality of living beings and of the material world, just as the sky [reaches up to the limit of the world] and, through the practice of various kinds of meditations named Gaganagañjā, etc. he has perfectly perceived the omnipresence of the power of the highest truth everywhere. Because of these two acquisitions, he reaches up to the limit of space. [And lastly], through the practice of the Great Compassion, [he has] mercy towards all living beings beyond the limitation of time. Therefore, with reference to this point, it is said he lasts as long as the utmost limit [of the world].

āsāṃ punaś catasṛṇāṃ tathāgatadharmakāyaguṇapāramitānām adhigamāyānāsravadhātusthitānām apy arhatāṃ pratyekabuddhānāṃ vaśitāprāptānāṃ ca bodhisattvānām ime catvāraḥ paripanthā bhavanti | tad yathā pratyayalakṣaṇaṃ hetulakṣaṇaṃ saṃbhavalakṣaṇaṃ vibhavalakṣaṇam iti | tatra pratyayalakṣaṇam avidyāvāsabhūmir avidyeva saṃskārāṇām | hetu lakṣaṇam avidyāvāsabhūmipratyayam eva saṃskāravad anāsravaṃ karma | saṃbhavalakṣaṇam avidyāvāsabhūmipratyayānāsravakarmahetukī ca trividhā manomayātmabhāvanirvṛttiś caturupādānapratyayā sāsravakarmahetukīva tribhavābhinirvṛttiḥ | vibhavalakṣaṇaṃ trividha manomayātmabhāvanirvṛttipratyayā jātipratyayam iva jarāmaraṇam acintyā pāriṇāmikī cyutir iti |

又此四種波羅蜜等住無漏界中。聲聞辟支佛得大力自在。菩薩為證如來功德法身第一彼岸有四種障。何等為四。一者緣相。二者因相。三者生相。四者壞相。緣相者。謂無明住地。即此無明住地與行作緣。如無明緣行。無明住地緣亦如是故。因相者。謂無明住地緣行即3此無明住地緣行為因。如行緣識。無漏業緣亦如是故。生相者。謂無明住地緣依無漏業因生三種意生身。如四種取。緣依有漏業因而生三界。三種意生身生亦如是故。壞相者謂三種意生身緣不可思議變易死如依生緣故有老死。三種意生身緣不可思議變易死亦如是故。

zag pa med pa’i dbyiṅs la gnas pa’i dgra bcom pa daṅ | raṅ saṅs rgyas rnams daṅ | dbaṅ thob pa’i byaṅ chub sems dpa’ rnams la yaṅ de bźin gśegs pa’i chos kyi sku’i yon tan gyi pha rol tu phyin pa rnam pa ’di bźi thob pa’i gegs su ’gyur ba ni ’di bźi ste | ’di lta ste | rkyen gyi mtshan ñid daṅ | rgyu’i mtshan ñid daṅ | ’byuṅ ba’i mtshan ñid daṅ | ’jig pa’i mtshan ñid do || de la rkyen gyi mtshan ñid ni | ma rig pa’i bag chags kyis te | ’du byed rnams kyis ma rig pa bźin no || rgyu’i mtshan ñid ni ma rig pa’i bag chags kyi sa’i rkyen can zag pa med pa’i las ñid de | ’du byed bźin no || ’byuṅ ba’i mtshan ñid ni ma rig pa’i bag chags kyi sa’i rkyen daṅ ldan pa zag pa med pa’i las kyi rgyu can yid kyi raṅ bźin kyi lus rnam pa gsum grub pa ste | ñe bar len pa bźi’i rkyen daṅ ldan pa zag pa daṅ bcas pa’i las kyi rgyu can gyi srid pa gsum mṅon par grub pa bźin no || ’jig pa’i mtshan ñid ni yid kyi raṅ bźin gyi lus rnam pa gsum mṅon par ’grub pa’i rkyen can bsam gyis mi khyab par yoṅs su bsgyur ba’i ’chi ’pho ba ste | skye ba’i rkyen can gyi rga śi bźin no ||

(§3. Impediments to the Attainment of the Supreme Virtues.) And now, for the acquisition of these four kinds of Supreme Virtues of the Absolute Body of the Tathāgata, there are four Impediments even in case of the Arhats, Pratyekabuddhas and those Bodhisattvas who have obtained [10] Controlling Powers, though they are abiding in the Immaculate Sphere. That is to say, 1) ‘phenomenon of condition’; 2) ‘phenomenon of cause’; 3) ‘phenomenon of origination’; and ‘phenomenon of destruction’. Here, ‘Phenomenon of condition’ means the Dwelling-place of Ignorance. [It is the condition of birth of the Body made of mind for the Saints] just as Ignorance is [the condition] of Predispositions [for ordinary people]. 2) ‘Phenomenon of cause’ means the Immaculate Action conditioned by the Dwelling-place of Ignorance [as the cause of the Body made of mind], [and it is to be] compared with the Predispositions [of ordinary people]. 3) ‘Phenomenon of origination’ means the origination of the 3-fold Body made of mind, conditioned by the Dwelling-place of Ignorance and caused by the Immaculate Action, just as the origination of the Three-Worlds is conditioned by kinds of Graspings and caused by the Passioned Actions. ‘Phenomenon of destruction’ means Death as the inconceivable Transformation conditioned by the origination of the 3-fold Body made of mind. It corresponds to the Decrepitude and Death conditioned by the Birth [in the Three-Worlds].

tatra sarvopakleśasaṃniśrayabhūtāyā avidyāvāsabhūmer aprahīṇatvād arhantaḥ pratyekabuddhā vaśitāprāptāś ca bodhisattvāḥ sarvakleśamaladaurgandhyavāsanāpakarṣaparyanta śubhapāramitāṃ nādhigacchanti | tām eva cāvidyāvāsabhūmiṃ pratītya sūkṣma nimittaprapañcasamudācārayogād atyantam anabhisaṃskāram ātmapāramitāṃ nādhigacchanti | tāṃ cāvidyāvāsabhūmim avidyāvāsabhūmipratyayaṃ ca sūkṣmanimittaprapañcasamudācāra samutthāpitam anāsravaṃ karma pratītya manomayaskandhasamudāyāt tannirodham atyantasukhapāramitāṃ nādhigacchanti | yāvac ca niravaśeṣakleśakarmajanmasaṃkleśanirodhasamudbhūtaṃ tathāgatadhātuṃ na sākṣātkurvanti tāvad acintyapāriṇāmikyāś cyuter avigamād atyantānanyathābhāvaṃ nityapāramitāṃ nādhigacchanti | tatra kleśasaṃkleśavad avidyāvāsabhūmiḥ | karmasaṃkleśavad anāsravakarmābhisaṃskāraḥ | janmasaṃkleśavat trividhā manomayātmabhāvanirvṛttir acintyapāriṇāmikī ca cyutir iti | eṣa ca grantho vistareṇa yathāsūtram anugantavyaḥ | syād yathāpi nāma bhagavann upādānapratyayāḥ sāsravakarmahetukās trayo bhavāḥ saṃbhavanti | evam eva bhagavann avidyāvāsabhūmipratyayā anāsravakarmahetukā arhatāṃ pratyekabuddhānāṃ vaśitāprāptānāṃ ca bodhisattvānāṃ manomayās trayaḥ kāyāḥ saṃbhavanti | āsu bhagavan tisṛṣu bhūmiṣv eṣāṃ trayāṇāṃ manomayānāṃ kāyānāṃ saṃbhavāyānāsravasya ca karmaṇo ’bhinirvṛttaye pratyayo bhavaty avidyāvāsabhūmir iti vistaraḥ | yata eteṣu triṣu manomayeṣv arhatpratyeka buddhabodhisattvakāyeṣu śubhātmasukhanityatvaguṇapāramitā na saṃvidyante tasmāt tathāgatadharmakāya eva nityapāramitā sukhapāramitātmapāramitā śubhapāramitety uktam |

又一切煩惱染皆依無明住地根本。以不離無明住地。聲聞辟支佛大力菩薩。未得遠離無明住地垢。是故未得究竟無為淨波羅蜜。又即依彼無明住地緣。以細相戲論習未得永滅。是故未得究竟無為我波羅蜜。又即緣彼無明住地。有細相戲論集。因無漏業生於意陰未得永滅。是故未得究竟無為樂波羅蜜。以諸煩惱染業染生染未得永滅。是故未證究竟甘露如來法身。以未遠離不可思議變易生死常未究竟。是故未得不變異體。是故未得究竟無為常波羅蜜。又如煩惱染。無明住地亦如是。如業染。無漏業行亦如是。如生染。三種意生身及不可思議變易死亦如是。如聖者勝鬘經言。世尊。譬如取緣有漏業因而生三有。如是世尊。依無明住地緣無漏業因。生阿羅漢辟支佛大力菩薩三種意生身。世尊。此三乘地三種意生身生。及無漏業生。依無明住地有緣非無緣。如是等勝鬘經中廣說應知復次以聲聞辟支佛大力菩薩三種意生身中無淨我樂常波羅蜜彼岸功德身。是故聖者勝鬘經言。唯如來法身是常波羅蜜樂波羅蜜我波羅蜜淨波羅蜜。如是等故。

de la dgra bcom pa daṅ | raṅ saṅs rgyas daṅ | dbaṅ thob pa’i byaṅ chub sems dpa’ rnams ni ñe ba’i ñon moṅs pa thams cad kyi rten du gyur pa ma rig pa’i bag chags kyis ma spaṅs pas na ñon moṅs pa’i dri ma dri ṅa ba’i bag chags thams cad daṅ ldan pa’i phyir gtsaṅ ba’i pha rol tu phyin pa rab kyi mthar phyin pa mi ’thob po || ma rig pa’i bag chags kyis de ñid la brten nas mtshan ma’i spros pa kun du spyod pa phra mo daṅ ldan pa’i phyir | da dag gi pha rol tu phyin pa śin tu ’dus ma byas pa mi ’thob po || de la ma rig pa’i bag chags kyi sa de daṅ ma rig pa’i bag chags kyi sa’i rkyen can gyi mtshan ma’i spros pa spyod pa phra mos kun nas bslaṅ ba zag pa med pa’i las la brten nas yid kyi raṅ bźin gyi phuṅ po kun ’byuṅ ba’i phyir de ’gags pa śin tu bde ba’i pha rol tu phyin pa mi ’thob po || de la ji srid du ñon moṅs pa daṅ las daṅ skye ba’i kun nas ñon moṅs pa ma lus pa ’gags pa las gyur pa de bźin gśegs pa’i khams mṅon du ma byas pa de srid du bsam gyis mi khyab pa’i yoṅs su bsgyur ba daṅ ldan pa’i ’chi ’pho ba daṅ mi ’bral ba’i phyir | gźan du gyur pa med pa rtag pa’i pha rol tu phyin pa mi ’thob po || de la ma rig pa’i bag chags kyis ni ñon moṅs pa’i kun nas ñon moṅs pa bźin no || zag pa med pa’i las mṅon par ’du byed pa ni las kyi kun nas ñon moṅs pa bźin no || yid kyi raṅ bźin gyi lus rnam pa gsum mṅon par grub pa daṅ | bsam gyis mi khyab par yoṅs su bsgyur ba daṅ ldan pa’i ’chi ’pho ba ni skye ba’i kun nas ñon moṅs pa bźin no || gźuṅ ’di yaṅ rgyas par ni mdo ji lta ba bźin rtogs par bya ste | bcom ldan ’das dper na len pa’i rkyen gyis zag pa daṅ bcas pa’i las kyi rgyu las byuṅ ba srid pa gsum ’byuṅ ba de bźin du bcom ldan ’das ma rig pa’i bag chags kyi sa’i rkyen gyis zag pa med pa’i las kyi rgyu las byuṅ ba’i dgra bcom pa daṅ | raṅ saṅs rgyas daṅ | dbaṅ thob pa’i byaṅ chub sems dpa’ rnams kyi yid kyi raṅ bźin gyi lus gsum ’byuṅ ste | bcom ldan ’das ma rig pa’i bag chags kyis gsum po ’di dag tu yid kyi raṅ bźin gyi lus gsum po ’di dag ’byuṅ ba daṅ zag pa med pa’i las mṅon par ’grub pa’i rkyen lags so źes || rgyas bar ’byuṅ ṅo || gaṅ gi phyir dgra bcom pa daṅ | raṅ saṅs rgyas daṅ | dbaṅ thob pa’i byaṅ chub sems dpa’i yid kyi raṅ bźin gyi lus ’di gsum la gtsaṅ ba daṅ | bdag daṅ | bde ba daṅ | rtag pa’i pha rol tu phyin pa med pa de’i phyir | de bźin gśegs pa’i chos kyi sku kho na rtag pa’i pha rol tu phyin pa | bde ba’i pha rol tu phyin pa | bdag gi pha rol tu phyin pa | gtsaṅ ba’i pha rol tu phyin pa źes bya’o ||

Now, the Arhats, Pratyekabuddhas and those Bodhisattvas who have attained Controlling Powers, have not extirpated the Dwelling-place of Ignorance which is the ground of all the subsequent Defilements, hence they cannot attain the Supreme Purity as the end of removal of all the dusts of defilements with their bad-smelling impressions. And, on account of that Dwelling-place of Ignorance, and because of their being accompanied with the arising of the subtle-featured dualistic views, they cannot attain ultimately the Supreme Unity which is characterized as no accumulation of Active Force. And, on account of that Dwelling-place of Ignorance and Immaculate Action caused by the arising of the subtle-featured dualistic view conditioned by the Dwelling-place of Ignorance, there is [still] the arising of the Mind-made aggregate. Therefore, they cannot attain the ultimate Supreme Bliss as the extinction of this Spiritual Aggregate. And [lastly], unless they realize the Essence of the Tathāgata as being arisen from the entire extinction of all impurities in forms of Defilements, Actions and Originations, they cannot remove Death as the Inconceivable Transformation. Consequently, they cannot attain the absolutely unchangeable Supreme Eternity. Here, the Dwelling-place of Ignorance is to be compared with the Impurity of Defilements [in the case of ordinary people]. The performance of Immaculate Action corresponds to the Impurity of Actions. [And] the 3-fold origination of the Body made of mind and Death as the Inconceivable Transformation corresponds to the Impurity of Origination. And this passage is to be understood in detail according to the Scriprure. [It runs as follows]: “Lord, just as, being conditioned by [4] graspings and caused by passionate actions, there are produced the three spheres of existence; likewise, Lord, being conditioned by the dwelling-place of ignorance and caused by the immaculate actions, there are born the kinds of body made of mind of the Arhats, Pratyekabuddhas and those Bodhisattvas who have attained the [10] Controlling Powers. [Thus] O Lord, for the birth of the 3-fold Body made of mind in these lands and for the origination of the immaculate actions the dwelling-place of Ignorance is the [inevitable] condition, & c.”. Thus, in these Bodies made of mind of the Arhats, Pratyekabuddhas and Bodhisattvas, there are no Supreme Virtues of Purity, Unity, Bliss and Eternity. Therefore, it is said: “Only the Absolute Body of the Tathāgata is the Supreme Eternity, the Supreme Bliś, the Supreme Unity and the Supreme Purity”.

sa hi prakṛtiśuddhatvād vāsanāpagamāc chuciḥ |
paramātmātmanair_ātmyaprapañcakṣayaśāntitaḥ || 37 || sukho manomayaskandhataddhetuvinivṛttitaḥ |
nityaḥ saṃsāranirvāṇasamatāprativedhataḥ || 38 ||

此明何義。以如來法身自性清淨離一切煩惱障智障習氣故名為淨。是故說言。唯如來法身是淨波羅蜜。以得寂靜第一自在我故。離無我戲論究竟寂靜故名為我。是故說言。唯如來法身是我波羅蜜。以得遠離意生陰身因故名為樂。是故說言。唯如來法身是樂波羅蜜。以世間涅槃平等證故。故名為常。是故說言。唯如來法身是常波羅蜜。

de ni raṅ bźin dag phyir daṅ || bag chags spaṅs phyir gtsaṅ ba yin || bdag daṅ bdag med spros pa dag | ñe bar źi ba dam pa’i bdag | yid kyi raṅ bźin phuṅ po daṅ || de rgyu log phyir bde ba ñid || ’khor ba daṅ ni mya ṅan ’das || mñam pa ñid du rtogs phyir rtag ||

(§4. The Motives of the Supreme Virtues) Verily, the Absolute Body of the Tathāgata is pure Because of his innate purity and removal of Impressions; He is the highest Unity because he is quiescent, Having destroyed the dualistic view of Ego and non-Ego. || 37 || He is bliśful because the Mind-made Aggregate And its causes have been removed [completely]; He is eternal because he has realized The equality of the Phenomenal Life and Nirvāṇa. || 38 ||

samāsato dvābhyāṃ kāraṇābhyāṃ tathāgatadharmakāye śubhapāramitā veditavyā | prakṛtipariśuddhyā sāmānyalakṣaṇena | vaimalyapariśuddhyā viśeṣalakṣaṇena | dvābhyāṃ kāraṇābhyām ātmapāramitā veditavyā | tīrthikāntavivarjanatayā cātmaprapañca vigamāc chrāvakāntavivarjanatayā ca nairātmyaprapañcavigamāt | dvābhyāṃ kāraṇābhyāṃ sukhapāramitā veditavyā | sarvākāraduḥkhasamudayaprahāṇataś ca vāsanānusaṃdhisamudghā tāt sarvākāraduḥkhanirodhasākṣātkaraṇataś ca manomayaskandhanirodhasākṣātkaraṇāt | dvābhyāṃ kāraṇābhyāṃ nityapāramitā veditavyā | anityasaṃsārānapakarṣaṇataś cocchedāntāpatanān nityanirvāṇasamāropaṇataś ca śāśvatāntāpatanāt | yathoktam | anityāḥ saṃskārā iti ced bhagavan paśyeta sāsya syād ucchedadṛṣṭiḥ | sāsya syān na samyagdṛṣṭiḥ | nityaṃ nirvāṇam iti ced bhagavan paśyeta sāsya syāc chāśvatadṛṣṭiḥ | sāsya syān na samyagdṛṣṭir iti | tad anena dharmadhātunayamukhena paramārthataḥ saṃsāra eva nirvāṇam ity uktam | ubhayathāvikalpanāpratiṣṭhitanirvāṇasākṣātkaraṇataḥ |

又復略說有二種法。依此二法如來法身有淨波羅蜜應知。何等為二。一者本來自性清淨。以因相故。二者離垢清淨。以勝相故。有二種法。依此二法如來法身有我波羅蜜應知。何等為二。一者遠離諸外道邊。以離虛妄我戲論故。二者遠離諸聲聞邊。以離無我戲論故。有二種法。依此二法如來法身有樂波羅蜜應知。何等為二。一者遠離一切苦。二者遠離一切煩惱習氣。此以何義。云何遠離一切苦。以滅一切種苦故。以滅一切意生身故。云何遠離煩惱習氣。以證一切法故。有二種法。依此二法如來法身有常波羅蜜應知。何等為二。一者不滅一切諸有為行。以離斷見邊故。二者不取無為涅槃。以離常見邊故。以是義故。聖者勝鬘經中說言。世尊。見諸行無常。是斷見非正見見涅槃常。是常見非正見。妄想見故。作如是見故。以是義故。依如是向說法界法門第一義諦。說即世間法名為涅槃。以此二法不分別故。以證不住世間涅槃故。

mdor bsdu na rgyu rnam pa gñis kyis na de bźin gśegs pa’i chos kyi sku gtsaṅ ba’i pha rol tu phyin par rig par bya ste | spyi’i mtshan ñid raṅ bźin gyis yoṅs su dag pa daṅ | khyad par gyi mtshan ñid dri ma med pa’i yoṅs su dag pas so || rgyu rnam pa gñis kyis bdag gi pha rol tu phyin par rig par bya ste | mu stegs kyi mtha’ daṅ bral bas bdag gi spros pa daṅ bral ba’i phyir daṅ | ñan thos kyi mtha’ spaṅs pas bdag med pa’i spros pa daṅ bral ba’i phyir ro || rgyu rnam pa gñis kyis bde ba’i pha rol tu phyin par rig par bya ste | sdug bsṅal kun ’byuṅ ba’i rnam pa thams cad spaṅs pas bag chags kyis mtshams sbyor ba bcom pa’i phyir daṅ | sdug bsṅal ’gog pa’i rnam pa thams cad mṅon du byas pas yid kyi raṅ bźin gyi lus ’gags pa mṅon du byas pa’i phyir ro || rgyu rnam pa gñis kyis rtag ba’i pha rol tu phyin par rig par bya’o || ’khor ba mi rtag mi ’brid pas chad pa’i mthar ma lhuṅ ba’i phyir daṅ | mya ṅan las ’das pa rtag pa mi snon pas | rtag pa’i mthar ma lhuṅ ba’i phyir ro || ji skad du | bcom ldan ’das gal te ’du byed mi rtag go źes bgyi bar lta na de’i chad par lta bar ’gyur te | de ni de’i yaṅ dag pa ma lags pa’i lta bar ’gyur ro || bcom ldan ’das gal te mya ṅan las ’das pa rtag pa źes bgyi bar lta na | de ni de’i rtag pa’i lta bar ’gyur te | de ni de’i yaṅ dag pa ma lags pa’i lta bar ’gyur ro źes gsuṅs pa bźin no || chos kyi dbyiṅs kyi tshul gyi sgo ’dis ni don dam par ’khor ba ñid mya ṅan las ’das par brjod pa yin te | gñis ka ltar rnam par mi rtog pa mi gnas pa’i mya ṅan las ’das pa mṅon du byed pa’i phyir ro ||

In short, by two reasons there should be known the Supreme Purity in the Absolute Body of the Tathāgata. That is to say, 1) through his being perfectly pure by nature, as the common feature; and 2) through his being perfectly pure by the removal of pollution, as the special feature [to the Buddha]. The Supreme Unity, too, should be understood by two reasons: 1) because of the removal of false imagination of Ego by rejecting the extremity peculiar to the Heretics, and 2) because of the removal of false imagination concerning non-substantiality by rejecting the extremity peculiar to the Śrāvakas. The Supreme Bliss is to be known likewise by two reasons: 1) because of the abandonment of the origination of all sufferings as well as the extirpation of succeeding origination of Impressions; and 2) because of the realization of all sufferings as well as the realization of extinction of the Mind-made Aggregates. [And finally] by two reasons the Supreme Eternity is to be known: 1) Because he does not fall into the Nihilistic Extremity through his not diminishing, neglecting the non-eternal Phenomenal Life; 2) nor does he fall into the Eternalistic Extremity through his not intensifying the eternal Nirvāṇa. It is said as follows: “If someone would perceive that all the Phenomenal Worlds are non-eternal, O Lord, this view would be a Nihilistic Perception. It would never be the true perception at all. If someone would perceive that the Nirvāṇa is eternal, O Lord, this view would be an Eternalistic Perception. And it would never be the True Perception at all”. (§4. The Unstable Nirvāṇa.) Therefore, by this introduction to the theory s of the Absolute Essence, it is said from the highest viewpoint that the Phenomenal Life itself is Nirvāṇa, because [the Bodhisattvas] realize the Unstable Nirvāṇa, being indiscriminative of both [the Phenomenal Life and Nirvāṇa].

api khalu dvābhyāṃ kāraṇābhyām aviśeṣeṇa sarvasattvānām āsannadūrībhāvavigamād apratiṣṭhitapadaprāptimātraparidīpanā bhavati | katamābhyāṃ dvābhyām | iha bodhisattvo ’viśeṣeṇa sarvasattvānāṃ nāsannībhavati prajñayāśeṣatṛṣṇānuśayaprahāṇāt | na dūrībhavati mahākaruṇayā tadaparityāgād iti | ayam upāyo ’pratiṣṭhitasvabhāvāyāḥ samyaksaṃbodher anuprāptaye | prajñayā hi bodhisattvo ’śeṣatṛṣṇānuśayaprahāṇād ātmahitāya nirvāṇagatādhyāśayaḥ saṃsāre na pratiṣṭhate ’parinirvāṇagotravat | mahākaruṇayā duḥkhitasattvāparityāgāt parahitāya saṃsāragataprayogo nirvāṇe na pratiṣṭhate śamaikayānagotravat | evam idaṃ dharmadvayam anuttarāyā bodher mūlaṃ pratiṣṭhānam iti |

de lta mod kyi rgyu gñis kyis khyad par med par sems can thams cad la ñe ba daṅ riṅ ba ’brel pas mi gnas pa’i gnas thob pa tsam bstan pa yin no || rgyu gñis po gaṅ dag gis śe na | ’di la byaṅ chub sems dpa’ ni khyad par med par sems can thams cad la ñe ba ma yin te | śes rab kyis sred pa’i bag la ñal mtha’ dag spaṅs pa’i phyir ro || riṅ ba yaṅ yod pa ma yin te | sñiṅ rje chen pos de dag yoṅs su ma btaṅ ba’i phyir ro || ’di ni mi gnas pa’i raṅ bźin yaṅ dag par rdzogs pa’i byaṅ chub rjes su ’thob pa’i thabs te | śes rab kyis ni byaṅ chub sems dpa’i sred pa’i bag la ñal mtha’ dag spaṅs pas na bdag la phan pa’i phyir | mya ṅan las ’das pa la brten pa’i bsam ba can yoṅs su mya ṅan las mi ’da’ ba’i rigs can bźin du ’khor ba la mi gnas la | sñiṅ rje chen pos sdug bsṅal ba’i sems can yoṅs su ma btaṅ bas ni gźan la phan pa’i phyir | ’khor ba la brten pa’i sbyor ba can źi ba bgrod pa gcig pa’i rigs can bźin du mya ṅan las ’das pa la mi gnas so || de ltar na chos gñis po ’di ni bla na med pa’i byaṅ chub kyi rtsa ba’i gnas su bstan pa ni |

Moreover, they are neither entirely involved among all living beings nor remote from them, for two reasons. Here, therefore, the explanation will be made merely about how to attain this Unstable stability. Then, for which two reasons? Here, in this world, the Bodhisattva is not entirely involved among all living beings because he has completely rejected all tendencies of desires by means of the Transcendental Intellect. [At the same time], he is not remote from them since he never abandons them owing to his Great Compassion. This is the means for the acquisition of the Supreme Enlightenment of which the Unstability is the Essential nature. By means of the Intellect, indeed, the Bodhisattva has exterminated without remainder the tendency of desire, hence, being deeply intent towards the Nirvāṇa for his own sake, he does not stay in the Phenomenal Life as the lineage of no Nirvāṇa. [At the same time], owing to his Great Compassion, he never abandons those suffering people, hence, having activity in this Phenomenal Life, for the sake of others, he does not abide in the Nirvāṇa, as do those who seek only for Quiescence. Thus these two qualities i.e. the Intellect and Great Compassion are the root, i.e. the foundation of the Highest Enlightenment. [So it is said]:

chittvā snehaṃ prajñayātmany aśeṣaṃ sattvasnehān naiti śāntiṃ kṛpāvān |
niḥśrityaivaṃ dhīkṛpe bodhyupāyau nopaity āryaḥ saṃvṛtiṃ nirvṛtiṃ vā || 39 ||

是故偈言無分別之人不分別世間不分別涅槃涅槃有平等

bdag sred ma lus śes rab kyis bcad de || sems can sred phyir brtse ldan źi thob min || de ltar blo brtse byaṅ chub thabs brten nas || ’phags pa ’khor ba’am mya ṅan ’da’ mi ’gyur ||

[Though] Having destroyed affection for himself By means of the Intellect, completely, The Saint, being full of Mercy, does not approach Quiescence because of his affection for the people; Thus standing on both the Intellect and Mercy, These two means of Enlightenment, The Saint approaches neither this world nor Nirvāṇa. || 39 ||

tatra pūrvādhikṛtaṃ karmārtham ārabhya pareṇa ślokārdhena kiṃ darśitam |
buddhadhātuḥ sacen na syān nirvidduḥkhe ’pi no bhavet |
necchā na prārthanā nāpi praṇidhir nirvṛtau bhavet || 40 ||

後半偈者示現何義偈言若無佛性者不得厭諸苦不求涅槃樂亦不欲不願

de la sṅar gyi dbaṅ du byas pa’i las kyi don las brtsams pa’i tshigs su bcad pa phyed phyi mas ci ston źe na | gal te saṅs rgyas khams med na || sdug la’aṅ skyo bar mi ’gyur źiṅ || mya ṅan ’das la ’dod || pa daṅ || don gñer smon pa’aṅ med par ’gyur ||

(§5. The Functions of the Germ for its Purification IV.) Now, with reference to the subject of ‘function’ which is previously maintained in verse, what is shown by the latter half of that śloka? If there is no Essence of the Buddha, There will be no aversion to Suffering, Nor will there be desire, nor earnest wish, Nor prayer for Nirvāṇa. || 40 ||

tathā coktam | tathāgatagarbhaś ced bhagavan na syād duḥkhe ’pi nirvinna nirvāṇa icchā vā prārthanā vā praṇidhir veti | tatra samāsato buddhadhātuviśuddhigotraṃ mithyātvaniyatāanām api sattvānāṃ dvividhakāryapratyupasthāpanaṃ bhavati | saṃsāre ca duḥkha doṣadarśananiḥśrayeṇa nirvidam utpādayati | nirvāṇe sukhānuśaṃsadarśananiḥśrayeṇa cchandaṃ janayati | icchāṃ prārthanāṃ praṇidhim iti | icchābhilaṣitārthaprāptāvasaṃkocaḥ | prārthanābhilaṣitārthaprāptyupāyaparimārgaṇā | praṇidhir yābhilaṣitārthe cetanā cittābhisaṃskāraḥ |

以是義故。聖者勝鬘經言。世尊。若無如來藏者。不得厭苦樂求涅槃。亦無欲涅槃亦不願求。如是等此明何義。略說佛性清淨正因於不定聚眾生能作二種業。何等為二。一者依見世間種種苦惱。厭諸苦故。生心欲離諸世間中一切苦惱。偈言若無佛性者不得厭諸苦故。二者依見涅槃樂悕寂樂故。生求心欲心願心。偈言若無佛性者不求涅槃樂亦不欲不願故。又欲者。求涅槃故。心者。悕涅槃故。悕者。於悕求法中不怯弱故。欲得者。於所求法中方便追求故。及諮問故願者。所期法中。所期法者。心心相行。

ji skad du | bcom ldan ’das gal te de bźin gśegs pa’i sñiṅ po ma mchis na ni | sdug bsṅal la yaṅ skyo bar mi ’gyur na | mya ṅan las ’das pa la ’dod pa daṅ | ’dun pa daṅ | don du gñer ba daṅ | smon pa yaṅ med par ’gyur ro źes gsuṅs pa yin no || de la mdor bsdu na | saṅs rgyas kyi khams rnam par dag pa’i rigs ni log pa ñid du ṅes pa’i sems can rnams la yaṅ las rnam pa gñis ñe bar gnas par byed de | ’khor ba la sdug bsṅal ba’i ñes pa mthoṅ ba la brten nas skyo ba skyed par byed pa daṅ | mya ṅan las ’das pa la bde ba’i phan yon mthoṅ ba la brten nas | ’dun pa daṅ | ’dod pa daṅ | don du gñer ba daṅ | smon pa skyed par byed pa’o || de la ’dun pa ni mṅon par ’dod pa’o || ’dod pa ni mṅon par ’dod pa’i don thob pa la phyogs pa’o || don du gñer ba ni mṅon par ’dod pa’i don thob pa’i thabs tshol ba’o || smon pa ni gaṅ mṅon par ’dod pa’i don la sems mṅon par ’dun par byed pa’o ||

So it is said: “O Lord, if there were no Matrix of the Tathāgata, then there would arise neither aversion to Suffering nor desire for Nirvāṇa, nor earnest wish for it or prayer for it”. Here, in brief, the Essence of the Buddha, the perfectly pure Germ, even of those people who are fixed in the wrong way has the two kinds of foundation of its actions. That is to say, it produces disgust with Phenomenal Life basing itself upon the perception of the fault of Suffering, and it calls forth longing, desire, earnest wish and prayer for the Nirvāṇa, basing itself upon the perception that happiness is the merit. Here, ‘longing’ means ‘expectation’. ‘Desire‘ means ‘uncowardliness’ for the attainment of the intended object. ‘Earnest Wish’ means ‘searching for’ the means to attain the intended object. ‘Prayer’ means `will’ or ‘manifestation of the mind’.

bhavanirvāṇatadduḥkhasukhadoṣaguṇekṣaṇam |
gotre sati bhavaty etad agotrāṇāṃ na vidyate || 41 ||

是故偈言見苦果樂果此依性而有若無佛性者不起如是心

srid daṅ mya ṅan ’das la de’i || sdug bde’i skyon yon mthoṅ ba ’di || rigs yod las yin gaṅ phyir de || rigs med dag la med phyir ro ||

The perception of Phenomenal Life and Nirvāṇa, The former is full of Suffering; hence it is the fault, The latter is of bliś; therefore it is the merit; It exists only in case the Germ of the Buddha exists, And does not exist with people of no Germ. || 41 ||

yad api tat saṃsāre ca duḥkhadoṣadarśanaṃ bhavati nirvāṇe ca sukhānuśaṃsadarśanam etad api śuklāṃśasya pudgalasya gotre sati bhavati nāhetukaṃ nāpratyayam iti | yadi hi tadgotram antareṇa syād ahetukam apratyayaṃ pāpasamucchedayogena tadicchantikānām apy aparinirvāṇagotrāṇāṃ syāt | na ca bhavati tāvad yāvad āgantukamalaviśuddhigotraṃ trayāṇām anyatamadharmādhimuktiṃ na samudānayati tatpuruṣasaṃsargādicatuḥśukla samavadhānayogena | yatra hy āha | tatra paścād antaśo mithyātvaniyatasaṃtānānām api sattvānāṃ kāyeṣu tathāgatasūryamaṇḍalaraśmayo nipatanti ... anāgatahetusaṃjana natayā saṃvardhayanti ca kuśalair dharmair iti | yat punar idam uktam icchantiko ’tyantam aparinirvāṇadharmeti tan mahāyānadharmapratigha icchantikatve hetur iti mahāyānadharma pratighanivartanārtham uktaṃ kālāntarābhiprāyeṇa | na khalu kaścit prakṛtiviśuddhagotra saṃbhavād atyantāviśuddhidharmā bhavitum arhati | yasmād aviśeṣeṇa punar bhagavatā sarvasattveṣu viśuddhibhavyatāṃ saṃdhāyoktam | anādibhūto ’pi hi cāvasānikaḥ svabhāvaśuddho dhruvadharmasaṃhitaḥ | anādikośair bahirvṛto na dṛśyate suvarṇabimbaṃ paricchāditaṃ yathā ||

此偈明何義。凡所有見世間苦果者。凡所有見涅槃樂果者。此二種法。善根眾生。有一切依因真如佛性。非離佛性無因緣故起如是心。偈言見苦果樂果。此依性而有故。若無因緣生如是心者。一闡提等無涅槃性。應發菩提心。偈言若無佛性者不起如是心故。以性未離一切客塵煩惱諸垢。於三乘中未曾修習一乘信心。又未親近善知識等。亦未修習親近善知識因緣。是故華嚴性起中言。次有乃至邪見聚等。眾生身中皆有如來日輪光照。作彼眾生利益。作未來因善根。增長諸白法故。向說一闡提常不入涅槃。無涅槃性者。此義云何。為欲示現謗大乘因故。此明何義。為欲迴轉誹謗大乘心不心求大乘心故。依無量時故。如是說。以彼實有清淨性故。不得說言彼常畢竟無清淨性。又依相應義故。說一偈

dkar po’i chos daṅ ldan pa’i gaṅ zag gis ’khor ba la sdug bsṅal gyi ñes pa mthoṅ ba daṅ | mya ṅan las ’das pa la bde ba’i phan yon mthoṅ ba gaṅ yin pa ’di yaṅ rigs yod pa las gyur pa yin gyi | rgyu med rkyen med pa ni ma yin no || de ci’i phyir źe na | gal te sdig pa mi zad pa daṅ ldan pa’i tshul gyis rgyu med rkyen med par der ’gyur na ni | log sred can yoṅs su mya ṅan las mi ’da’ ba’i rigs can rnams la yaṅ der ’gyur na | ji srid du glo bur gyi dri ma rnam par dag pa’i rigs skyes bu dam pa la brten pa la sogs pa ’khor lo bźi yaṅ dag par ’byor pa’i tshul gyis | gsum las gaṅ yaṅ ruṅ ba’i chos la mos pa | skyed par byed pa ma yin pa de srid du ni ’gyur ba yaṅ ma yin no || gaṅ gi phyir de’i ’og tu tha na log pa ñid du ṅes pa’i rgyud du ’gyur ba’i sems can rnams kyi lus la yaṅ de bźin gśegs pa’i ñi ma’i dkyil ’khor gyi ye śes kyi ’od zer phog pas de dag la phan ’dogs par ’gyur źiṅ | ma ’oṅs pa’i rgyu yaṅ dag par bskyed pas na | dge ba’i chos rnams kyis rnam par ’phel bar yaṅ ’gyur ro źes gsuṅs so || ’di skad du | log sred can gtan yoṅs su mya ṅan las mi ’da’ ba’i chos can źes gsuṅs pa gaṅ yin pa de ni theg pa chen po’i chos la sdaṅ ba log sred can ñid kyi rgyu yin pa’i phyir | theg pa chen po’i chos la sdaṅ ba bzlog ba’i don du | dus gźan la dgoṅs nas gsuṅs pa yin no || raṅ bźin gyis rnam par dag pa’i rigs yod pa’i phyir | ’ga’ yaṅ gtan rnam par dag par mi ’gyur ba ni ’os pa ma yin te | gaṅ gi phyir bcom ldan ’das kyis khyad par med par sems can thams cad la rnam par dag par ruṅ ba ñid yod pa la dgoṅs nas | thog med gyur kyaṅ tha ma daṅ ldan pa || raṅ bźin gyis dag rtag pa’i chos can ni || thog med sbubs kyis phyi bsgribs mi mthoṅ ste || ji ltar gser gyi gzugs ni bsgribs pa bźin || źes gsuṅs so ||

The perception that Phenomenal Life is full of suffering, hence is the fault, and that Nirvāṇa is blissful, hence it is the merit, this perception belongs to those people who are possessed of good virtues and exists only in case the Germ [of the Tathāgata] exists. Thus this perception does not take place without causes or without conditions. Indeed, if it were without Germ, without causes and conditions and were not brought about through the extirpation of sin, it would exist even with the Icchantikas who are of the lineage of no Nirvāṇa. Really, it cannot take place unless they bring about the Germ which is purified from accidental pollutions and the faith in any one of three Vehicles through being endowed with the kinds of good actions, beginning with having contact with a personage of high virtue. (The saying: the Icchantikas are of no Nirvāṇa, is only conventional.) It is however said [in the Scripture]: “After this the rays of the disk of the sun-like Tathāgata fall upon the bodies of even those people who are fixed in the wrong way and make benefits for them. And furthermore producing the cause of future [bliś] [in them], they cause them to thrive with virtuous qualities”. And also the saying: “the Icchantikas are by all means of the nature of no Perfect Nirvāṇa” is taught in order to remove the hatred against the Doctrine of the Great Vehicle, this being the cause of their being Icchantikas and refers to a certain period of time. Indeed, as there exists the Germ which is pure by nature, none could be of the absolutely impure nature. Therefore, with reference to the fact that all living beings, with no difference, have the pośibility of being purified, the Lord has said again: “Though being beginningless, indeed, [The Phenomenal Life] has its end; Being pure by nature, It is endowed with Eternity; Being covered from outside By the beginningless sheath [of defilements], [This nature] is however invisible, Just as gold concealed [in sand and dust]”.

tatra yogārtham ārabhya ślokaḥ |
mahodadhir ivāmeyaguṇaratnākṣayākaraḥ |
pradīpavad anirbhāgaguṇayuktasvabhāvataḥ || 42 || tatra pūrveṇa ślokārdhena kiṃ darśitam |
dharmakāyajinajñānakaruṇādhātusaṃgrahāt |
pātraratnāmbubhiḥ sāmyam udadher asya darṣitam || 43 ||

大海器寶水無量不可盡如燈明觸色性功德如是此初半偈示現何義。偈言佛法身慧定悲攝眾生性海珍寶水等相似相對法

de la ldan pa’i don las brtsams te tshigs su bcad pa | rgya mtsho che bźin dpag med pa’i || yon tan rin chen mi zad gnas || dbyer med yon tan daṅ ldan pa’i || ṅo bo ñid phyir mar me bźin || de la tshigs su bcad pa phyed sṅa mas ci ston źe na | chos sku rgyal ba’i ye śes daṅ || thugs rje’i khams ni bsdus pa’i phyir | snod daṅ rin chen chu yis ni || rgya mtsho daṅ ni mtshuṅs par bstan ||

(V. YOGA) Now, with reference to the meaning of ‘Union’, there is one śloka. (Kārikā 8) Being the inexhaustible storage of jewels of immeasurable virtues, [The Germ of the Buddha is] like the Ocean; It is akin to the lantern, because of its nature of Being endowed with properties indivisible [from it]. || 42 || (§1. The Union of the Germ with the Factors of its Purification.) Here, what is shown by the former half of this śloka? Because it consists of the sources of the Absolute Body, Of the Buddha’s Wisdom and Compassion, There is shown the similarity of the Germ with the ocean, Through being receptacle, jewels and water. || 43 ||

trayāṇāṃ sthānānāṃ yathāsaṃkhyam eva trividhena mahāsamudrasādharmyeṇa tathāgatadhātor hetusamanvāgamam adhikṛtya yogārtho veditavyaḥ | katamāni trīṇi sthānāni | tad yathā dharmakāyaviśuddhihetuḥ | buddhajñānasamudāgamahetuḥ | tathāgatamahākaruṇāvṛttihetur iti | tatra dharmakāyaviśuddhihetur mahāyānādhimuktibhāvanā draṣṭavyā | buddhajñānasamudāgamahetuḥ prajñāsamādhimukhabhāvanā | tathāgatamahākaruṇāpravṛttihetur bodhisattvakaruṇābhāvaneti | tatra mahāyānādhimuktibhāvanāyā bhājanasādharmyaṃ tasyām aparimeyākṣayaprajñāsamādhiratnakaruṇāvārisamavasaraṇāt | prajñāsamādhimukhabhāvanāyā ratnasādharmyaṃ tasyā nirvikalpatvād acintyaprabhāvaguṇayogāc ca | bodhisattvakaruṇābhāvanāyā vārisādharmyaṃ tasyāḥ sarvajagati paramasnigdhabhāvaikarasalakṣaṇaprayogād iti | eṣāṃ trayāṇāṃ dharmāṇām anena trividhena hetunā tatsaṃbaddhaḥ samanvāgamo yoga ity ucyate |

此偈明何義。以有三處故。次第有三種大海相似相對法。於如來性中依因畢竟成就相應義應知。何等三處。一者法身清淨因。二者集佛智因。三者得如來大悲因。法身清淨因者。信修行大乘器相似相對法。以彼無量不可盡故。偈言佛法身故。海相似相對法故。集佛智因者。般若三昧珍寶相似相對法。偈言慧定故。珍寶相似相對法故。得如來大悲因者。大慈悲心水相似相對法。偈言悲攝眾生性故。水相似相對法故。又修行智慧三昧門 8寶相似相對法。以彼無分別不可思議有大勢力功德相應故。又修行菩薩大悲水相似相對法。以於一切眾生柔軟大悲得一味等味相行故。如是彼三種法。此三種因和合。畢竟不相捨離。故名相應。

go rims ji lta bar gnas gsum po rnams kyi rgya mtsho chen bo daṅ chos mthun pa rnam pa gsum gyis na | de bźin gśegs pa’i khams rgyu daṅ ldan pa’i dbaṅ du byas te ldan pa’i don du rig par bya’o || gnas gsum po gaṅ źe na | ’di lta ste | chos kyi sku rnam par dag pa’i rgyu daṅ | saṅs rgyas kyi ye śes thob pa’i rgyu daṅ | de bźin gśegs pa’i thugs rje chen po ’jug pa’i rgyu’o || de la chos kyi sku rnam par dag pa’i rgyu ni theg pa chen po la mos pa sgom par || blta’o || saṅs rgyas kyi ye śes thob pa’i rgyu ni | śes rab daṅ tiṅ ṅe ’dzin gyi sgo sgom pa’o || de bźin gśegs pa’i thugs rje chen po ’jug pa’i rgyu ni | byaṅ chub sems dpa’i sñiṅ rje chen po sgom pa’o || de la theg pa chen po’i chos la mos pa sgom pa ni | snod daṅ chos mthun pa ste | dpag tu med pa zad mi śes pa’i śes pa daṅ | tiṅ ṅe ’dzin gyi rin po che daṅ thugs rje’i chu rnams der ’du ba’i phyir ro || śes rab daṅ tiṅ ṅe ’dzin gyi sgo sgom pa ni | rin po che daṅ chos mthun pa ste | de ni rnam par rtog pa med pa’i phyir daṅ | mthu bsam gyis mi khyab pa’i yon tan daṅ ldan pa’i phyir ro || byaṅ chub sems dpa’i sñiṅ rje sgom pa ni chu daṅ chos mthun pa ste | de ni ’gro ba thams cad la mchog tu brlan pa’i raṅ bźin gyi ro gcig pa daṅ ldan pa’i phyir ro || chos gsum po de dag kyaṅ rgyu gsum po ’dis de daṅ ’brel pa daṅ ldan pa ni ldan pa źes brjod do ||

On account of three points, the Essence of the Tathāgata has a resemblance to the great ocean in three ways, respectively, and through this similarity, the subject ‘Union’ should be understood in the sense that the Essence of the Tathāgata is provided with causes [of its purification]. Then, which are the three points? They are namely: [its being provided with] 1) the cause of purification of the Absolute Body; 2) the cause of the attainment of Buddha’s Wisdom; 3) and the cause of the manifestation of Buddha’s Great Compassion. Here, 1) ‘the cause of purification of the Absolute Body’ is to be known as the practice of faith in [the Doctrine of] the Great Vehicle; 2) ‘the cause of the attainment of Buddha’s Wisdom’, the practice of the introduction to the highest Intellect and Meditation; 3) and ‘the cause of the manifestation of Buddha’s Great Compassion’, the practice of Bodhisattva’s Great Compassion. Here, the practice of faith in [the Doctrine] of the Great Vehicle has a similarity to the ‘receptacle’ because, in this [receptacle], there is an accumulation of the jewel of Intellect and Meditation as well as the water of Compassion which are immeasurable and inexhaustible. The practice of the introduction to the highest Intellect and Meditation has a similarity to ‘jewel’ because of its being indiscriminative and being endowed with inconceivable and powerful virtues. The practice of Bodhisattva’s Compassion has a similarity to ‘water’ because, in all the world, it manifests the highest moisture with the feature of one and the same taste. This coherence i.e. the accompaniment of these three things the Absolute Body and others, with these three causes, the practice of faith, etc., is here called ‘Union’.

tatrāpareṇa ślokārdhena kiṃ darśayati |
abhijñājñānavaimalyatathatāvyatirekataḥ |
dīpālokoṣṇavarṇasya sādharmyaṃ vimalāśraye || 44 ||

後半偈者。示現何義。偈言通智及無垢不離於真如如燈明煖色無垢界相似

de la tshigs su bcad pa phyed phyi mas ci bstan źe na | dri med gnas la mṅon śes daṅ || ye śes dri med de ñid daṅ || rnam dbye med phyir mar me yi || snaṅ daṅ dro ma dog chos mtshuṅs can ||

(§2. The Union of the Germ with the Result of Purification.) Now, what is shown by the latter half of the śloka? In the immaculate basis, the supernatural faculties, The Wisdom and Immaculateness are inseparable from Reality; Therefore, they have a resemblance to a lantern, On account of its light, heat and colour. || 44 ||

trayāṇāṃ sthānānāṃ yathāsaṃkhyam eva trividhena dīpasādharmyeṇa tathāgatadhātoḥ phala samanvāgamam adhikṛtya yogārtho veditavyaḥ | katamāni trīṇi sthānāni | tad yathā | abhijñā āsravakṣayajñānam āsravakśayaś ceti | tatra pañcānām abhijñānāṃ jvālāsādharmyaṃ tāsām arthānubhavajñānavipakṣāndhakāravidhamanapratyupasthānalakṣaṇatvāt | āsravakṣayajñānasyoṣṇasādharmyaṃ tasya niravaśeṣakarmakleśendhanadahanapratyupasthāna lakṣaṇatvāt | āśrayaparivṛtter āsravakṣayasya varṇasādharmyaṃ tasyātyantavimalaviśuddha prabhāsvaralakṣaṇatvāt | tatra vimalaḥ kleśāvaraṇaprahāṇāt | viśuddho jñeyāvaraṇa prahāṇāt | prabhāsvaras tadubhayāgantukatāprakṛtitaḥ | ity eṣāṃ samāsataḥ saptānām abhijñājñānaprahāṇasaṃgṛhītānām aśaikṣasāntānikānāṃ dharmāṇām anāsravadhātāv anyonyam avinirbhāgatvam apṛthagbhāvo dharmadhātusamanvāgamo yoga ity ucyate | eṣa ca yogārtham ārabhya pradīpadṛṣṭānto vistareṇa yathāsūtram anugantavyaḥ | tad yathā śāriputra pradīpaḥ | avinirbhāgadharmā | avinirmuktaguṇaḥ | yad uta ālokoṣṇavarṇatābhiḥ | maṇir vālokavarṇasaṃsthānaiḥ | evam eva śāriputra tathāgatanirdiṣṭo dharmakāyo ’vinirbhāga dharmāvinirmuktajñānaguṇo yad uta gaṅgānadīvālikāvyativṛttais tathāgatadharmair iti |

此偈明何義。有三處次第三種燈相似相對法。於如來法界中依果相應義應知。何等三處。一者通。二者知漏盡智。三者漏盡。此以何義通者。有五通光明相似相對法。以受用事能散滅。彼與智相違。所治闇法能治相似相對法故。偈言通故。明故。知漏盡智者。無漏智煖相似相對法。以能燒業煩惱無有餘殘。能燒相似相對法故。偈言智故煖故。漏盡者。轉身漏盡色相似相對法。以常無垢清淨光明具足相無垢相似相對法故。偈言無垢故色故。又無垢者。以離煩惱障故。清淨者。以離智障故。光明者。如自性清淨體。彼二是客塵煩惱。如是略說六種無漏智。離煩惱無學身所攝法。於無漏法界中彼此迭共不相捨離。不差別法界平等畢竟。名相應義知。

go rims ji lta bar gnas gsum po rnams kyi mar me daṅ chos mthun pa rnam pa gsum gyis ni de bźin gśegs pa’i khams la ’bras bu daṅ ldan pa’i dbaṅ du byas te ldan pa’i don du rig par bya’o || gnas gsum gaṅ źe na | ’di lta ste | mṅon par śes pa daṅ | zag pa zad pa’i ye śes daṅ | zag pa zad pa’o || de la mṅon par śes pa lṅa ni snaṅ ba daṅ chos mtshuṅs pa ste | de dag ni don ñams su myoṅ ba’i mi mthun pa’i phyogs kyi mun pa ’joms pa ñid du ñe bar gnas pa’i mtshan ñid kyi phyir ro | zag pa med pa’i ye śes ni | dro ba daṅ chos mthun pa ste | de la las daṅ ñon moṅs pa’i bud śiṅ ma lus pa sreg pa ñe bar gnas pa’i mtshan ñid kyi phyir ro || gnas yoṅs su ’gyur ba’i zag pa zad pa ni mdog daṅ chos mthun pa ste | de ni śin tu dri ma med pa’i rnam par dag pa ’od gsal ba’i mtshan ñid kyi phyir ro || de la dri ma med pa ni ñon moṅs pa’i sgrib pa spaṅs pa’i phyir ro || rnam par dag pa ni śes bya’i sgrib pa spaṅs pa’i phyir ro || ’od gsal ba ni de gñi ga glo bur ba ñid kyi raṅ bźin ma yin pa’i phyir ro || de ltar zag pa med pa’i mṅon par śes pa daṅ | ye śes daṅ spaṅs pas bsdus pa mi slob ba’i rgyud kyi chos bdun po ’di dag zag pa med pa’i dbyiṅs na phan tshun rnam par dbye ba med pa ni | so so ma yin pa’i chos kyi dbyiṅs daṅ mñam pa ñid kyis ldan pa ni ldan pa źes bya’o || lan pa’i don la brtsams pa’i dpe ’di ni rgyas par mdo ji lta ba bźin rtogs par bya ste | śā ri’i bu dper na mar me ni ’di lta ste | snaṅ ba daṅ dro ba daṅ mdog dag gis sam | nor bu snaṅ ba daṅ mdog daṅ dbyibs dag gis rnam par dbyer med pa’i chos can daṅ ma bral ba’i yon tan can no || śā ri’i bu de bźin du de bźin gśegs pas bstan pa’i chos kyi sku ni ’di lta ste | gaṅ gā’i kluṅ gi bye ma sñed ’das pa de bźin gśegs pa’i chos rnams kyis rnam par dbye ba med pa’i chos can ma bral ba’i ye śes kyi yon tan can no źes gsuṅs so ||

The subject, ‘Union’ is here to be understood in the sense that the Essence of the Tathāgata is accompanied by the results [of its purification], through its similarity to a lantern in three ways on account of three points, respectively. Then, which are the three points? Namely, [the Essence of the Buddha is endowed with] 1) the Supernatural Faculties; 2) the Wisdom by which the evil influence is destroyed; 3) and the Extinction of Evil Influence. Here, the Supernatural faculties have a resemblance to ‘light of flame’ because they have a characteristic of engaging in the extinction of darkness which is opposite to the knowledge which perceives an object. The Wisdom by which the Evil Influence is destroyed is similar to ‘heat’ because of its characteristic of engaging in consuming the fuel of the Active force and Defilements, leaving no residue. The Extinction of Evil Influence as the [result of] the Perfect Manifestation of the Basis has resemblance to ‘colour’ because of its characteristic of being perfectly stainless, pure and radiant. Here, it is ‘stainless’ because it has destroyed the Obstruction caused by moral Defilements. It is ‘pure’ because it has destroyed the Obstruction on account of knowable things. It is ‘radiant’ [by nature] because these two [Obstructions] are merely of an occasional nature. Thus, in brief, the properties of those people who have nothing further to learn summarized in these seven, i.e. the Supernatural Faculties, the Wisdom destroying the Evil Influence and the Destruction [of Evil Influence], are in the Immaculate Sphere, inseparable from each other, not different [from each other] and coherent with the Absolute. This point is here called ‘Union’. And with reference to this subject of ‘Union’, the example of a lantern is to be understood in detail according to the sūtra. “O Śāriputra, just as a lantern is of indivisible nature and its qualities are inseparable from it. That is to say, [it is] indivisible [inseparable], from light, heat and color. The precious stone is also [indivisible, inseparable], from its light, color and shape. In the same way, Śāriputra, the Absolute Body, taught by the Tathāgata is of indivisible nature, of the qualities inseparable from Wisdom (i.e. Enlightenment). That is to say, [indivisible, inseparable], from the Properties of the Tathāgata which are far beyond the sand of the Ganga in number”.

tatra vṛttyartham ārabhya ślokaḥ |
pṛthagjanāryasaṃbuddhatathatāvyatirekataḥ |
sattveṣu jigarbho ’yaṃ deśitas tattvadarśibhiḥ || 45 || anena kiṃ darśitam |
pṛthagjanā viparyastā dṛṣṭasatyā viparyayāt |
yathāvad aviparyastā niṣprapañcās tathāgatāḥ || 46 ||

又依行義故。說一偈見實者說言凡夫聖人佛眾生如來藏真如無差別此偈示現何義。偈言凡夫心顛倒見實異於彼如實不顛倒諸佛離戲論

de la ’jug pa’i don las brtsams te tshigs su bcad pa | so so’i skyes ’phags rdzogs saṅs kyi || de bźin ñid dbye’i ’jug pa las || de ñid gzigs pas sems can la || rgyal ba’i sñiṅ po ’di bstan no || ’dis ci bstan źe na | so so’i skye po phyin ci log | bden pa mthoṅ ba bzlog pa ste || de bźin gśegs pa ji lta bźin || phyin ci ma log spros med ñid ||

(VI. VṚTTI) Now, with reference to the meaning of’manifestation’, there is one śloka. (Kārikā) The Ordinary People, the Saints, and the Buddhas, They are indivisible from Reality, Therefore, the Matrix of the Buddha exists among [all] living beings; Thus it is taught by the perceivers of the Reality. || 45 || What is shown by this śloka? The Ordinary People are of erroneous conception, Being opposite to them, [the Saints are] the perceivers of the truth, And being of the perfectly right conception, The Buddhas are apart from the dualistic view. || 46 ||

yad idaṃ tathāgatadhātoḥ sarvadharmatathatāviśuddhisāmānyalakṣaṇam upadiṣṭaṃ prajñāpāramitādiṣu nirvikalpajñānamukhāvavādam ārabhya bodhisattvānām asmin samā satas trayāṇāṃ pudgalānāṃ pṛthagjanasyātattvadarśina āryasya tattvadarśino viśuddhi niṣṭhāgatasya tathāgatasya tridhā bhinnā pravṛttir veditavyā | yad uta viparyastāviparyastā samyagaviparyastā niṣprapañcā ca yathākramam | tatra viparyastā saṃjñācittadṛṣṭiviparyāsād bālānām | aviparyastā viparyayeṇa tatprahāṇād āryāṇām | samyagaviparyastā niṣprapañcā ca savāsanakleśajñeyāvaraṇasamudghātāt samyak saṃbuddhānām | ataḥ param etam eva vṛttyartham ārabhya tadanye catvāro ’rthāḥ prabhedanirdeśād eva vedi tavyāḥ | tatraiṣāṃ trayāṇāṃ pudgalānām avasthāprabhedārtham ārabhya ślokaḥ |

此偈明何義。向明如來法界中一切法。真如清淨明同相。依般若波羅蜜無分別智法門等。為諸菩薩摩訶薩說。此以何義。略明依三種人。何等為三。一者不實見凡夫。二者實見聖人。三者畢竟成就如來法身。是名三種行應知。應云何知。謂取顛倒。離顛倒。離戲論。如是次第。此以何義。取顛倒者。謂諸凡夫三種虛妄想心見故。偈言凡夫心顛倒故。離顛倒者。以聖人遠離虛妄想心見故。偈言見異於彼故。離戲論者。正離顛倒及諸戲論。以煩惱障智障及煩惱習氣諸佛如來根本永盡故。偈言如實不顛倒諸佛離戲論故。自此以下即依此行。餘四種義廣差別說應知。又復即依彼三種人依時差別故。說一偈

de bźin gśegs pa’i khams la śes rab kyi pha rol tu phyin pa la sogs par rnam par mi rtog pa’i ye śes kyi sgo la gdams pa las brtsams te | byaṅ chub sems dpa’ rnams la chos thams cad kyi de bźin ñid rnam par dag pa spyi’i mtshan ñid bstan pa gaṅ yin pa de la gaṅ zag rnam pa gsum po de kho na ma mthoṅ ba so so’i skye bo daṅ | de kho na mthoṅ ba ’phags pa daṅ | de kho na mthoṅ ba rnam par dag pa’i mthar phyin pa de bźin || gśegs pa rnams kyi ’jug pa rnam pa gsum tha dad par rig par bya ste | ’di lta ste | phyin ci log pa daṅ phyin ci ma log pa daṅ | yaṅ dag par phyin ci ma log pa spros pa med pa ste | go rims bźin no || de la phyin ci log ni byis pa rnams kyi ste | ’du śes daṅ sems daṅ lta ba phyin ci log pa’i phyir ro || bzlog pas phyin ci ma log pa ni ’phags pa rnams kyi ste | de spaṅs pa’i phyir ro || yaṅ dag par phyin ci ma log pa’i spros pa med pa ni | yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyi ste | bag chags daṅ bcas pa’i ñon moṅs pa daṅ | śes bya’i sgrib pa bcom pa’i phyir ro || ’di phan chad ni ’jug pa’i don ñid las brtsams te | de las gźan pa’i don rnam pa bźi’i dbye ba ston par rig par bya’o || de la gaṅ zag ’di gsum gyi gnas skabs kyi rab tu dbye ba las brtsams te tshigs su bcad pa | |

In connection with the introductory teaching of the Non-discriminative Wisdom, it has been taught, in the Prajñāparamitā, etc., for the Bodhisattvas that the Essence of the Tathāgata has the general characteristic of being Reality, the perfect purity, i.e. the Suchness of all the elements. On the basis of this general characteristic, it should be known in brief, there are threefold different manifestations of three kinds of people:...of the Ordinary People who do not perceive the Truth, of the Saints who perceive the Truth and of the Tathāgata who has attained the ultimate purity. In other words, they are ‘of the erroneous conception’, ‘of the right conception’, and ‘of the perfectly right conception and of no dualistic view’, respectively. Here, ‘of the erroneous conception’ is because Ordinary People have delusion on account of their conception, mind and perception. ‘Of the right conception’ is because the Saints, being opposite to them, have destroyed the delusion. [And lastly], ‘of the perfectly right conception and of no dualistic view’ is because the Perfectly Enlightened Ones have dispelled the Obstructions of moral defilement and of knowable things along with their Impressions. (VII. AVASTHĀPRABHEDA) Hereafter, with reference to this subject of ‘manifestation’, other four subjects should be understood through the detailed explanation [on each subject]. Here, [first of all], with reference to the subject, ‘different states’ among these three kinds of people, there is one śloka.

aśuddho ’śuddhaśuddho ’tha suviśuddho yathākramam |
sattvadhātur iti prokto bodhisattvas tathāgataḥ || 47 || anena kiṃ darśitam |
svabhāvādibhir ity ebhiḥ ṣaḍbhir arthaiḥ samāsataḥ |
dhātus tisṛṣv avasthāsu vidito nāmabhis tribhiḥ || 48 ||

有不淨有淨及以善淨等如是次第說眾生菩薩佛此偈示現何義。偈言體等六句義略明法性體次第三時中說三種名字

ma dag ma dag dag pa daṅ || śin tu rnam dag go rims bźin || sems can byaṅ chub sems dpa’ daṅ || de bźin gśegs pa źes brjod do || ’dis ci bstan źe na | ṅo bo ñid la sogs pa’i don || ’di drug gis ni bsdus pa yi || khams ni gnas skabs gsum dag tu || miṅ gsum gyis ni bstan pa ñid ||

(Kārikā) Impure, [partly] pure and [partly] impure, And perfectly pure these are said of The Ordinary beings, the Bodhisattvas, And the Tathāgata, respectively. || 47 || What is shown by this śloka? The Essence [of the Buddha], [hitherto briefly explained] By these six subjects, beginning with ‘own nature’, Is, in accordance with its states, Designated by different names. || 48 ||

iti ye kecid anāsravadhātunirdeśā nānādharmaparyāyamukheṣu bhagavatā vistareṇa nirdiṣṭāḥ sarve te ebhir eva samāsataḥ ṣaḍbhiḥ svabhāvahetuphalakarmayogavṛttyarthaiḥ saṃgṛhītās tisṛṣv avasthāsu yathākramaṃ trināmanirdeśato nirdiṣṭā veditavyāḥ | yad utāśuddhāvasthāyāṃ sattvadhātur iti | aśuddhaśuddhāvasthāyāṃ bodhisattva iti | suviśuddhāvasthāyāṃ tathāgata iti | yathoktaṃ bhagavatā | ayam eva śāriputra dharma kāyo ’paryantakleśakośakoṭigūḍhaḥ | saṃsārasrotasā uhyamāno ’navarāgrasaṃsāra gaticyutyupapattiṣu saṃcaran sattvadhātur ity ucyate | sa eva śāriputra dharmakāyaḥ saṃsāra srotoduḥkhanirviṇṇo viraktaḥ sarvakāmaviṣayebhyo daśapāramitāntargataiś caturaśītyā dharmaskandhasahasrair bodhāya caryāṃ caran bodhisattva ity ucyate | punaḥ śāriputra dharmakāyaḥ sarvakleśakośaparimuktaḥ sarvaduḥkhātikrāntaḥ sarvopakleśamalāpagataḥ śuddho viśuddhaḥ paramapariśuddhadharmatāyāṃ sthitaḥ sarvasattvālokanīyāṃ bhūmim ārūḍhaḥ sarvasyāṃ jñeyabhūmāv advitīyaṃ pauruṣaṃ sthāma prāpto ’nāvaraṇadharmāpratihatasarvadharmaiśvarya balatām adhigatas tathāgato ’rhan samyaksaṃbuddha ity ucyate |

此偈明何義謂向所明無漏法性。如來廣說種種法門。彼諸法門略說依於六種句義所謂攝聚體因果業相應及行偈言體等六句義略明法性體故。於三時中次第依彼三種名字畢竟應知。偈言次第三時中說三種名字故。此以何義。謂不淨時名為眾生。偈言有不淨故。不淨淨時名為菩薩。偈言有淨故。於善淨時名為如來。偈言及以善淨故以是義故。不增不減經言。舍利弗。即此法身過於恆沙。無量煩惱所纏。從無始來隨順世間生死濤波去來生退名為眾生。舍利弗。即此法身厭離世間生死苦惱。捨一切欲。行十波羅蜜攝八萬四千法門。修菩提行。名為菩薩。舍利弗。即此法身得離一切煩惱使纏。過一切苦。離一切煩惱垢得淨得清淨。得住彼岸清淨法中。到一切眾生所觀之地。於一切境界中更無勝者。離一切障離一切礙。於一切法中得自在力。名為如來應正遍知故。偈言如是次第說眾生菩薩佛故。

de ltar gaṅ ci yaṅ ruṅ ste | bcom ldan ’das kyi chos kyi rnam graṅs kyi sgo du mar rgyas par bstan pa’i zag pa med pa’i khams bstan pa ṅo bo daṅ | rgyu daṅ | ’bras bu daṅ | las daṅ | ldan pa daṅ | ’jug pa’i don drug pa ’dis bsdus pa de thams cad ni mdor bsdus te | gnas skabs gsum du go rims bźin du miṅ gsum bstan pas bstan par rig par bya ste | ’di lta ste | ma dag pa’i gnas skabs su ni sems can gyi khams źes bya ba daṅ | ma dag pa daṅ | dag pa’i gnas skabs su ni byaṅ chub sems dpa’ źes bya ba daṅ | śin tu rnam par dag pa’i gnas skabs su ni de bźin gśegs pa źes bya’o || ji skad du | bcom ldan ’das kyis śā ri’i bu chos kyi sku de ñid ñon moṅs pa’i sbubs bye ba mtha’ yas pas gtums pas | ’khor ba’i rgyun gyis khyer ba | thog ma daṅ tha ma med pa’i ’khor ba’i ’gro bar ’chi ba daṅ | skye ba dag tu ’khor ba ni sems can gyi khams źes brjod do || śā ri’i bu chos kyi sku de ñid ’khor ba’i rgyun gyi sdug bsṅal las skyo bar gyur pa | ’dod pa’i yul thams cad la chags pa daṅ bral ba pa rol tu phyin pa bcu’i khoṅs su gtogs pa | chos kyi phuṅ po brgyad khri bźi stoṅ gis byaṅ chub kyi don du spyad pa spyod pa ni byaṅ chub sems dpa’ źes brjod do || śā ri’i bu chos kyi sku de ñid ñon moṅs pa’i sbubs thams cad las yoṅs su grol ba | sdug bsṅal ba thams cad las ’das pa | ñe ba’i ñon moṅs pa’i dri ma mtha’ dag daṅ bral ba | dag pa rnam par dag pa mchog tu yoṅs su dag pa’i chos ñid la gnas pa | sems can thams cad kyis blta bar bya ba’i sa la bźugs pa | śes bya’i sa thams cad la gñis su med pa’i skyes bu’i mthu thob pa | sgrib pa med pa’i chos can chos thams cad kyi dbaṅ phyug gi stobs thogs pa med pa thob pa ni | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas źes brjod do || źes gsuṅs pa bźin no ||

Any teaching referring to the immaculate Essence [of the Buddha], taught by the Lord in detail through various divisions of Scripture is hitherto briefly summarized by six subjects, namely, ‘own nature’, ‘cause’ [of purification], ‘result’ [of purification], ‘function’ [towards purification], ‘union’ [with the cause and result], and ‘manifestation’. This very Essence of the Buddha is here to be known as being taught through the teaching of different names in accordance with its states, respectively. That is to say, 1) in the ‘impure’ state [the Essence of the Buddha is named] ‘the Ordinary Beings’; 2) in the ‘[partly] pure and [partly] impure’ state, the Bodhisattva; 3) and in the‘perfectly pure’, the Tathāgata. It has been said by the Lord: “Śāriputra, this Absolute Body, when it is covered with the limitless sheath of defilements, being carried by the stream of the Phenomenal Life and moving to and fro between death and birth in the course of the beginningless Phenomenal Life, is called ‘the [ordinary] living beings’. This same Absolute Body, O Śāriputra, when it has become averse to the Suffering in the stream of Phenomenal Life and become free from all the objects of desire, doing the practice towards Enlightenment by means of the 10 Supreme Virtues as including and representing all of the 84 thousand groups of Doctrines, it is called ‘the Bodhisattva’. Furthermore, O Śāriputra, this very Absolute Body, when, having been perfectly released from all the sheaths of defilements, having surpaśed all the Sufferings, having rejected all stains of subsequent defilements, it has become pure, perfectly pure, and, abiding in the Absolute Essence which is the highest point of purity, ascending to the stage to be looked upon by all living beings, has attained the unexcelled, manly strength among all knowable spheres, and has attained the Controlling Power on all separate elements, which is of no obstruction and of no hindrance, then it is called the Tathāgata, the Arhat, the Perfectly Enlightened One”.

tāsv eva tisṛṣv avasthāsu tathāgatadhātoḥ sarvatragārtham ārabhya ślokaḥ |
sarvatrānugataṃ yad van nirvikalpātmakaṃ nabhaḥ |
cittaprakṛtivaimalyadhātuḥ sarvatragas tathā || 49 || anena kiṃ darṣitam |
taddoṣaguṇaniṣṭhāsu vyāpi sāmānyalakṣaṇam |
hīnamadhyaviśiṣṭeṣu vyoma rūpagateṣv iva || 50 ||

自此以下即依彼三時。明如來法性遍一切處故。說一偈如空遍一切而空無分別自性無垢心亦遍無分別此偈示現何義。偈言過功德畢竟遍至及同相下5中勝眾生如虛空中色

de bźin gśegs pa’i khams gnas skabs gsum po de dag ñid du thams cad du ’gro ba’i don las brtsams te tshigs su bcad pa | ji ltar rtogs med bdag ñid can || nam mkha’ kun tu rjes soṅ ltar || sems kyi raṅ bźin dri med dbyiṅs || de bźin kun tu ’gro ba ñid || ’di ci bstan źe na | de’i spyi’i mtshan ñid ñes pa daṅ || yon tan mthar thug khyab pa ste || gzugs kyi rnam pa dman pa daṅ || bar ma mchog la nam mkha’ bźin ||

(VIII. SARVATRAGA) The Essence of the Tathāgata is ‘all-pervading’ in these three states. With reference to this meaning, there is one śloka. (Kārikā) Just as being of indiscriminative nature, Space pervades everywhere, Similarly all-pervading is the Essence, The immaculate nature of the mind. || 49 || What is shown by this śloka? It pervades with common feature The defective, the virtuous and the ultimate, Just as space occupies all the visible forms, Either inferior, middle, or superior. || 50 ||

yāsau pṛthagjanārthasaṃbuddhānām avikalpacittaprakṛtiḥ sā tisṛṣv avasthāsu yathākramaṃ doṣeṣv api guṇeṣv api guṇaviśuddhiniṣṭhāyām api sāmānyalakṣaṇatvād ākāśam iva mṛdrajatasuvarṇabhājaneṣv anugatānupraviṣṭā samā nirviśiṣṭā prāptā sarvakalām | ata evāvasthānirdeśānantaram āha | tasmāc chāriputra nānyaḥ sattvadhātur nānyo dharmakāyaḥ | sattvadhātur eva dharmakāyaḥ | dharmakāya eva sattvadhātuḥ | advayam eyad arthena | vyañjanamātrabheda iti | etāsv eva tisṛṣv avasthāsu tathāgatadhātoḥ sarvatragasyāpi tatsaṃkleśavyavadānābhyām avikārārtham ārabhya caturdaśa ślokāḥ | ayaṃ ca teṣāṃ piṇḍārtho veditavyaḥ |

此偈明何義。所有凡夫聖人諸佛如來。自性清淨心平等無分別。彼清淨心於三時中次第於過失時。於功德時。於功德清淨畢竟時。同相無差別。猶如虛空在瓦銀金三種器中平等無異無差別一切時有。以是義故。經中說有三時次第。如不增不減經言。舍利弗。不離眾生界有法身。不離法身有眾生界。眾生界即法身。法身即眾生界。舍利弗。此二法者義一名異故。自此已下。即依此三時。明如來法性遍至一切處。依染淨時不變不異。有十五偈。此等諸偈略說要義應知偈言

so so’i skye bo daṅ | ’phags pa daṅ | yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyi sems kyi raṅ bźin rnam par mi rtog pa gaṅ yin pa de ni spyi’i mtshan ñid yin pa’i phyir ñes pa daṅ | yon tan daṅ | yon tan rnam par dag pa mthar thug pa’i gnas skabs gsum gar yaṅ rjes su soṅ ba | rjes su źugs pa | mtshuṅs pa | dus thams cad du khyad par med par ’gyur ba ste | 1 || go rims ji lta bźin sa daṅ | zaṅs daṅ | gser gyi snod kyi nam mkha’ bźin no || de ñid kyi phyir gnas skabs bstan pa’i de ma thag tu | śā ri’i bu de’i phyir na sems can gyi khams kyaṅ gźan la | chos kyi sku yaṅ gźan pa ni ma yin te | sems can gyi khams ñid chos kyi sku | chos kyi sku ñid kyaṅ sems can gyi khams te | ’di ni don gyis gñis su med de yi ge tsam daṅ tha dad par yin no źes gsuṅs pa bźin no || de bhzin gśegs pa’i khams gnas skabs gsum po ’di thams cad du soṅ ba yin yaṅ de kun nas ñon moṅs pa daṅ rnam par byaṅ pa dag gis mi ’gyur ba’i don las brtsams te | tshigs su bcad pa bcu bźi’o || ’di ni de dag gi bsdus pa’i don du rig par bya’o ||

That which is the indiscriminative Innate Mind of the ordinary people, of the Saints and of the Buddhas has a common feature in these three states, irrespective of their being defective, virtuous or the ultimate point of pure virtue. Therefore, just as space penetrates all the receptacles regardless of material, whether clay, silver or gold, it is all-pervading, all-embracing, equal, of no difference and is present always. For this reason, it has been said in the same scripture, immediately after the explanation of different states: “Therefore, O Śāriputra, the [ordinary] living beings and the Absolute Body are not different from each other. The living beings are nothing but the Absolute Body, and the Absolute Body is nothing but the living beings. These two are non-dual by meaning, and different merely by letters”. (IX. AVIKĀRA) Now, the Essence of the Tathāgata, being all-pervading in these three states, is, moreover, unchangeable either by Impurity or through purification. With reference to this subject, there are 14 ślokas. [Prior to the explanation of these ślokas], the summarized meaning of these ślokas is to be known by the following verse:

doṣāgantukatāyogād guṇaprakṛtiyogataḥ |
yathā pūrvaṃ tathā paścād avikāritvadharmatā || 51 ||

諸過客塵來性功德相應真法體不變如本後亦爾

ñes pa’i glo bur daṅ ldan daṅ || yon tan raṅ bźin ñid ldan phyir || ji ltar sṅar bźin phyis de bźin || ’gyur ba med pa’i chos ñid do ||

Being possessed of faults by occasion, It is, however, endowed with virtues by nature; Therefore it is of unchangeable character In the beginning as well as afterwards. || 51 ||

dvādaśabhir ekena ca ślokena yathākramam aśuddhāvasthāyām aśuddhaśuddhāvasthāyāṃ ca kleśopakleśadoṣayor āgantukayogāc caturdaśamena ślokena suviśuddhāvasthāyāṃ gaṅgā nadīvālukāvyativṛttair avinirbhāgāir amuktajñair acintyair buddhaguṇaiḥ prakṛtiyogād ākāśadhātor iva paurvāparyeṇa tathāgatadhātor atyantāvikāradharmatā paridīpitā | tatrāśuddhāvasthāyām avikārārtham ārabhya katame dvādaśa ślokāḥ | yathā sarvagataṃ saukṣmyād ākāśaṃ nopalipyate | sarvatrāvasthitaḥ sattve tathāyaṃ nopalipyate || 52 ||

此偈明何義。偈言十一偈及二次第不淨時煩惱客塵過第十四十五於善淨時中過恆沙佛法不離脫思議佛自性功德本際中間際及以後際等如來真如性體不變不異初依不淨時不變不異。十一偈者如虛空遍至體細塵不染佛性遍眾生諸煩惱不染

tshigs su bcad pa bcu gñis daṅ || gcig gis ni go rims bźin du ma dag pa’i gnas skabs daṅ | ma dag pa daṅ dag pa’i gnas skabs na ñon moṅs pa daṅ ñe ba’i ñon moṅs pa dag glo bur ba daṅ ldan pa’i phyir daṅ | tshigs su bcad pa bcu bźi pas ni śin tu rnam par dag pa’i gnas skabs na rnam par dbye ba med ciṅ bral mi śes śiṅ | bsam gyis mi khyab la | gaṅ gā’i kluṅ gi bye ma sñed las ’das pa’i saṅs rgyas kyi chos daṅ raṅ bźin gyis ldan pa’i phyir de bźin gśegs pa’i khams nam mkha’i bźin sṅa ma daṅ phyi mar gtan ’gyur ba med par bstan to || de la ma dag pa’i gnas skabs na ’gyur ba med pa’i mtshan ñid las brtsams pa’i tshigs su bcad pa bcu gñis po gaṅ dag ce na | ji ltar nam mkha’ kun soṅs ba || phra phyir ñe bar gos pa med || de bźin sems can thams cad la || gnas ’di ñe bar gos ba med ||

In the impure state as well as in the pure and impure state, which are shown by the [first] 12 ślokas and by the [next] one śloka, respectively, [the Essence of the Tathāgata] is possessed of faults caused by fundamental and subsequent defilements ‘by occasion’. [On the contrary], in the perfectly pure state, shown by the 14th śloka, it is ‘Essentially’ endowed with the Buddha’s virtues which are indivisible [from the Absolute Body], inseparable from Wisdom, inconceivable and far greater in number than the sands of Ganga. Therefore it is explained that the Essence of the Tathāgata, like space, is of absolutely unchangeable character throughout different states. (A. Unchangeability in the Impure State) First of all, with reference to the subject of ‘unchangeability’ [of the Essence of the Tathāgata] in the Impure State, what is said in 12 ślokas ? (Kārikās 12-23) Just as space, being all-pervading, Cannot be polluted because of its subtle nature; Similarly, abiding everywhere among living beings, This [Essence] remains unpolluted [by defilements]. || 52 ||

yathā sarvatra lokānām ākāśa udayavyayaḥ |
tathaivāsaṃskṛte dhātāv indriyāṇāṃ vyayodayaḥ || 53 || yathā nāgnibhir ākāśaṃ dagdhapūrvaṃ kadācana |
tathā na pradahaty enaṃ mṛtyuvyādhijarāgnayaḥ || 54 || pṛthivyambau jalaṃ vāyau vāyur vyomni pratiṣṭhitaḥ |
apratiṣṭhitam ākāśaṃ vāyvambukṣitidhātuṣu || 55 || skandhadhātvindriyaṃ tadvat karmakleśapratiṣṭhitam |
karmakleśāḥ sadāyonimanaskārapratiṣṭhitāḥ || 56 || ayoniṣomanaskāraś cittaśuddhipratiṣṭhitaḥ |
sarvadharmeṣu cittasya prakṛtis tv apratiṣṭhitā || 57 || pṛthivīdhātuvaj jñeyāḥ skandhāyatanadhātavaḥ |
abdhātusadṛśā jñeyāḥ karmakleśāḥ śarīriṇām || 58 || ayoniśomanaskāro vijñeyo vāyudhātuvat |
tadamūlāpratiṣṭhānā prakṛtir vyomadhātuvat || 59 || cittaprakṛtim ālīnāyoniśo manasaḥ kṛtiḥ |
ayoniśo manaskāraprabhave kleśakarmaṇī || 60 || karmakleśāmbusaṃbhūtāḥ skandhāyatanadhātavaḥ |
utpadyante nirudhyante tatsaṃvartavivartavat || 61 || na hetuḥ pratyayo nāpi na sāmagrī na codayaḥ |
na vyayo na sthitiś cittaprakṛter vyomadhātuvat || 62 || cittasya yāsau prakṛtiḥ prabhāsvarā na jātu sā dyaur iva yāti vikriyām |
āgantukai rāgamalādibhis tv asāv upaiti saṃkleśam abhūtakalpajaiḥ || 63 ||

如一切世間依虛空生滅依於無漏界有諸根生滅火不燒虛空若燒無是處如是老病死不能燒佛性地依於水住水復依於風風依於虛空空不依地等如是陰界根住煩惱業中諸煩惱業等住不善思惟不善思惟行住清淨心中自性清淨心不住彼諸法陰入界如地煩惱業如水不正念如風淨心界如空依性起邪念念起煩惱業依因煩惱業能起陰入界依止於五陰界入等諸法有諸根生滅如世界成壞淨心如虛空無因復無緣及無和合義亦無生住滅如虛空淨心常明元轉變為虛妄分別客塵煩惱染

ji ltar ’jig rten thams cad du || nam mkha’ la ni skye źiṅ ’jig | de bźin ’dus ma byas dbyiṅs la || dbaṅ po rnams ni skye źiṅ ’jig | ji ltar nam mkha’ me rnams kyis || sṅon chad nam yaṅ tshig pa med || de bźin ’di ni ’chi ba daṅ || na daṅ rga ba’i mes mi ’tshig | sa ni chu la chu rluṅ la || rluṅ ni mkha’ la rab tu gnas || mkha’i ni rluṅ daṅ chu dag daṅ || sa yi khams la gnas ma yin || de bźin phuṅ po khams dbaṅ rnams || las daṅ ñon moṅs dag la gnas || las daṅ ñon moṅs tshul bźin min || yid la byed la rtag tu gnas || tshul bźin ma yin yid byed ni || sems kyi dag pa la rab gnas || sems kyi raṅ bźin chos rnams ni || thams cad la yaṅ gnas pa med || sa daṅ ’dra bar phuṅ po daṅ || skye mched khams rnams śes par bya || chu khams daṅ ’dra lus can gyi || las daṅ ñon moṅs śes bya ste || tshul bźin ma yin yid byed ni || rluṅ gi khams daṅ ’dra bar blta || raṅ bźin nam mkha’i khams bźin du || de bźin can min gnas pa med || tshul bźin ma yin yid byed ni || sems kyi raṅ bźin la gnas te || tshul bźin ma yin yid byed kyis || las daṅ ñon moṅs rab tu phye || las daṅ ñon moṅs chu las ni || phuṅ po skye mched khams rnams ’byuṅ || de ’jig pa daṅ ’chags pa ltar || skye daṅ ’jig par ’gyur ba yin || sems kyi raṅ bźin nam mkha’i yi || khams ltar rgyu med rkyen med de || tshogs pa med ciṅ skye ba daṅ || ’jig daṅ gnas pa’aṅ yod ma yin || sems kyi raṅ bźin ’od gsal gaṅ yin pa || de ni nam mkha’ bźin du ’gyur med de || yaṅ dag min rtogs las byuṅ ’dod chags sogs || glo bur dri mas de ñon moṅs mi ’gyur ||

Just as the worlds have everywhere Their origination and destruction in space; Similarly, on the basis of the Innate Essence The sense-organs appear and disappear || 53 || Just as space has never been burnt By the fire [at the end of the world]; Likewise the fires of death, of illness and decrepitude Cannot consume this [Essence of the Buddha]. || 54 || The earth is supported by water, Water by air, and air by space; Space has, however, no support Neither in air, nor in water, nor in the earth. || 55 || Similarly all the component elements [of Phenomenal Life] Have their foundation in the Active Force and Defilements, And the Active Force and Defilements exist always On the basis of the Irrational Thought. || 56 || The Irrational Thought is founded In the [innate] mind which is pure, The innate mind has, however, no support In any [of the worldly] phenomena. || 57 || All the component elements of Phenomenal Life Are known as akin to the earth, And the Active Force and Defilements of living beings Are known as akin to water. || 58 || The Irrational Thought is known As having resemblance to air; Being of no root and of no support, The Innate Mind is like space. || 59 || Abiding in the Innate Mind, There occurs the irrational action of mind By the Irrational Action of mind, The Active Force and Defilements are produced. || 60 || All the component elements of Phenomenal Life, Originated from the waterlike Active Force and Defilements, Show their appearance and disappearance [repeatedly], Just as [the world repeats its] evolution and devolution a. || 61 || The Innate Mind is like space, Being of no cause or condition, Or complex [of producing factors], It has neither origination nor destruction, Nor even stability [between two points]. || 62 || The innate nature of the mind is brilliant And, like space, has no transformation at all; It bears, however, the impurity by stains of desires, etc. Which are of accident and produced by wrong conception. || 63 ||

katham anenākāśadṛṣṭāntena tathāgatadhātor aśuddhāvasthāyām avikāradharmatā paridīpitā | tad ucyate |

此虛空譬喻偈示現何義。明如來性。依不淨時法體不變。偈言

ji ltar nam mkha’ dpe ’dis ma dag pa’i gnas skabs na de bźin gśegs pa’i sñiṅ po rnam par ’gyur ba med pa’i chos ñid du bstan pa de brjod pa ni ||

(§1. Unoriginated Character of the Innate Mind.) By this analogy of space, how is the unchangeable character of the Essence of the Tathāgata in the impure state explained? It is said as follows :

nābhinirvartayaty enaṃ karmakleśāmbusaṃcayaḥ |
na nirdahaty udīrṇo ’pi mṛtyuvyādhijarānalaḥ || 64 ||

不正思惟風諸業煩惱水自性心虛空不為彼二生自性清淨心其相如虛空邪念思惟風所不能散壞諸業煩惱水所不能濕爛老病死熾火所不能燒燃

las daṅ ñon moṅs chu sogs kyis || ’di ni mṅon par ’grub min te || ’chi daṅ na daṅ rga ba’i me || mi bzad pas kyaṅ tshig mi ’gyur ||

The accumulation of water-like Active Force and Defilements Cannot produce this space-like [Innate Mind], And even the growing fires of death, of illness and old age Cannot consume [this Innate Mind]. || 64 ||

yadvad ayoniśo manaskāravātamaṇḍalasaṃbhūtaṃ karmakleśodakarāśiṃ pratītya skandha dhātvāyatanalokanirvṛttyā cittaprakṛtivyomadhātor vivarto na bhavati | tadvad ayo niśomanaskārakarmakleśavāyvapskandhapratiṣṭhitasya skandhadhātvāyatanalokasyāstaṃgamāya mṛtyuvyādhijarāgniskandhasamudayād api tadasaṃvarto veditavyaḥ | ity evam aśuddhāvasthāyāṃ bhājanalokavad aśeṣakleśakarmajanmasaṃkleśasamudayāstaṃgame ’py ākāśavad’saṃskṛtasya tathāgatadhātor anutpādānirodhād atyantam avikāradharmatā paridīpitā | eṣa ca prakṛtiviśuddhimukhaṃ dharmālokamukham ārabhyākāśadṛṣṭānto vistareṇa yathāsūtram anugantavyaḥ | kavirmārṣā kleśāḥ | āloko viśuddhiḥ | durbalāḥ kleśāḥ | balavatī vipaśyanā | āgantukāḥ kleśāḥ | mūlaviśuddhā prakṛtiḥ | parikalpāḥ kleśāḥ | aparikalpā prakṛtiḥ | tad yathā mārṣā iyaṃ mahāpṛthivy apsu pratiṣṭhitā | āpo vāyau pratiṣṭhitāḥ | vāyur ākāśe pratiṣṭhitaḥ | apratiṣṭhitaṃ cākāśam | evam eṣāṃ caturṇāṃ dhātūnāṃ pṛthivīdhātor abdhātor vāyudhātor ākāśadhātur eva balī yo dṛḍho ’calo ’nupacayo ’napacayo ’nutpanno ’niruddhaḥ sthitaḥ svarasayogena | tatra ya ete trayo dhātavas ta utpādabhaṅgayuktā anavasthitā acirasthāpinaḥ | dṛśyata eṣāṃ vikāro na punar ākāśadhātoḥ kaścid vikāraḥ | evam eva skandhadhātvāyatanāni karmakleśapratiṣṭhitāni | karmakleśā ayoniśomanaskāra pratiṣṭhitāḥ | ayoniśomanaskāraḥ prakṛtipariśuddhipratiṣṭhitaḥ | tata ucyate prakṛtiprabhāsvaraṃ cittam āgantukair upakleśair upakliśyata iti | tatra paścād yo ’yoni śomanaskāro ye ca karmakleśā yāni ca skandhadhātvāyatanāni sarva ete dharmā hetupratyayasaṃgṛhītā utpadyante hetupratyayavisāmagryā nirudhyante | yā punaḥ sā prakṛtis tasyā na hetur na pratyayo na sāmagrī notpādo na nirodhaḥ | tatra yathākāśa dhātus tathā prakṛtiḥ | yathā vāyudhātus tathāyoniśomanasikāraḥ | yathābdhātus tathā karmakleśāḥ | yathā pṛthivīdhātus tathā skandhadhātvāyatanāni | tata ucyante sarvadharmā asāramūlā apratiṣṭhānamūlāḥ śuddhamūlā amūlamūlā iti |

此偈明何義。如依邪念風輪起業煩惱水聚。依業煩惱水聚。生陰界入世間。而自性心虛空不生不起。偈言不正思惟風諸業煩惱水自性心虛空不為彼二生故。如是依邪念風災。業行煩惱水災。老病死等火災。吹浸燒壞陰入界世間。而自性清淨心虛空常住不壞。如是於不淨時中器世間相似相對法。諸煩惱染業染生染有集有滅。諸佛如來無為之性。猶如虛空不生不滅。常不變易示現法體。此自性清淨法門虛空譬喻。如陀羅尼自在王菩薩修多羅中廣說。應知彼經中言。諸善男子。煩惱本無體。真性本明淨。一切煩惱羸薄。毘婆舍那有大勢力。一切煩惱客塵。自性清淨心根本。一切諸煩惱虛妄分別。自性清淨心如實不分別。諸佛子。譬如大地依水而住。水依風住風依空住。而彼虛空無依住處。諸善男子。如是四大地大水大風大空大。此四大中唯虛空大以為最勝。以為大力。以為堅固。以為不動。以為不作。以為不散。不生不滅自然而住。諸善男子。彼三種大生滅相應。無實體性剎那不住。諸佛子。此三種大變異無常。諸佛子。而虛空界常不變異。諸佛子。如是陰界入依業煩惱住。諸煩惱業依不正思惟住。不正思惟依於佛性自性清淨心住。以是義故。經中說言。自性清淨心客塵煩惱染。諸善男子。所有邪念。所有煩惱業。所有陰界入。如是諸法從於因緣和合而生。以諸因緣壞散而滅。諸善男子。彼自性清淨心無因無緣故。無和合不生不滅。諸善男子。如虛空界。自性清淨心亦復如是。如風大界。不正思惟亦復如是。如水大海。諸業煩惱亦復如是。如地大界。陰界入等亦復如是。是故說言。一切諸法皆無根本。皆無堅實。無住無住本。根本清淨。無根本故。

ji ltar tshul bźin ma yin pa yid la byed pa’i rluṅ gi dkyil ’khor las byuṅ pa | las daṅ ñon moṅs pa’i chu la brten nas | 1 || phuṅ po daṅ | khams daṅ | skye mched kyi ’jig rten skyes bas sems kyi raṅ bźin gyi nam mkha’ ’chags par ’gyur ba ma yin pa bźin du tshul bźin ma yin pa yid la byed pa daṅ | las daṅ ñon moṅs pa’i rluṅ daṅ chu’i phuṅ po la gnas pa | phuṅ po daṅ khams daṅ skye mched kyi ’jig rten ’jig par byed pa | ’chi ba daṅ na daṅ rga ba’i me’i tshogs skyes pas kyaṅ de mi ’jig par rig par bya’o || de ltar ma dag pa’i gnas skabs na snod kyi ’jig rten bźin du ñon moṅs pa daṅ | las daṅ skye ba’i kun nas ñon moṅs pa mtha’ dag skye ba daṅ ’jig kyaṅ | ’dus ma byas ba de bźin gśegs pa’i sñiṅ po ni nam mkha’ bźin du skye ba med ciṅ ’gag pa med ba śin tu mi ’gyur ba’i chos ñid du bstan pa yin no || riṅ bźin gyis rnam par dag pa’i sgo’i chos snaṅ ba’i sgo las brtsams pa | nam mkha’i dpe ’di rgyas par ni mdo ji lta ba bźin rtogs par bya ste | draṅ sroṅ chen po ñon moṅs pa ni mun pa | rnam par dag pa ni snaṅ ba’o || ñon moṅs pa ni stobs chuṅ ba | lhag mthoṅ ni stobs daṅ ldan pa’o || ñon moṅs pa ni glo bur pa | raṅ bźin gyis rnam par dag pa ni rtsa ba’o || ñon moṅs pa ni kun tu brtags pa | raṅ bźin ni kun tu ma brtags pa’o || draṅ sroṅ chen po ’di lta ste | sa chen po ’di ni chu la rab tu gnas pa | chu ni rluṅ la rab tu gnas pa | rluṅ ni nam mkha’ la rab tu gnas pa yin la | nam mkha’ ni gnas pa med pa’o || de bźin du khams bźi po ’di rnams las | sa’i khams daṅ | chu’i khams daṅ | rluṅ gi khams pas ni nam mkha’i khams ñid stobs daṅ ldan pa | brtan pa | mi g-yo ba | ’grib pa med pa | skye ba med pa | ’gag pa med pa ste | raṅ gi ṅaṅ gis gnas pa’o || de la khams gsum po gaṅ yin pa de dag ni skye ba daṅ ’jig pa daṅ ldan pa | mi gnas pa yun riṅ du mi gnas pa ste | ’di dag la ni rnam par ’gyur pa mthoṅ gi | nam mkha la ni rnam par ’gyur ba ’ga’ yaṅ med do || de bźin du | phuṅ po daṅ | khams daṅ | skye mched dag ni las daṅ ñon moṅs pa la rab tu gnas pa’o || las daṅ ñon moṅs pa ni tshul bźin ma yin pa yid la byed pa la rab tu gnas pa | tshul bźin ma yin pa yid la byed pa ni raṅ bźin gyis yoṅs su dag pa la gnas pa ste | des na sems kyi raṅ bźin ni ’od gsal ba ste | glo bur gyi ñon moṅs pas ñon ma moṅs pa’o źes brjod do źe’o || de la tshul bźin ma yin pa’i yid la byed pa gaṅ yin pa daṅ | las daṅ ñon moṅs pa gaṅ yin pa daṅ | phuṅ po daṅ | khams daṅ | skye mched gaṅ yin pa’i chos ’di mtha’ dag ni rgyu rkyen gyis bsdus pas skye ba rgyu rkyen daṅ bral na ’gag par ’gyur gyi | raṅ bźin gaṅ yin pa de ni rgyu med pa | rkyen med pa | tshogs pa med pa | skye ba med pa | ’gag pa med pa’o || de la nam mkha’i khams ji lta ba de ltar ni raṅ bźin no || rluṅ gi khams ji lta ba de ltar ni tshul bźin ma yin pa yid la byed pa’o || chu’i khams ji lta ba de ltar ni las daṅ ñon moṅs pa’o || sa’i khams ji lta ba de ltar ni phuṅ po daṅ | skye mched daṅ | khams rnams so || des na chos thams cad ni rtsa ba yoṅs su chad pa ste | sñiṅ po med pa’i rtsa ba can | mi gnas pa’i rtsa ba can | dag pa’i rtsa ba can | rtsa ba med pa’i rtsa ba can źes brjod do źe’o ||

The origination of the world claśified into [5] elementary groups, [18] component elements or [12] bases of cognition is conditioned by the accumulation of water-like Active Force and Defilements, which is, in its turn, based upon wind-circle of Irrational Thought. But this origination of the world never causes the evolution of the Innate Mind which has a resemblance to space. In the same way, a group of fires of death, of illness and decrepitude arises in order to destroy the world claśified into five elementary groups, component elements or bases of cognition which is founded on the accumulation of air-like Irrational Thought and water-like Active Force and Defilements. But even by this arising of the fires of death, etc., it should he known that the Innate Mind cannot be destroyed. Thus, in the impure state, though all the Impurity of Defilements, of Active Force and Birth show their appearance and disappearance like the material world’s, the Innate Essence of the Tathāgata is, like space, of no origination and destruction. Therefore, it is explained as being absolutely of unchangeable character. And this example of space which refers to the introduction to the light of doctrine on the Innate Purity [of the mind] is to be understood in detail according to the Scripture “O Honorable Men, Defilements are the darkness, the Pure [Mind] is the light. Defilements are of weak power but the correct intuition is powerful. Defilements are merely accidental, but the Innate Mind is of a pure root. Defilements are of wrong discrimination, but the Innate Mind is indiscriminative. For example, O Honorable Men, this great earth has its foundation in water. Water is supported by air, and air is founded on space. But space, in its turn, has no foundation. Thus, among these four gross elements, space is more powerful than any of the other three elements, earth, water or air. It is also firm, immovable, neither increasing nor diminishing, neither originated nor destroyed and is stable with its own Essence. [On the contrary], these three gross elements [other than space] are possessed of origination and destruction, unstable and of no long duration. It will be perceived that these three gross elements are changeable, but space is by no means changeable. “In a similar manner, all the component elements [of the Phenomenal Life claśified into] elementary groups, 18 component elements, or 12 bases of cognition have their support in the Active Force and Defilements. The Active Force and Defilements are founded on the Irrational Thought and the latter has its support in the Innate Pure Mind. Therefore, it is said: the Mind is radiant by nature, [but it] is polluted by the occasional defilements”. After this passage, it is continued as follows: Now, all these phenomena, the Irrational Thought, the Active Force and Defilements, and all of the component elements of the Phenomenal Life are originated by the complex of their causes and conditions. When these causes and conditions lose their complexity they are immediately extinguished. On the contrary, the Innate Mind is of no cause nor condition. Consequently, it has no complex [of cause and condition] and hence there is neither origination nor destruction of it. Here, the Innate Mind is like space, the Irrational Thought is like air, the Active Force and Defilements are like water and all of the component elements of the Phenomenal Life are akin to earth. Therefore, it is said: “all phenomena are completely devoid of any root and based upon an unreal and unstable foundation, [because they are of unreal nature, but at the same time] they are founded on a pure [Essence] which is, in its turn, of no root”.

uktam aśuddhāvasthāyām avikāralakṣaṇam ārabhya prakṛter ākāśadhātusādharmyaṃ tadā śritasyāyoniśomanasikārasya karmakleśānāṃ ca hetulakṣaṇam ārabhya vāyudhātusā dharmyam abdhātusādharmyaṃ ca tatprabhavasya skandhadhātvāyatanasya vipākalakṣaṇam ārabhya pṛthivīdhātusādharmyam | tadvibhavakāraṇasya tu mṛtyuvyādhijarāgner upasargalakṣaṇam ārabhya tejodhātusādharmyaṃ noktam iti tad ucyate |

已說不淨時中依無分別相。自性清淨心虛空界相似相對法。已說依彼起不正念風界相似相對法。已說依不正念諸業煩惱因相水界相似相對法。已說依彼生陰界入果相轉變地相似相對法。未說彼焚燒死病老等諸過患相火相似相對法。是故次說偈言

ma dag pa’i nas skabs na | ’gyur ba med pa’i mtshan ñid las brtsams te | raṅ bźin nam mkha’ daṅ chos mtshuṅs pa daṅ | de la brten pa tshul bźin ma yin pa yid la byed pa daṅ | las daṅ ñon moṅs pa rnams rgyu’i mtshan ñid las brtsams nas | rluṅ gi khams daṅ chos mtshuṅs pa daṅ | chu’i khams daṅ chos mtshuṅs pa daṅ | de las byuṅ ba phuṅ po daṅ | khams daṅ | skye mched rnam par smin pa’i mtshan ñid las brtsams te | sa’i khams daṅ chos mtshuṅs pa ni bśad zin to || de ’jig pa’i rgyu’i ’chi ba daṅ | na ba daṅ | rga ba’i me go’i nad kyi mtshan ñid las brtsams te me’i khams daṅ chos mtshuṅs pa ni ma || bśad pas na de brjod pa ||

(2§ Indestructible Character of the Innate Mind.) We have already explained that in the impure state the Innate Mind has a resemblance to space on account of its ‘unchangeable’ characteristic; the Irrational Thought and the Active Force and Defilements, being founded on the Innate Mind, have a resemblance to air and water, respectively, on account of their characteristic of ‘cause’, and [lastly] all of the Component Elements of Phenomenal Life, being produced from the former two, have a resemblance to the earth on account of their characteristic of ‘fruit’. We have not, however, discussed the similarity of the fires of death, illness and decrepitude to the gross element of fire as being the cause of the annihilation of Life and on account of their characteristic of being’infection’. So, on this point it is said as follows:

trayo ’gnayo yugānte ’gnir nārakaḥ prākṛtaḥ kramāt ||
trayas ta upamā jñeyā mṛtyuvyādhijarāgnayaḥ || 65 ||

有三火次第劫燒人地獄能作種種苦能熟諸行根

dus mtha’ dmyal ba tha mal pa’i || me gsum ’chi daṅ na ba daṅ || rga ba’i me gsum rim bźin du || de daṅ ’dra bar śes par bya ||

The three fires, the fire at the end of the world, The fire of hell and the ordinary fire, These are to be known respectively as the analog yFor three fires, that of death, of sickness and old age. || 65 ||

tribhiḥ kāraṇair yathākramaṃ mṛtyuvyādhijarāṇām agnisādharmyaṃ veditavyam | ṣaḍāyatananirmamīkaraṇato vicitrakāraṇānubhavanataḥ saṃskāraparipākopanayanataḥ | ebhir api mṛtyuvyādhijarāgnibhir avikāratvam ārabhya tathāgatadhātor aśuddhāvasthāyām idam uktam | lokavyavahāra eṣa bhagavan mṛta iti vā jāta iti vā | mṛta iti bhagavann indriyoparodha eṣaḥ | jāta iti bhagavan navānām indriyāṇāṃ prādurbhāva eṣa | na punar bhagavaṃs tathāgatagarbho jāyate vā jīryati vā mriyate vā cyavate votpadyate vā | tat kasmād dhetoḥ | saṃkṛtalakṣaṇaviṣayavyativṛtto bhagavaṃs ta thāgatagarbho nityo dhruvaḥ śivaḥ śāśvata iti |

此偈明何義明此三法。老病死火。於不淨時中不能變異彼如來藏。是故聖者勝鬘經言。世尊。生死者。依世諦故說有生死。死者諸根壞。世尊。生者新諸根起。世尊而如來藏不生不死不老不變。何以故。世尊。如來藏者。離有為相境界。世尊如來藏者。常恆清涼不變故。

’chi ba daṅ | na ba daṅ | rga ba rnams ni go rims bźin du rgyu gsum gyis me daṅ ’dra bar rig par bya ste | skye mched drug bdag gi ba med par byed pa daṅ | sdug bsṅal sna tshogs myoṅ bar byed pa daṅ | ’du byed yoṅs su smin par byed pa’i phyir ro || de bźin gśegs pa’i khams ma dag pa’i gnas skabs na yaṅ ’chi ba daṅ | na ba daṅ | rga ba’i me gsum po ’di dag gis mi ’gyur ba ñid las brtsams te | ’di skad ces | bcom ldan ’das ’chi ba źes bgyi ba daṅ | skye ba źes bgyi ba ’di ni ’jig rten gyi tha sñad do || bcom ldan ’das ’chi ba źes bgyi ba ’di ni dbaṅ po ’gags pa’o || bcom ldan ’das skye ba źes bgyi ba ’di ni dbaṅ po gsar pa rnams thob pa’o || bcom ldan ’das de bźin gśegs pa’i sñiṅ po ni skye ba’am | ’chi ’pho ba’am | skye ba ma lags so || de ci’i slad du źe na | bcom ldan ’das de bźin gśegs pa’i sñiṅ po ni ’dus byas kyi mtshan ñid kyi yul las ’das pa ste | rtag pa | brtan ba | źi ba | g-yuṅ druṅ ṅo źes gsuṅs so ||

The similarity of death, illness and old age to fire should be known for three reasons, respectively. [Which are the three reasons ? They are namely]: because [death] leads the [internal] bases of cognition to destruction ; 2) [illness] makes sufferings of various kinds of torments ; and 3) [old age] leads the Active Forces to their ripening. Even by these fires, the Essence of the Tathāgata in its impure state cannot be changed at all. With reference to this point, it is said [in the Scripture]: “Lord, something is dead, something is born, such sayings are merely a worldly usage. The saying ‘something is dead’, Lord, this means the destruction of sense organs. Something is born means, Lord, origination of new sense organs. However, Lord, the Matrix of the Tathāgata is never born, never decays, never deceases, never paśes away or arises [again]. For what reasons? Because, O Lord, the Matrix of the Tathāgata, being beyond the sphere characterized as being caused and conditioned, is eternal, constant, quiescent and everlasting”.

tatrāśuddhaśuddhāvasthāyām avikārārtham ārabhya ślokaḥ ||
nirvṛttivyuparamarugjarāvimuktā asyaiva prakṛtim ananyathāvagamya ||
janmādivyasanamṛte ’pi tannidānaṃ dhīmanto jagati kṛpodayād bhajante || 66 || anena kiṃ darśayati |
mṛtyuvyādhijarāduḥkhamūlam āryair apoddhṛtam |
karmakleśavaśāj jātis tadabhāvān na teṣu tat || 67 ||

已說依不淨時不變不異次說依淨不淨時不變不異故。說二偈菩薩摩訶薩如實知佛性不生亦不滅復無老病等菩薩如是知得離於生死憐愍眾生故示現有生滅此偈示現何義。偈言老病死諸苦聖人永滅盡依業煩惱生諸菩薩無彼

de la ma dag pa daṅ dag pa’i gnas skabs na | ’gyur ba med pa las brtsams te tshigs su bcad pa | skye ’chi na daṅ rga ba las grol ba || ’di yi raṅ bźin ji bźin ñid rtogs te || skye sogs phoṅs daṅ bral yaṅ de yi rgyus || blo ldan ’gro la sñiṅ rje bskyed phyir bsten || ’dis ci bstan źe na | ’phags pas ’chi daṅ na ba daṅ || rga ba’i sdug bsṅal rtsad nas spaṅs || las daṅ ñon moṅs dbaṅ gis skye || de la de med phyis de med ||

(B. Unchangeability in the Pure and Impure State) Now there comes one śloka referring to the meaning of ‘unchangeability’ in the pure and impure state [of Bodhisattvas]. (Kārikā 24) Having truly realized the Innate Mind As being released from birth and death As well as from illness and decrepitude, The Bodhisattvas have no calamity of birth and so forth; Still, because of the rising of Compassion towards the world, They assume the cause of calamities. || 66 || (§1. The Pure Character and Impure Character of the Bodhisattva.) What is shown by this śloka? The sufferings of death, illness and decrepitude Are destroyed by the Saints to the root; There is a birth by the power of Active Force and Defilements; As there is no birth [of such a kind] The saints have no root [of defilements]. || 67 ||

asya khalu mṛtyuvyādhijarāduḥkhavahner aśuddhāvasthāyām ayoniśomanasikārakarma kleśapūrvikā jātir indhanam ivopādānaṃ bhavati |
yasya manomayātmabhāvapratilabdheṣu bodhisattveṣu śuddhāśuddhāvasthāyām atyantam anābhāsagamanād itarasyātyantam anujjvalanaṃ prajñāyate |

此偈明何義。明此老病死等苦火於不淨時依業煩惱本生。如世間火依薪本生。以諸菩薩得生意生身。於淨不淨時畢竟永滅盡。以是義故。諸業煩惱等常不能燒燃。

ma dag pa’i gnas skabs kyi ’chi ba daṅ na ba daṅ | rga ba’i me ’di’i bud śiṅ lta bu’i ñe bar len pa ni tshul bźin ma yin pa yid la byed pa daṅ | las daṅ ñon moṅs pa sṅon du ’gro ba can gyi skye ba yin te | ma dag pa daṅ dag pa’i gnas skabs na | yid kyi raṅ bźin gyi lus thob pa’i byaṅ chub sems dpa’ rnams la gaṅ źig śin tu snaṅ bar med par gyur pas cig śos gtan ’bar ba med par rtogs pa’o ||

Now, in the impure state, the causa materialis of the fires of sufferings like death, illness and decrepitude is the Birth based upon the Irrational Thought, the Active Force and Defilements, just as the fuel [is the causa materialis of ordinary fires]. In the pure and impure state, however, there is no appearance whatever of such a cause that we can know of; there is also no flame of fires of suffering at all in the Bodhisattvas who have attained the Body made of mind.

janmamṛtyujarāvyādhīn darśayanti kṛpātmakāḥ ||
jātyādivinivṛttāś ca yathābhūtasya darśanāt || 68 ||

而依慈悲力故。示現生老病死。而遠離生等。以見如實故。

ji bźin yaṅ dag mthoṅ ba’i phyir || skye sogs rnams las ’das gyur kyaṅ || sñiṅ rje’i bdag ñid skye ba daṅ || ’chi daṅ rga daṅ na bar ston ||

They, being full of mercy, make appearance Of birth, death, decrepitude and illness, Though they have got rid of birth, etc. Because of their perception of the truth. || 68 ||

kuśalamūlasaṃyojanād dhi bodhisattvāḥ saṃcintyopapattivaśitāsaṃniḥśrayeṇa karuṇayā traidhātuke saṃśliṣyante | jātim apy upadarśayanti jarām api vyādhim api maraṇam apy upadarśayanti | na ca teṣām ime jātyādayo dharmāḥ saṃvidyante | yathāpi tad asyaiva dhātor yathābhūtam ajātyanutpattidarśanāt | sā punar iyaṃ bodhisattvāvasthā vistareṇa yathāsūtram anugantavyā | yad āha | katame ca te saṃsārapravartakāḥ kuśala mūlasaṃprayuktāḥ kleśāḥ | yad uta puṇyasaṃbhāraparyeṣṭyatṛptatā | saṃcintyabhavopapatti parigrahaḥ | buddhasamavadhānaprārthanā | sattvaparipākāparikhedaḥ | saddharmaparigrahodyogaḥ | sattvakiṃkaraṇīyotsukatā | dharmarāgānuśayānutsargaḥ | pāramitāsaṃyojanānām aparityāgaḥ | ity ete sāgaramate kuśalamūlasaṃprayuktāḥ kleśā yair bodhisattvāḥ saṃśliṣyante | na khalu kleśadoṣair lipyante | āhu punaḥ | yadā bhagavan kuśalamūlāni tat kena kāraṇena kleśā ity ucyante | āha | tathā hi sāgaramate ebhir evaṃrūpaiḥ kleśair bodhisattvās trai dhātuke śliṣyante | kleśasaṃbhūtaṃ ca traidhātukam | tatra bodhisattvā upāyakauśalena ca kuśalamūlabalānvādhānena ca saṃcintya traidhātuke śliṣyante | tenocyante kuśalmūla saṃprayuktāḥ kleśā iti | yāvad eva traidhātuke śleṣatayā na punaś cittopakleśatayā |

以是義故。諸菩薩摩訶薩依善根結使生。非依業煩惱結使生。以依心自在力生。依大悲力現於三界。示現生示現老示現病示現死。而彼無有生老病死諸苦等法。以如實見真如佛性不生不滅。是名不淨淨時。如修多羅中依愛無漏業根本煩惱廣說應知。如如來於大海慧菩薩經中說言。大海慧。何者能住世間善根相應煩惱。所謂集諸善根無有厭足故。以心願生攝取諸有故。心見一切諸佛如來故。教化一切眾生心不疲惓故。攝取一切諸佛妙法故。於諸眾生常作利益故。常不捨離樂貪諸法結使故。常不捨離諸波羅蜜結使故。大海慧。是名諸菩薩摩訶薩世間善根相應煩惱。依此煩惱諸菩薩摩訶薩生於三界受種種苦。不為三界煩惱過患之所染污。大海慧菩薩白佛言。世尊。此諸善根以何義故說名煩惱。佛告大海慧菩薩言。大海慧。如是煩惱。諸菩薩摩訶薩能生三界受種種苦。依此煩惱故。有三界。非染煩惱三界中生。大海慧。菩薩以方便智力。依善根力故。心生三界。是故名為善根相應煩惱而生三界非染心生。

byaṅ chub sems dpa’ rnams ni dge ba’i rtsa ba’i srid pa kun tu sbyor ba can te | bsams bźin du skye ba la dbaṅ ba ñid la brten nas sñiṅ rjes khams gsum du yaṅ dag par sbyor ro || skye ba yaṅ ñe bar ston la | rga ba daṅ | na ba daṅ | ’chi ba yaṅ ñe bar ston to || de dag skye ba la sogs pa’i chos ’di dag kyaṅ med de | khams de ñid skye ba med pa daṅ | ’byuṅ ba med pa yaṅ dag pa ji lta ba bźin mthoṅ ba’i phyir ro || byaṅ chub sems dpa’i gnas skabs ’di rgyas par ni mdo ji lta ba bźin śes par bya ste | ji skad du | de dag gi ’khor ba’i rgyu dge ba’i rtsa ba daṅ mtshuṅs par ldan pa’i ñon moṅs pha gaṅ źe na | ’di lta ste | bsod nams kyi tshogs yoṅs su tshol bas mi ṅoms pa daṅ | bsams bźin du srid par skye ba yoṅs su ’dzin pa daṅ | saṅs rgyas daṅ phrad pa don du gñer ba daṅ | sems can yoṅs su smin pa’i phyir mi skyo ba daṅ | dam pa’i chos yoṅs su ’dzin pa la brtson pa daṅ | sems can gyi bya ba ci yod pa la ’grus pa daṅ | chos la chags pa’i bsam pa daṅ ma bral ba daṅ | pha rol tu phyin pa’i kun tu sbyor ba rnams mi ’dor ba ste | blo gros rgya mtsho gaṅ dag gis byaṅ chub sems dpa’ kun tu sbyor bar byed kyaṅ ñon moṅs pa’i skyon gyis mi gos pa | dge ba’i rtsa ba daṅ mtshuṅs par ldan pa’i ñon moṅs pa ni ’di dag go || yaṅ gsuṅs pa | bcom ldan ’das gaṅ gi tshe dge ba’i rtsa ba lags na | de’i rgyu ci’i slad du ñon moṅs pa źes bgyi | bka’ stsal pa | blo gros rgya mtsho ’di lta ste | de lta bu’i raṅ bźin gyi ñon moṅs pa ’di dag gis byaṅ chub sems dpa’ khams gsum par kun tu sbyor ba la | khams gsum pa yaṅ kun nas ñon moṅs pa las byuṅ yin no || de la byaṅ chub sems || dpa’ ni thabs la mkhas pa daṅ | dge pa’i rtsa ba’i stobs brkyed pas bsams bźin du khams gsum du kun tu sbyor te | des na dge ba’i rtsa ba daṅ mtshuṅs par ldan pa’i ñon moṅs pa źes bya’o || ji srid khams gsum par kun tu sbyor ba yin gyi sems ñe bar ñon moṅs pas ni ma yin no ||

Indeed, because of their contact with the virtuous root Bodhisattvas attach themselves to the Phenomenal World consisting of three spheres, basing themselves uponl the power of origination by their Will. Also they make appearance of birth, of old age, of illness and of death. Still, there are in reality no such phenomena of birth, etc. among them. Because, of course, they have truly perceived that the Essence [of the Buddha] is of no birth and of no origination. (References to the scriptures) (§2. Defilements endowed with Virtuous Root.) And this state of Bodhisattvas is to be understood in detail according to the Scripture. It is said :“Which are the Defilements endowed with virtuous root that cause [Bodhisattvas] to reside in the Phenomenal World? They are namely: Non-satisfaction in searching for the accumulation of merits; Acceptance of existence through origination by their own will; The earnest wish to meet with the Buddhas; Unweariness towards the perfect maturity of living beings. Efforts for the perfect apprehension of the sublime Doctrine ; Endeavour after works to be done for the living beings; Non-abandonment of propensity of desire for phenomena; Non reluctance from fetters of the Highest Virtues. O Sāgaramati, thus are the Defilements endowed with the virtuous roots by which the Bodhisattvas attach themselves [to this world], but they are never affected by the fault of Defilements.... Then [Sagaramati] asked: Why then, O Lord, are the virtuous roots called’Defilements’?... [The Lord] answered: Because, O Sagaramati, by these Defilements of such kinds Bodhisattvas attach themselves to the Phenomenal World. And this Phenomenal World is of origination from Defilements. There, to this very Phenomenal World, Bodhisattvas attach themselves at their own wishes by their skill of means and through producing the power of virtuous roots. Therefore, it is called `Defilements endowed with the roots of virtuous qualities. [It is called so] inasmuch as they attach themselves to the Phenomenal World, but not because of [actual] defilements on the mind”.

syād yathāpi nāma sāgaramate śreṣṭhino gṛhapater ekaputraka iṣṭaḥ kāntaḥ priyo manāpo ’pratikūlo darśanena sa ca dārako bālabhāvena nṛtyann eva mīḍhakūpe prapatate | atha te tasya dārakasya mātṛjñātayaḥ paśyeyus taṃ dārakaṃ mīḍhakūpe prapatitam | dṛṣṭvā ca gambhīraṃ niśvaseyuḥ śoceyuḥ parideveran | na punas taṃ mīḍhakūpam avaruhya taṃ dārakam adhyālamberan | atha tasya dārakasya pitā taṃ pradeśam āgacchate | sa paśyetaikaputrakaṃ mīḍhakūpe prapatitaṃ dṛṣṭvā ca śīghraśīghraṃ tvaramāṇarūpa ekaputrakādhyāśaya premānunīto ’jugupsamānas taṃ mīḍhakūpam avaruhyaikaputrakam abhyutkṣipet | iti hi sāgaramate upamaiṣā kṛtā yāvad evārthasya vijñaptaye | kaḥ prabandho draṣṭavyaḥ | mūḍhakūpa iti sāgaramate traidhātukasyaitad adhivacanam | ekaputraka iti sattvānām etad adhivacanam | sarvasattveṣu hi bodhisattvasyaikaputrasaṃjñā pratyupasthitā bhavati | mātṛ jñātaya iti śrāvakapratyekabuddhayānīyānāṃ pudgalānām etad adhivacanam ye saṃsāraprapati tān sattvān dṛṣṭvā śocanti paridevante na punaḥ samarthā bhavanty abhyutkṣeptum | śreṣṭhī gṛhapatir iti bodhisattvasyaitad adhivacanam yaḥ śucir vimalo nirmalacitto ’saṃskṛtadharmapratyakṣagataḥ saṃcintya traidhātuke pratisaṃdadhāti sattvaparipākārtham | seyaṃ sāgaramate bodhisattvasya mahākaruṇā yad atyantaparimuktaḥ sarvabandhanebhyaḥ punar eva bhavopapattim upādadāti | upāyakauśalyaprajñāparigṛhītaś ca saṃkleśair na lipyate | sarvakleśabandhanaprahāṇāya ca sattvebhyo dharmaṃ deśayatīti | tad anena sūtra padanirdeśena parahitakriyārthaṃ vaśino bodhisattvasya saṃcintyabhavopapattau kuśala mūlakaruṇābalābhyām upaśleṣād upāyaprajñābalābhyāṃ ca tad asaṃkleṣād aśuddhaśuddhāvasthā paridīpitā |

大海慧。譬如長者若居士等唯有一子。甚愛甚念見者歡喜。而彼一子依愚癡心因戲樂故。墮在極深糞廁井中。時彼父母及諸親屬。見彼一子墮在大廁深坑糞中。見已歔欷悲泣啼哭。而不能入彼極深廁糞屎器中而出其子爾時彼處眾中更有一長者子。或一居士子。見彼小兒墮在深廁糞屎井中。見已疾疾生一子想。生愛念心不起惡心。即入深廁糞屎井中出彼一子。大海慧。為顯彼義說此譬喻。大海慧。何者彼義。大海慧。言極深井糞屎坑者。名為三界。大海慧。言一子者。一切眾生。諸菩薩等於一切眾生生一子想。大海慧。爾時父母及諸親者。名為聲聞辟支佛人。以二乘人見諸眾生墮在世間極大深坑糞屎井中。既見彼已悲泣啼哭。而不能拔彼諸眾生。大海慧。彼時更有一長者子一居士子者。名為菩薩摩訶薩。離諸煩惱清淨無垢。以離垢心現見無為真如法界。以自在心現生三界。為教化彼諸眾生故。大海慧。是名菩薩摩訶薩大悲。畢竟遠離諸有。畢竟遠離諸縛。而迴生於三界有中。以依方便般若力故。諸煩惱火不能焚燒。欲令一切諸眾生等遠離諸縛。而為說法。大海慧。我今說此修多羅句。依諸菩薩心。為利益一切眾生。得自在力而生三有。依諸善根慈悲心力。依於方便般若力故。是名示現淨不淨時。

slo gros rgya mtsho dper na | tshoṅ dpon nam khyim bdag la bu gcig pa ’dod pa sdug pa phaṅs pa yid du ’oṅ ba mthoṅ na mi sdug pa med pa źig yod la | khye’u de yaṅ byis par gyur pas gar byed pa na mi gtsaṅ ba’i doṅ du lhuṅ bar gyur to || de nas khye’u de’i ma daṅ gñen gyis khye’u de mi gtsaṅ ba’i doṅ du lhuṅ ba de mthoṅ la | mthoṅ nas kyaṅ cho ṅe chen po ’debs śiṅ mya ṅan byed la smre sṅags ’don te | mi gtsaṅ ba’i doṅs der źugs te khye’u de ’don par mi byed do || de nas khye’u de’i pha phyogs der soṅ ste | des bu gcig pu de mi gtsaṅ ba’i doṅ du lhuṅ ba mthoṅ ṅo || mthoṅ nas kyaṅ riṅs pa riṅs par rtabs pa’i tshul gyis bu gcig po ’don par ’dod pa’i sred pas byas te | skyug bro ba med par mi gtsaṅ ba’i gnas der babs te | bu gcig po phyuṅ bar gyur to || blo gros rgya mtsho de ltar na ’di ni ji srid don ’di śes par bya ba’i phyir dper byas pa’o || don gaṅ yin par blta źe na | blo gros rgya mtsho mi gtsaṅ ba’i doṅ źes bya ba ’di ni | khams gsum pa’i tshig bla dags so || bu gcig pa źes bya ba ’di ni sems can gyi tshig bla dgas te | byaṅ chub sems dpa’ ni sems can thams cad la bu gcig pa’i ’du śes kyis ñe bar gnas par ’gyur ro || ma daṅ gñen źes bya ba ’di ni gaṅ dag ’khor bar lhuṅ ba’i sems can mthoṅ nas mya ṅan byed ciṅ smra sṅags ’don gyi | ’don par nus pa ni med pa | ñan thos daṅ raṅ saṅs rgyas kyi theg pa ba’i gaṅ zag rnams kyi tshig bla dags so || tshoṅ dpon nam khyim bdag chen po źes bya ba ’di ni gaṅ źig gtsaṅ ba dri ma med pa dri ma daṅ bral ba’i sems daṅ ldan pa | ’dus ma byas kyi chos mṅon sum du rtogs pa | sems can yoṅs su smin par bya ba’i phyir bsams bźin du khams gsum par mtshams sbyor bar byed pa byaṅ chub sems dpa’ rnams kyi tshig bla dags so || blo bgros rgya mtsho mtshams sbyor ba thams cad las śin tu grol yaṅ | srid par skye ba len pa gaṅ yin pa ’di ni byaṅ chub sems dpa’ rnams kyi sñiṅ rje chen po ste | thabs la mkhas pa daṅ śes rab kyis yoṅs su zin pas kun nas ñon moṅs pa dag gis kyaṅ mi gnod la | ñon moṅs pa’i ’chiṅ ba thams cad dgrol bar bya ba’i phyir | sems can rnams la chos kyaṅ ston pa’o źes gsuṅs pa bźin no || des na mdo’i dum bu ’dis ni gźan la phan par bya ba’i don du dbaṅ daṅ ldan pa’i byaṅ chub sems dpa’i dge ba’i rtsa ba daṅ | sñiṅ rje gñis kyi stobs kyis bsams bźin du skye ba la sbyor ba’i phyir daṅ | thabs daṅ śes rab gñis kyi stobs kyis de kun nas ñon moṅs pa med pa ’i phyir ma dag pa daṅ | dag pa’i gnas skabs bstan to ||

(§3. Bodhisattvas’ Compassion.) The parable of a Householder. “For example, O Sagaramati, suppose there were an only son of some distinguished person or householder. Suppose he were beloved, handsome, affectionate quite agreeable in his appearance. Now suppose this boy, being a child, would fall into a pit of night-soil while playing. Thereupon the mother and relatives of this boy would see him fall into the impure pit. Upon seeing this they would deeply sigh, lament and would cry out. They could not, however, take the boy out by entering into the pit. After that the boy’s father would come to that place, and would see his only son fallen in the pit of night-soil. Upon seeing that sight, he being affected by the intention to pull out his only son, would hurry to enter the pit with full speed without any feeling of disgust, and would take out his only son. O Sagaramati, this example was made in order to make known a special meaning. Which relation should be known [between illustrations and illustrated meaning]? O Sagamarati, ‘a pit of night-soil’ is a name for the Phenomenal Life.‘An only son’ is a name for the living beings, because Bodhisattvas have a notion of the only son towards all living beings. ‘Mother and relatives’ is a name for those people who belong to the Vehicles of Śrāvaka and Pratyekabuddha, since they, having seen the living beings fallen into the world of transmigration, are distreśed and lament, but have no capacity to rescue [the living beings]. ‘The distinguished person or the householder’ is a name for the Bodhisattva who is pure, unpolluted, of unpolluted mind, has attained the direct perception of the immutable Absolute, but still, in order to bring living beings to the maturity, connects himself to the Phenomenal World by his own will. O Sagaramati, such is the Great Compassion of the Bodhisattva that, being perfectly free from all bondage, he again assumes the origination into Existence. Being possessed of the skill of means and the Transcendental Intellect, he is never affected by impurities; and, in order to extirpate all the bondage of Defilements from the living beings, he preaches the Doctrine”. By this explanation of words in the Scripture, there is explained the pure and impure state of Bodhisattvas who have the Controlling Power through two points: [namely] the Bodhisattva attaches himself at his will to the origination in the world, for the sake of others, by the powers of virtuous roots and Compassion, but, at the same time, he is not polluted by the world owing to the powers of means and the Intellect.

tatra yadā bodhisattvo yathābhūtājātyanutpattidarśanam āgamya tathāgatadhātor imāṃ bodhisattvadharmatām anuprāpnoti tathā vistareṇa yathāsūtram anugantavyam | yad āha | paśya sāgaramate dharmāṇām asaratām akārakatāṃ nirātmatāṃ niḥsattvatāṃ nirjīvatāṃ niḥpudgalatām asvāmikatām | tatra hi nāma yatheṣyante tathā viṭhapyante viṭhapitāś ca samānā na cetayanti na prakalpayanti | imāṃ sāgaramate dharmaviṭhapanām adhimucya bodhisattvo na kasmiṃścid dharme parikhedam utpādayati | tasyaiva jñānadarśanaṃ śuci śuddhaṃ bhavati | nātra kaścid upakāro vāpakāro vā kriyata iti | evaṃ ca dharmāṇāṃ dharmatāṃ yathābhūtaṃ prajānāti | evaṃ ca mahākaruṇāsaṃnāhaṃ na tyajati | syād yathāpi nāma sagaramata ’narghaṃ vaiḍūryamaṇiratnaṃ svavadāpitaṃ supariśuddhaṃ suvimalaṃ kardama parikṣiptaṃ varṣasahasram avatiṣṭhate | tad varṣasahasrātyayena tataḥ kardamād abhyutkṣipya loḍyeta paryavadāpyeta | tat sudhautaṃ pariśodhitaṃ paryavadāpitaṃ samānaṃ tam eva śuddhavimalamaṇiratnasvabhāvaṃ na jahyāt | evam eva sāgaramate bodhisattvaḥ sattvānāṃ prakṛtiprabhāsvaratāṃ cittasya prajānāti | tāṃ punar āgantukopakleśopakliṣṭāṃ paśyati | tatra bodhisattvasyaivaṃ bhavati | naite kleśāḥ sattvānāṃ cittaprakṛti prabhāsvaratāyāṃ praviṣṭāḥ | āgantukā ete kleśā abhūtaparikalpasamutthitāḥ | śaknuyām ahaṃ punar eṣāṃ sattvānām āgantukakleśāpanayanāya dharmaṃ deśayitum iti | evam asya nāvalīyanācittam utpadyate | tasya bhūyasyā mātrayā sarvasattvānām antike pramokṣacittotpāda utpadyate | evaṃ cāsya bhavati | naiteṣāṃ kleśānāṃ kiṃcid balaṃ sthāma vā | abalā durbalā ete kleśāḥ | naiteṣāṃ kiṃcid bhūtapratiṣṭhānam | abhūtaparikalpitā ete kleśāḥ te yathābhūtayoniśomanasikāranirīkṣitā na kupyanti | te ’smābhis tathā pratyavekṣitavyā yathā na bhūyaḥ śliṣyeyuḥ | aśleṣo hi kleśānāṃ sādhur na punaḥ śleṣaḥ | yady ahaṃ kleśānāṃ śliṣyeya tat kathaṃ kleśabandhana baddhānāṃ sattvānāṃ kleśabandhanaprahāṇāya dharmaṃ deśayeyam | hanta vayaṃ kleśānāṃ ca na śliṣyāmahe kleśabandhanaprahāṇāya ca sattvebhyo dharmaṃ deśayiṣyāmaḥ | ye punas te saṃsāraprabandhakāḥ kuśalamūlasaṃprayuktāḥ kleśās teṣv asmābhiḥ sattvaparipākāya śleṣṭavyam iti |

又菩薩摩訶薩以如實智知如來法身不生不滅故。得如是菩薩1摩訶薩功德法體。此修多羅句向前已說。自下次說大毘琉璃摩尼寶喻。佛言。大海慧。譬如無價大毘琉璃摩尼寶珠。善治善淨善光明。墮在泥中住一千年。彼摩尼寶經千年後乃出彼泥。出已水洗。洗已極淨。極淨洗已。然後極明。即不失本清淨無垢摩尼寶體。大海慧。菩薩摩訶薩亦復如是。如實知見一切眾生自性清淨光明淨心而為客塵煩惱所染。大海慧。諸菩薩等生如是心。彼諸煩惱不染眾生自性淨心。是諸煩惱客塵虛妄分別心起而彼諸菩薩復生是心。我今畢竟令諸眾生遠離客塵諸煩惱垢。為之說法。如是菩薩不生怯弱心。轉於一切眾生生增上力。我要畢竟令得解脫。菩薩爾時復生是心。此諸煩惱無有少體。菩薩爾時復生是心。諸煩惱無體。諸煩惱羸薄。是諸煩惱無有住處。如是菩薩如實知諸煩惱虛妄分別而有。依邪見念而有。以正見者。諸煩惱垢不能得起。菩薩爾時復生是心。我應如實觀諸煩惱更不復生。以不生煩惱故。生諸善法。菩薩爾時復生是心。我若自起諸煩惱者。云何而得為諸煩惱所縛眾生說法令離諸煩惱縛。菩薩爾時復生是心。以我不著諸煩惱故。是故得為諸煩惱縛眾生說法。我應修行諸波羅蜜。結使煩惱相應善根。為欲教化諸眾生故。

de la byaṅ chub sems dpa’ de bźin gśegs pa’i khams ma skyes pa daṅ | ma byuṅ ba yaṅ dag pa ji lta ba bźin mthoṅ ba thob nas | byaṅ chub sems dpa’ chos ñid ’di rjes su thob pa de ltar ni mdo ji lta ba bźin rtogs par bya ste | ji skad du | blo gros rgya mtsho chos rnams kyi sñiṅ po med pa ñid daṅ | byed pa po med pa ñid daṅ | bdag po med pa ñid daṅ | sems can med pa ñid daṅ | srog med pa ñid daṅ | gaṅ zag med pa ñid daṅ | bdag med pa ñid la ltos | ’di ltar gaṅ la ji ltar ’dod pa de ltar sems par mi byed | rab tu rtogs par mi byed do || blo gros rgya mtsho gźan du mi ’gyur ba’i chos ’di la mos ba’i byaṅ chub sems dpa’ ni chos gaṅ la yaṅ khoṅ khro ba skye bar mi byed do || ’di la ’ga’ yaṅ phan ’dogs pa’am gnod par byed pa med do źes de ltar de’i ye śes kyi mthoṅ ba rnam par dag par ’gyur ro || de ltar chos rnams kyi chos ñid yaṅ dag pa ji lta ba bźin du rab tu śes pa daṅ | ’di ltar sñiṅ rje chen po’i go cha mi ’dor ba yin no || blo gros rgya mtsho dper na nor bu rin po che bai ḍūrya rin thaṅ med || pa śin tu sbyaṅs pa śin tu yoṅs su dag pa | śin tu dri ma med pa ’dam du bcug ste | lo stoṅ phrag du ma gnas par gyur la | de lo stoṅ ’das nas ’dam de nas phyuṅ ste sbyaṅs śiṅ byi dor byas te | legs bar bkrus | legs par sbyaṅs | legs par byi dor byas pa na dag ciṅ dri ma med pa nor bu rin po che’i ṅo bo de ñid mi ’dor ro || blo gros rgya mtsho de bźin du byaṅ chub sems dpa’ sems can rnams kyi sems raṅ bźin gyis ’od gsal bar rab tu śes te | ’on kyaṅ glo bur gyi ñe ba’i ñon moṅs pas ñon moṅs par mthoṅ ṅo || de la byaṅ chub sems dpa’ ’di sñam du sems te | ñon moṅs pa ’di dag ni sems can rnams kyi sems kyi raṅ bźin ’od gsal bar źugs pa ma yin no || ñon moṅs pa ’di dag ni glo bur ba ste | yaṅ dag pa ma yin pa’i kun tu rtog pas bskyed pa’o || 4 bdag gis sems can ’di dag gi ñe ba’i ñon moṅs pa źi bar bya ba’i phyir chos bstan par nus so sñam ste | de ltar de la źum pa’i sems mi skye’o || de ni lan maṅ du sems can rnams kyi thad du rab tu ’gro ba’i sems skye’o || de ’di sñam du yaṅ sems te | ñon moṅs pa ’di dag la stobs daṅ mthu ’ga’ yod pa ma yin te | ñon moṅs pa ’di dag ni stobs med pa | stobs chuṅ ba | ’di dag la ni yaṅ dag pa’i gnas ’ga’ yaṅ med do || ñon moṅs pa ’di dag ni yaṅ dag pa ma yin par kun tu brtags pa ste | de ni yaṅ dag pa ji lta ba bźin du tshul bźin du yid la byed pas brtags pa na khro bar mi ’gyur ro || de ni kho bos ci nas kyaṅ ’brel bar mi ’gyur ba de ltar so sor brtag par bya’o || ñon moṅs pa rnams daṅ ni ma ’brel ba legs kyi ’brel pa ni ma yin no || gal te bdag ñon moṅs pa rnams daṅ ’brel na | de ji ltar ñon moṅs pa’i ’chiṅ bas bciṅs pa’i sems can rnams ñon moṅs pa’i ’chiṅ ba spaṅ bar bya ba’i phyir chos bstan | ’on kyaṅ kho bos ñon moṅs pa rnams daṅ yaṅ ma ’brel la | ñon moṅs pa’i ’chiṅ ba spaṅ ba’i phyir sems can rnams la yaṅ chos bstan bar bya’o || ’khor ba’i ’brel par byed pa dge ba’i rtsa ba daṅ mtshuṅs par ldan pa’i ñon moṅs pa gaṅ yin pa de dag daṅ ni bdag gis sems can yoṅs su smin par bya ba’i phyir ’brel bar bya’o sñam mo

(§4. Bodhisattva’s Perception on the Pure Mind.) Now, when a Bodhisattva has attained the correct perception of the Essence of the Tathāgata as being of no birth, no origination, then he can obtain this Essential quality as a Bodhisattva. This point should be understood in detail according to the [same] Scripture. It is said:“O Sagaramati, perceive that separate elements are of no real Essence, of no creator, of no substance, nonexistence, lifeless, of no personality and of no owner ! Indeed, these elements are illusorily created according to desire. As being illusorily created, they cannot cause [one] to think or to imagine. Believing in the fact that separate elements are created illusorily, O Sagaramati, the Bodhisattva does never produce the feeling of disgust for any phenomenon. He will be possessed of the pure and immaculate perception based upon the Wisdom that there is nothing which causes benefit or harm. Thus, he knows correctly the Essential nature of separate elements. And thus he does never cast off the armor of the Great Compassion. For example, O Sagaramati, suppose there were an invaluable Vaidurya stone, well polished, well purified, well cleaned. Suppose it might be thrown into mud and would remain there for a thousand years. After the paśing of a thousand years [in mud], this stone would be drawn out from mud and would be washed and cleaned. As being washed well, perfectly cleaned and polished, it would never abandon its nature of jewel, pure and immaculate. In the same way, O Sagaramati, the Bodhisattva knows the innate radiant nature of the mind of living beings. He perceives also that the same mind is defiled by the accidental defilements. Then the Bodhisattva thinks as follows:... These defilements would never penetrate into the radiant Innate Mind of the living beings. Being accidental, these defilements are the production of unreal, wrong discrimination. I can teach the Doctrine for the sake of these living beings in order to remove their accidenta defilements. Thus, he never has his mind demoralized and, with great intensity, he gives rise to the intention towards liberation in the case of living beings. Again he thinks as follows: “These defilements have no power and ability. They are powerless, of weak power. They have no real foundation at all. These defilements are [produced] by incorrect discrimination. These defilements, when they are inspected by the real and correct perception, cannot be excited by any means. They should he investigated by us so that they might not contaminate again. Indeed, it is a good thing not to he contaminated by defilements, not a good thing to be contaminated. If I were contaminated by defilements, how could I teach the Doctrine for the sake of the living beings who are bound by the bondage of defilements, in order to remove these bondage of defilements ? Oh! Really, we are not attached to defilements; therefore, we shall teach the Doctrine to the living beings in order to remove the bondage of defilements. And moreover, in order to bring the living beings to their maturity, we should be attached to the defilements, by which we are bound to the world of transmigration, which are at the same time endowed with the roots of virtues”.

saṃsāraḥ punar iha traidhātukapratibimbakam anāsravadhātau manomayaṃ kāyatrayam abhipretam | tad dhy anāsravakuśalamūlābhisaṃskṛtatvāt saṃsāraḥ | sāsravakarmakleśānabhisaṃskṛtatvān nirvāṇam api tat | yad adhikṛtyāha | tasmād bhagavann asti saṃskṛto ’py asaṃskṛto ’pi saṃsāraḥ | asti saṃskṛtam apy asaṃskṛtam api nirvāṇam iti | tatra saṃskṛtāsaṃskṛtasaṃsṛṣṭacittacaitasikasamudācārayogād iyam aśuddhaśuddhāvasthety ucyate | sā punar āsravakṣayābhijñābhimukhyasaṅgaprajñāpāramitābhāvanayā mahākaruṇābhāvanayā ca sarvasattvadhātuparitrāṇāya tadasākṣātkaraṇad abhimukhyāṃ bodhisattvabhūmau prādhānyena vyavasthāpyate |

又復云何名為世間。以三界相似鏡像法故。此明何義。依無漏法界中有三種意生身應知。彼因無漏善根所作名為世間。以離有漏諸業煩惱所作世間法故。亦名涅槃。依此義故。聖者勝鬘經言。世尊。有有為世間。有無為世間。世尊。有有為涅槃。有無為涅槃故。又有為無為心心數法相應法故。故說名為淨不淨時。此義於第六菩薩現前地說。彼諸漏盡無障礙般若波羅蜜解脫現前修行大悲。以為救護一切眾生故。不取證。

źes gsuṅs pa yin no || ’khor ba ni ’dir zag pa med pa’i dbyiṅs na khams gsum pa’i gzugs brñan yid kyi raṅ bźin gyi lus gsum yin par ’dod do || de ni zag pa med pa’i dge ba’i rtsa bas mṅon bar ’dus byas pa’i phyir ’khor ba yin la | zag pa daṅ bcas pa’i las daṅ ñon moṅs pas mṅon par ’dus byas pa ma yin pa’i phyir || mya ṅan las ’das pa yaṅ de ñid de | gaṅ gi dbaṅ du byas nas | bcom ldan ’das de’i slad du ’dus byas pa daṅ ’dus ma byas pa’i ’khor ba yaṅ mtshis la | ’dus byas pa daṅ ’dus ma byas pa’i mya ṅan las ’das pa yaṅ mchis so źes gsuṅs pa yin no || de la ’dus byas daṅ ’dus ma byas ’dres pa’i sems las byuṅ ba kun tu spyod pa daṅ ldan pa’i phyir ’di dag pa daṅ ma dag pa’i gnas skabs źes bya’o || de yaṅ thogs pa med pa’i śes rab kyi pha rol tu phyin pa sgom pa daṅ | sñiṅ rje chen po bsgoms pas zag pa zad pa’i mṅon par śes pa la mṅon du phyogs pa daṅ | sems can gyi khams thams cad yoṅs su bskyab pa’i don du de mṅon du mi byed pa’i phyir byaṅ chub sems dpa’i sa mṅon du gyur pa la gtso bor rnam par gźag pa yin no ||

§5. ’Samsara’ in the Case of Bodhisattva. And here, the expression ‘World of transmigration’ implies the three kinds of Body made of mind in the Immaculate Sphere, being an image similar to thats in the Phenomenal World. Indeed, it is the World of Transmigration because it is manifested under the influence of immaculate roots of virtue. At the same time, it is the Nirvāṇa because it is not manifested under the influence of the passionate Active Force and Defilements. With regard to this point, it is said :“Therefore, O Lord, there is the Phenomenal World, conditioned as well as unconditioned. There is the Nirvāṇa, conditioned as well as unconditioned”. Here, being endowed with the manifestation of mind and mental states mixing both, the conditioned and the unconditioned, this is called ‘the pure and impure state’. §6. Bodhisattva in His 6th Stage. And this state is predominantly established in the th Stage of Bodhisattva called Abhimukhl ready for the Enlightenment. Because, [in this Stage], the Bodhisattva, facing the acquisition of the Extinction of Evil Influences through his practices of unobstructed Highest Intellect and the Great Compassion, still does never realize that acquisition in order to protect all living beings.

yathoktam āsravakṣayajñānam ārabhya nagarodāharaṇam | evam eva kulaputra bodhisattvo mahatā yatnena mahatā vīryeṇa dṛḍhayādhyāśayapratipattyā pañcābhijñā utpāda yati | tasya dhyānābhijñāparikarmakṛtacittasyāsravakṣayo abhimukhībhavati | sa mahākaruṇācittotpādena sarvasattvaparitrāṇāyāsravakṣayajñāne parijayaṃ kṛtvā punar api suparikarmakṛtacetāḥ ṣaṣṭhyām asaṅgaprajñotpādād āsravakṣaye ’bhimukhībhavati | evam asyām abhimukhyāṃ bodhisattvabhūmāv āsravakṣayasākṣātkaraṇavaśitvalābhino bodhisattvasya viśuddhāvasthā paridīpitā | tasyaivam ātmanā samyakpratipannasya parān api cāsyām eva samyakpratipattau sthāpayiṣyāmīti mahākaruṇayā vipratipannasattvaparitrāṇābhiprāyasya śamasukhānāsvādanatayā tadupāyakṛtaparijayasya saṃsārābhimukhasattvāpekṣayā nirvāṇavimukhasya bodhyaṅgaparipūraṇāya dhyānair vihṛtya punaḥ kāmadhātau saṃcintyopapattiparigrahaṇato yāvad āśu sattvānām arthaṃ kartukāmasya vicitratiryagyonigatajātakaprabhedena pṛthagjanātmabhāvasaṃdarśanavibhutvalābhino ’viśuddhāvasthā paridīpitā |

如實鬘經中依漏盡故說入城喻。彼經中言。善男子。譬如有城。縱廣正等各一由旬。多有諸門路嶮黑闇甚可怖畏。有人入者多受安樂。復有一人。唯有一子愛念甚重。遙聞彼城如是快樂。即便捨子欲住入城。是人方便得過嶮道到彼城門。一足已入一足未舉。即念其子尋作是念。我唯一子。來時云何竟不與俱。誰能養護令離眾苦。即捨樂城還至子所。善男子。菩薩摩訶薩亦復如是。為憐愍故修集五通。既修集已垂得盡漏而不取證。何以故。愍眾生故捨漏盡通。乃至行於凡夫地中。善男子。城者喻於大般涅槃。多諸門者。喻於八萬諸三昧門。路嶮難者。喻諸魔業。到城門者。喻於五通。一足入者。喻於智慧。一足未入者。喻諸菩薩未證解脫。言一子者。喻於五道一切眾生。顧念子者。喻大悲心。還子所者。喻調眾生。能得解脫而不證者。即是方便。善男子。菩薩摩訶薩大慈大悲不可思議。如是善男子。菩薩摩訶薩。大方便力。發大精進起堅固心。修行禪定得證五通。如是菩薩依禪通業善修心淨無漏滅盡定現前。如是菩薩即得生於大悲之心。為救一切諸眾生故。現前無漏智通。而迴轉不取寂滅涅槃。以為教化諸眾生故。迴取世間。乃至示現凡夫人地。於第四菩薩焰地中。為自利益善起精進。為利益他。善起堅固心漏盡現前。於第五菩薩難勝地中。依止五通自利利他。善熟心行無漏滅盡定現前。是故於第六菩薩地中。無障礙般若波羅蜜起漏盡現前。是故於第六菩薩現前地中。得漏盡自在。說名清淨。是菩薩如是自身正修行。教化眾生令置彼處。得大慈悲心。於顛倒眾生生救護心。不著寂滅涅槃。善作彼方便現前世間門。為眾生故現前涅槃門。為菩提分滿足故。修行四禪迴生欲界。以為利益地獄畜生餓鬼凡夫種種眾生。示現諸身。以得自在故。

zag ba zad pa’i śes pa las brtsams te | mi’i dper brjod pa ni ji skad gsuṅs pa bźin te | rigs kyi bu de bźin du byaṅ chub sems dpa’ ’bad pa chen po daṅ | brtson pa chen po daṅ | lhag pa’i bsam pa brten par bsgrubs pas mṅon par śes pa lṅa skyed par byed do | | bsam gtan daṅ mṅon par śes pa la sems yoṅs su sbyaṅ ba byas pa de la zag pa zad pa mṅon du phyogs par ’gyur ro || sems can thams cad yoṅs su bskyab pa’i don du sñiṅ rje chen po’i sems bskyed pas zag pa zad pa’i ye śes yoṅs su sbyaṅ ba byas || te | slar yaṅ sems yoṅs su sbyaṅ ba byas pas sa drug pa la chags pa med pa’i śes rab skyes pa’i phyir | zag pa zad pa la mṅon du phyogs par ’gyur ro || de ltar byaṅ chub sems dpa’ byaṅ chub sems dpa’i sa mṅon du gyur pa ’di la zag pa zad pa mṅon du byas pa la dbaṅ thob pas ni rnam par dag pa’i gnas skabs bstan to || de lta bu’i bdag ñid du yaṅ dag par źugs pa de gźan dag kyaṅ yaṅ dag par rtogs pa ’di ñid la gźag par bya’o źes sñiṅ rje chen pos log par źugs pa’i sems can yoṅs su bskyab par ’dod pa | źi ba’i bde ba’i ro mi myaṅ bar de’i thabs la byaṅ bar byas pa’i ’khor ba la mṅon du phyogs pa’i sems can la ltos te | mya ṅan las ’das pa la mṅon du phyogs pa | byaṅ chub kyi yan lag yoṅs su rdzogs par bya ba’i phyir bsam gtan dag gi gnas nas slar ’dod pa’i khams su bsams bźin du skye ba yoṅs su ’dzin pas | ji srid myur du sems can gyi don bya bar ’dod pas | dud ’gro’i skye gnas su gtogs pa rnam pa du mar skya ba’i bye brag gis | so so’i skye bo’i lus kun tu ston pa la dbaṅ ’byor pas ni ma dag pa’i gnas skabs bstan pa yin no ||

With reference to this Wisdom for the Extinction of Evil Influences, there is an illustration of a castle in the Scripture. It runs as follows:... omission. Thus, through the origination of the Great Intention [towards the Nirvāṇa] by great efforts and exertion, the Bodhisattva gives rise to the Supernatural Faculties. Having the mind purified by the contemplation and Supernatural faculties, he becomes ready for the Extinction of Evil Influences. Having cultivated the Wisdom for the Extinction of Evil Influences in order to rescue all living beings through the origination of the mind of Compassion, he, with perfectly purified mind, produces the unobstructed Intellect in the th Stage and again becomes ready for the Extinction of Evil Influences. In this way is explained the ‘pure’ state of the Bodhisattva who has obtained the power for realization of the Extinction of Evil influences in the [th] Stage of the Bodhisattva named Abhimukhi. [On the other hand], he, though having practiced correctly for his own sake, still wishes to save the living beings who are on the wrong way, owing to the Great Compassion, saying: I will lead the others also to this true practice. While cultivating the means for the bliss of the Quiescence, but not in order to taste it [by himself] he turns his face away from Nirvāṇa, for the sake of the living beings who are facing the world of transmigration. Though abiding [in the desireless World of Form] with [ kinds of] contemplations in order to accomplish the factors for the acquisition of Enlightenment, he voluntarily asumes again the existence in the World of Desire and wishes to work for the sake of living beings as quickly as pośible. [Thus] he has obtained the power for manifesting the body of ordinary beings by asuming various births [even] in the form of animals. From these points mentioned above his state is explained as ‘not perfectly pure’.

aparaḥ ślokārthaḥ
dharmatāṃ prativicyemām avikārāṃ jinātmajaḥ |
dṛśyate yad avidyāndhair jātyādiṣu tad adbhutam || 69 || ata eva jagadbandhor upāyakaruṇe pare |
yad āryagocaraprāpto dṛśyate bālagocare || 70 || sarvalokavyatīto ’sau na ca lokād viniḥsṛtaḥ |
loke carati lokārtham alipto laukikair malaiḥ || 71 || yathaiva nāmbhasā padmaṃ lipyate jātam ambhasi |
tathā loke ’pi jāto ’sau lokadharmair na lipyate || 72 || nityojjvalitabuddhiś ca kṛtyasaṃpādane ’gnivat |
śāntadhyānasamāpattipratipannaś ca sarvadā || 73 || pūrvāvedhavaśāt sarvavikalpāpagamāc ca saḥ |
na punaḥ kurute yatnaṃ paripākāya dehinām || 74 || yo yathā yena vaineyo manyate ’sau tathaiva tat |
deśanyā rūpakāyābhyāṃ caryayeryāpathena vā || 75 || anābhogena tasyaivam avyāhatadhiyaḥ sadā |
jagaty ākāśaparyante sattvārthaḥ saṃpravartate || 76 || etāṃ gatim anuprāpto bodhisattvas tathāgataiḥ |
samatām eti lokeṣu sattvasaṃtāraṇaṃ prati || 77 || atha cāṇoḥ pṛthivyāś ca gospadasyodadheś ca yat |
antaraṃ bodhisattvānāṃ buddhasya ca tadantaram || 78 ||

tshigs su bcad pa’i don gźan ni || rgyal sras ’gyur med chos ñid ’di || rtogs nas ma rig ldoṅs rnams kyi || skye ba la sogs dag tu ni || mthoṅ ba gaṅ yin de smad do || ’phags pa’i spyod yul thob pa gaṅ || byis ba’i spyod yul du ston te || de ñid phyir ni ’gro ba yi || gñen gyi thabs daṅ sñiṅ rje mchog || de ni ’jig rten thams cad las || ’das kyaṅ ’jig rten las ma g-yos || ’jig rten don du ’jig rten na || ’jig rten dri mas ma gos spyod || ji ltar padma chu naṅ du || skyes pa chu yis gos pa med || de bźin ’di ni ’jig rten du || skyes kyaṅ ’jig rten chos mi gos || bya ba sgrub la rtag tu blo || me bźin du ni ’bar ba daṅ || źi ba’i bsam gtan sñoms ’jug la || rtag tu sñoms par źugs pa yin || sṅon gyi ’phen pa’i dbaṅ daṅ ni || rnam rtog thams cad bral ba’i phyir || de ni lus can smin pa yi || don du ’bad pa byed ma yin || bstan daṅ gzugs sku dag daṅ ni || spyod daṅ spyod lam gyis kyaṅ ruṅ || gaṅ źig ji ltar gaṅ gis ’dul || des de de lta ñid du śes || de ltar nam mkha’i mtha’ klas kyi || ’gro ba rtag tu lhun grub par || thogs med blo ldan de yis ni || sems can don ni yaṅ dag ’jug || byaṅ chub sems dpa’i tshul ’di ni || rjes thob de bźin gśegs rnams daṅ || sems can yaṅ dag sgrol ba la || ’jig rten na ni mñam pa ñid || de lta mod kyi sa rdul daṅ || rgya mtsho ba laṅ rmig rjes kyi || khyad par gaṅ yin saṅs rgyas daṅ || byaṅ chub sems dpa’i khyad de ñid ||

The Pure and Impure State of the Bodhisattva in comparison with the Ordinary Being and the Buddha. Another interpretation of the verse. There is another meaning of the śloka Kārikā, v.. The son of the Buddha, though having understood that This Absolute Essence is unchangeable, Is still perceived by the ignorant In the appearances of birth, etc.: This is really wonderful! || Having attained the position of the Saints He is nevertheless seen among ordinary beings; Therefore, he is, for the friends of all the world, The Highest Means and Compassion. || || Being superior to all kinds of worlds, He is nevertheless not apart from the world, He acts in the world for the sake of the world Without being affected by the worldly pollution. || || Just as a lotus flower growing in the water Is not polluted by the latter, Similarly, though having been born in the world He is never polluted by worldly matters. || || His intelligence is always burning like fire For bringing about the welfare [to the world]; At the same time, he is always practicing Meditation and concentration on the Quiescence ; || || Owing to the continuing force of the previous life, And because of being free from all discriminations, He does not use any exertion at all For bringing the living beings to their maturity. || || The Bodhisattva, knowing who is to be trained In what manner and by what means [Performs it] in the proper manner: By means of teaching, of two apparitional forms, By conduct [of ordinary life] or by religious observances. || || In such a way, he does always, With no effort and with unobstructed Wisdom, Bring benefits for the living beings Among the world, limitless like the sky. || || Having obtained this position, The Bodhisattva becomes equal to the Tathāgata On account of his act of conveying the living beings In various worlds, to the other shore. || || There is however a great difference Between Bodhisattvas and the Buddha, Such difference as lies between the atom and the earth, Or in [the water] in a footprint of a bull and in the ocean. || ||

eṣāṃ daśānāṃ ślokānāṃ yathākramaṃ navabhiḥ ślokaiḥ pramuditāyā bodhisattva bhūmer adhaś ca saṃkleśaparamatāṃ daśamena ślokena dharmameghāyā bodhisattvabhūmer ūrdhvaṃ viśuddhiparamatām upanidhāya samāsataś caturṇāṃ bodhisattvānāṃ daśasu bodhisattva bhūmiṣu viśuddhir aviśuddhiś ca paridīpitā | catvāro bodhisattvāḥ prathamacittotpādikaḥ | caryāpratipannaḥ | avaivartikaḥ | ekajātipratibaddha iti | tatra prathamadvitīyābhyāṃ ślokābhyām anādikālikam adṛṣṭapūrvaprathamalokottaradharmatā prativedhāt pramuditāyāṃ bhūmau prathamacittotpādikabodhisattvagaṇaviśuddhilakṣaṇaṃ paridīpitam | tritīyacaturthābhyāṃ ślokābhyām anupaliptacaryācaraṇād vimalāṃ bhūmim upādāya | yāvad dūraṃgamāyāṃ bhūmau caryāpratipannabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam | pañcamena ślokena nirantaramahābodhisamudāgamaprayogasamādhiṣu vyavasthitatvād acalāyāṃ bhūmāv avaivartikabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam | ṣaṣṭhena saptamenāṣṭamena ca ślokena sakalasvaparārthasaṃpādanopāyaniṣṭhāgatasya buddhabhūmyekacaram ajanmapratibaddhatvād anuttaraparamābhisaṃbodhiprāpter dharmameghāyāṃ bodhisattvabhūmāv ekajātipratibaddhabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam | navamena daśamena ca ślokena parārtham ātmārthaṃ cārabhya niṣṭhāgatabodhisattvatathāgatayor guṇa viśuddher aviśeṣo viśeṣaś ca paridīpitaḥ |

tshigs su bcad pa bcu po ’di rnams las go rims bźin du tshigs su bcad pa dgus ni | byaṅ chub sems dpa’i sa rab tu dga’ ba’i ’og tu mchog tu kun nas ñon moṅs pa ñid daṅ | tshigs su bcad pa bcu pas ni byaṅ chub sems dpa’i sa chos kyi sprin gyi steṅ du rnam par dag pa ñid la ltos te | mdor bsdu na | sa bcu la byaṅ chub sems dpa’ rnam pa bźi po rnams dag pa daṅ ma dag pa ñid du bstan to || byaṅ chub sems dpa’ bźi ni sems daṅ po bskyed pa daṅ | spyod pa la źugs pa daṅ | phyir mi ldog pa daṅ | skye ba gcig gis thogs pa’o || de la tshigs su bcad pa daṅ po daṅ gñis pas ni sa daṅ po rab tu dga’ ba la thog ma med pa’i dus nas sṅon ma mthoṅ ba | ’jig rten las ’das pa’i chos ñid mthoṅ ba’i phyir sems daṅ po bskyed ba’i byaṅ chub sems dpa’i yon tan yoṅs su dag pa’i mtshan ñid bstan to || tshigs su bcad pa gsum pa daṅ bźi pas ni dri ma med pa’i sa nas bzuṅ ste | mi g-yo pa’i bar gyis la ñe bar ma gos pa’i spyad pa spyod pa’i phyir | spyod pa la źugs pa’i byaṅ chub sems dpa’i yon tan rnam par dag pa’i mtshan ñid bstan to || tshigs su bcad pa lṅa pas ni sa mi g-yo ba la rgyun mi ’chad par byaṅ chub chen po ’thob pa’i sbyor ba’i || tiṅ ṅe ’dzin la legs par gnas pa’i phyir | phyir mi ldog pa’i byaṅ chub sems dpa’i yon tan rnam par dag pa’i mtshan ñid bstan to || tshigs su bcad pa drug pa daṅ bdun pa daṅ brgyad pas ni byaṅ chub sems dpa’i sa chos kyi sprin la raṅ daṅ gźan gyi don grub pa’i thabs mtha’ dag mthar phyin pa | saṅs rgyas kyis la skye ba tha ma gcig gis thogs pa bla na med pa mṅon par rdzogs par byaṅ chub pa mchog thob pa’i phyir skye ba gcig gis thogs pa’i byaṅ chub sems dpa’i yon tan yoṅs su dag pa’i mtshan ñid bstan to || tshigs su bcad pa dgu pa daṅ bcu pas ni gźan gyi don daṅ | raṅ gi don las brtsams te mthar phyin pa’i byaṅ chub sems dpa’ daṅ | de bźin gśegs pa’i yon tan khyad par med pa daṅ | khyad par daṅ bcas pa bstan to ||

Of these ten verses taken respectively, [the first] verses refer to the comparison [of the state of Bodhisattva] with the absolute impurity of those who rank below the lst Stage of Bodhisattva named Pramudita Joy, and the th verse refers to the comparison with the supreme purity of the Stage above the [th] Stage of Bodhisattva named Dharmameghd Cloud of Doctrine i.e. the Stage of the Buddha. [In comparison with the states, both below and above], there is explained in brief the purity and impurity of the four kinds of Bodhisattvas in the Stages of Bodhisattva. The four kinds of Bodhisattvas are as follows: He who has resolved upon the acquisition for the first time; He who is practising the way towards the acquisition; He who has ascended the irreversible stage, and; He who is expected to be the Buddha in the next birth. Here, by the first and second verses, there are explained the pure characteristics of qualities of the Bodhisattva who is abiding on the Stage of Pramuditd resolving upon the acquisition for the first time, because [in this stage] he has understood the highest supermundane Essence which had never been seen before since beginningless time. By the third and the fourth verses, there are explained the pure characteristics of qualities of the Bodhisattva who is practising the way to the acquisition in the Stages beginning with [the 2nd named] Vimalā up to [the 7th named] Dūraṃgamā (Far-Going), because [in these stages] he practises the unpolluted practices. By the 5th verse, there are explained the pure characteristics of qualities of the Bodhisattva who has got the irreversible state in the [th] Stage named Acald Immovable, because [in this stage] be has firmly stood in the meditation as the practice immediately connected with the acquisition of the Great Enlightenment. By the 6th, 7th and 8th verses, there are explained the pure characteristics of qualities of the Bodhisattva who is abiding on the th Stage named Dharmameghā, being expected to be the Buddha in the next birth, because [in this last stage] he, having attained the ultimate point of means for fulfilling all the benefits for his own as well as for others, is connected with the Stage of the Buddha by one and the last birth on account of the acquisition of the Supreme Perfect Enlightenment. By the 9th and 10th verses, there are explained the equality and difference between the purity of qualities of the Bodhisattva who has reached the ultimate point with regard to the aim of others and of his own, and that of the Buddha’s qualities.

tatra suviśuddhāvasthāyām avikārārtham ārabhya ślokaḥ |
ananyathātmākṣayadharmayogato jagaccharaṇyo ’naparāntakoṭiḥ |
sadādvayo ’sāv avikalpakatvato ’vināśadharmāpy akṛtasvabhāvataḥ || 79 || anena kiṃ darśayati |
na jāyate na mriyate bādhyate no na jīryate |
sa nityatvād dhruvatvāc ca śivatvāc chāśvatatvataḥ || 80 || na jāyate sa nityatvād ātmabhāvair manomayaiḥ |
acintyapariṇāmena dhruvatvān mriyate na saḥ || 81 || vāsanāvyādhibhiḥ sūkṣmair bādhyate na śivatvataḥ |
anāsravābhisaṃskāraiḥ śāśvatatvān na jīryate || 82 ||

已說依不淨淨時不變不異。次說依善淨時不變不異故。說二偈佛身不變異以得無盡法眾生所歸依以無邊際故常住不二法以離妄分別恆不熱不作清淨心力故此偈示現何義。偈言不生及不死不病亦不老以常恆清涼及不變等故此偈明何義。偈言以常故不生離意生身故以恆故不死離不思議退清涼故不病無煩惱習故不變故不老無無漏行故

de la śin tu rnam par dag pa’i gnas skabs na rnam par ’gyur ba med pa las brtsams te tshigs su bcad pa | gźan ’gyur min bdag mi zad chos ldan phyir || ’gro skyabs phyi ma’i mtha’ med mur thug phyir || de ni rtag tu gñis med mi rtog phyir || ’jig med chos kyaṅ ma byas raṅ bźin phyir || 5 ’dis ci bstan źe na | skye ba med ciṅ ’chi ba med || gnod med rga ba med pa ste || de ni rtag daṅ brtan phyir daṅ || źi ba’i phyir daṅ g-yuṅ druṅ phyir || de ni yid kyi raṅ bźin gyi || lus kyi skye med rtag pa’i phyir || bsam gyis mi khyab bsgyur ba yi || ’chi ’pho brtan phyir de mi ’chi || bag chags phra mo’i nad rnams kyis || gnod med źi ba ñid kyi phyir || zag med mṅon par ’dus byas kyis || g-yuṅ druṅ phyir na rga ba med ||

(C) Unchangeability in the Perfectly Pure State. Now, we have one śloka with reference to the meaning of ‘unchangeability’ in the perfectly pure state [of the Buddha]. Kārikā This [Essence of the Buddha] is of unalterable nature Because it is endowed with inexhaustible properties, It is the refuge of the world Because it has no limit in the future; It is always non-dual Because it is indiscriminative, Also it is of undestructible nature Because its own nature is not created [by conditions]. || || What is shown by this śloka? It is not born, nor does it die; It does not suffer [from illness], nor is it decrepit. Because it is eternal, Everlasting, quiescent and constant. || || Being eternal, it is not born Even with [the form of] the Body made of mind, Being everlasting, it does not die Even with the Inconceivable Transformation. || || Being quiescent, it has no suffering From the illness of subtle defiling forces, And, being constant, it does not become decrepit By the accumulation of the Passionless Active Force. || ||

sa khalv eṣa tathāgatadhātur buddhabhūmāv atyantavimalaviśuddhaprabhāsvaratāyāṃ svaprakṛtau sthitaḥ pūrvāntam upādāya nityatvān na punar jāyate manomayair ātmabhāvaiḥ | aparāntam upādāya dhruvatvān na punar mriyate ’cintyapāriṇāmikyā cyutyā | pūrvāparāntam upādāya śivatvān na punar bādhyate ’vidyāvāsabhūmiparigraheṇa | yaś caivam anarthāpatitaḥ sa śāśvatatvān na punar jīryaty anāsravakarmaphalapariṇāmena |

此偈明何義。明如來性於佛地時無垢清淨光明常住自性清淨。以本際來常故不生。以離意生身故。以未來際恆故不死。以離不可思議變易死故。以本後際來清涼故不病。以離無明住地所攝故。若如是者。不墮三世。彼則不變。是故不老。以離無漏業迴轉故。

śin tu dri ma med ciṅ rnam par dag pa ’od gsal ba raṅ gi raṅ bźin saṅs rgyas kyis la rnam par gnas pa de bźin gśegs pa’i khams de ni sṅon gyi mtha’ ñe bar bzuṅ nas | yid kyi raṅ bźin gyi lus kyis skye ba yaṅ ma yin te | rtag pa’i phyir ro || phyi ma’i mtha’ ñe bar bzuṅ nas bsam gyis mi khyab par yoṅs su bsgyur ba’i ’chi ’pho bas ’chi ba ma yin te | brten pa’i phyir ro || sṅon daṅ phyi ma’i mtha’ ñe bar bzuṅ nas | ma rig pa’i bag chags kyis yoṅs su ’dzin pas gnod pa yaṅ ma yin te | źi ba’i phyir ro || de ltar don med pas ma phog pa gaṅ yin pa de ni g-yuṅ druṅ ñid kyi phyir zag pa med pa’i las kyi ’bras bu yoṅs su smin par rga ba yaṅ ma yin na ||

Indeed, this Essence of the Tathāgata, in case it is abiding on the Stage of the Buddha which is absolutely immaculate, pure and radiant by its own nature, is ‘eternal’ in regard to its beginning. Therefore, it is never born even in the form of Body made of mind. Being ‘everlasting’ in regard to its end, it does not die in the manner of the inconceivable Transformation. Being ‘quiescent’ in regard to both, beginning and end, it never suffers from illness depending on the Dwelling Place of Ignorance. Thus, not falling into misery, it is ‘constant’ , and consequently never becomes decrepit through the transformation brought about by the Passionless Active Force.

tatra dvābhyām atha dvābhyāṃ dvābhyāṃ dvābhyāṃ yathākramam |
padābhyāṃ nityatādyartho vijñeyo ’saṃskṛte pade || 83 ||

又復偈言有二復有二復有二二句次第如常等無漏境界中

de la tshig gñis de bźin gñis || gñis daṅ gñis kyis go rims bźin || ’dus ma byas kyi dbyiṅs la ni || rtag pa la sogs don śes bya ||

Here, the meaning of Eternity, etc. In regard to the immutable Sphere Is to be known, respectively, By each couple of terms. || ||

tad eṣām asaṃskṛtadhātau caturṇāṃ nityadhruvaśivaśāśvatapadānāṃ yathākramam ekaikasya padasya dvābhyāṃ dvābhyām uddeśanirdeśapadābhyām arthapravibhāgo yathāsūtram anugantavyaḥ | yad āha | nityo ’yaṃ śāriputra dharmakāyo ’nanyatvadharmākṣayadharmatayā | dhruvo ’yaṃ śāriputra dharmakāyo dhruvaśaraṇo ’parāntakoṭisamatayā | śivo ’yaṃ śāriputra dharmakāyo ’dvayadharmāvikalpadharmatayā | śāśvato ’yaṃ śāriputra dharmakāyo ’vināśadharmākṛtrima dharmatayeti |

此偈明何義。常恆清涼及不變等。此四種句。於無漏法界中次第一一句二二本二二釋義差別。如不增不減修多羅中說言。舍利弗。如來法身常。以不異法故。以不盡法故。舍利弗。如來法身恆。以常可歸依故。以未來際平等故。舍利弗。如來法身清涼。以不二法故。以無分別法故。舍利弗。如來法身不變。以非滅法故。以非作法故

de la ’dus ma byas kyi dbyiṅs la rtag pa daṅ | brtan pa daṅ | źi ba daṅ | g-yuṅ druṅ gi tshig ’di rnams las go rims ji lta ba bźin tshig re re’i don bstan pa daṅ | bśad pa’i tshig gñis gñis rnam par dbye ba ni mdo ji lta ba bźin śes par bya’o || mi zad yon tan daṅ ldan phyir || gźan ’gyur med bdag rtag pa’i don || mtha’ yi mu daṅ mtshuṅs pa’i phyir || skyabs kyi bdag ñid brtan pa’i don || rnam par mi rtog raṅ bźin phyir || gñis med chos ñid źi ba’i don || ma bcos yon tan ñid phyir ni || ’jig med don ni g-yuṅ druṅ ñid || ji skad du | śā ri’i bu mi zad pa’i chos ñid kyis na gźan du mi ’gyur ba’i chos kyi sku ’di ni rtag pa’o || śā ri’i bu phyi ma’i mtha’i mu daṅ mtshuṅs pa ñid kyis bstan pa’i skyabs su gyur pa’i chos kyi sku ’di ni brtan pa’o || śā ri’i bu rnam par mi rtog pa ñid kyis gñis su med pa’i chos kyi sku ’di ni źi ba’o || śā ri’i bu ma bcos pa’i chos ñid kyis ’jig pa med pa’i chos kyi sku ’di ni g-yuṅ druṅ ṅo źes gsuṅs pa yin no ||

Of these four terms, namely ‘eternal’, ‘everlasting’, ‘quiescent’ and ‘constant’, the distinction of the meaning of each term in regard of the Immutable Sphere is to be understood by each couple of terms showing ‘statement’ and ‘explanation’, respectively, according to the Scripture. It is said as follows: “This Absolute Body, O Śāriputra, is Eternal since it is of unalterable nature through its inexhaustible properties. This Absolute Body, O Śāriputra, is Everlasting, the everlasting refuge, because it exists as far as the farthest limit. Being of indiscriminative nature, O Śāriputra, this Absolute Body is Quiescent, of nondualistic nature. Being of uncreated nature, O Śāriputra, this Absolute Body is Constant, of undestructible character”.

asyām eva viśuddhāvasthāyām atyantavyavadānaniṣṭhāgamanalakṣaṇasya tathāgatagarbhasyāsaṃbhedārtham ārabhya ślokaḥ |
sa dharmakāyaḥ sa tathāgato yatas tad āryasatyaṃ paramārthanirvṛttiḥ |
ato na buddhatvamṛte ’rkaraśmivad guṇāvinirbhāgatayāsti nirvṛtiḥ || 84 || tatra pūrvaślokārdhena kiṃ darśayati |
dharmakāyādiparyāyā veditavyāḥ samāsataḥ |
catvāro ’nāsrave dhātau caturarthaprabhedataḥ || 85 ||

已說不變異。次說無差別。無差別者。即依此善淨時本際以來畢竟究竟自體相善淨如來藏無差別故。說一偈法身及如來聖讓與涅槃功德不相離如光不離日此初半偈示現何義。偈言略明法身等義一而名異依無漏界中四種義差別

śin tu rnam par dag pa mthar phyin pa’i de bźin gśegs pa’i sñiṅ po’i rnam par dag pa’i gnas skabs ’di ñid la dbye ba med pa’i don las brtsams te tshigs su bcad pa | gaṅ phyir da ni chos sku de ni de bźin gśegs || de ni ’phags pa’i bden pa don dam mya ṅan ’das || de phyir ñi daṅ zer bźin yon tan dbyer med pas || saṅs rgyas ñid las ma gtogs mya ṅan ’das pa med || de la tshigs su bcad pa phyed sṅa mas ci ston źe na | mdor na || zag med dbyiṅs la ni || don gyi rab tu dbye ba bźis || chos kyi sku la sogs pa yi || rnam graṅs bźir ni reg par bya ||

(X) ASAMBHEDA The Essence of the Tathāgata characterized as having reached the ultimate point of perfect purification in this pure state is of undifferentiated nature. With reference to this meaning of ‘undifferentiation’ we have one śloka. Kārikā It is the Absolute Body, it is the Tathāgata, Also it is the Holy Truth, the Highest Nirvāṇa; Therefore, being indivisible from qualities like the sun with its rays, There is no Nirvāṇa, apart from the Buddhahood. || || §1. Synonyms of the Essence of the Tathāgata. Here, what is shown by the former half of the śloka ? It should be known, in brief, There are synonyms, the Absolute Body and others Since [the Germ] in the Immaculate Sphere Has four meanings from different aspects. || ||

samāsato ’nāsrave dhātau tathāgatagarbhe caturo ’rthān adhikṛtya catvāro nāma paryāyā veditavyāḥ | catvāro ’rthāḥ katame |

此偈明何義。略說於無漏法界中依如來藏有四種義。依四種義有四種名應知。何等四義。

mdor bsdu na zag pa med pa’i dbyiṅs de bźin gśegs pa’i sñiṅ po la don bźi’i dbaṅ du byas nas miṅ gi rnam graṅs bźir rig par bya’o || don bźi gaṅ źe na |

In short, there are four meanings in regard to the Matrix of the Tathāgata as the Immaculate Sphere or Essence. In accordance with these meanings, there should be known synonyms. Then which are the meanings?

buddhadharmāvinirbhāgas tadgotrasya tathāgamaḥ |
amṛṣāmoṣadharmitvam ādiprakṛtiśāntatā || 86 ||

偈言佛法不相離及彼真如性法體不虛妄自性本來淨

saṅs rgyas chos dbyer med pa daṅ || de rigs de bźin thob pa daṅ || brdzun med slu med chos ñid daṅ || gdod nas raṅ bźin źi ñid do ||

It is indivisible from the Buddha’s Properties, Its Germ has been perfected as it is, It is not of false, deceptive nature, And it is quiescent from the very outset. || ||

buddhadharmāvinirbhāgārthaḥ | yam adhikṛtyoktam | aśūnyo bhagavaṃs tathā gatagarbho gaṅgānadīvālukāvyativṛttair avinirbhāgair amuktajñair acintyair buddhadharmair iti | tad gotrasya prakṛter acintyaprakārasamudāgamārthaḥ | yam adhikṛtyoktam | ṣaḍāyatana viśeṣaḥ sa tādṛśaḥ paraṃparāgato ’nādikāliko dharmatāpratilabdha iti | amṛṣāmoṣārthaḥ | yam adhikṛtyoktam | tatra paramārthasatyaṃ yad idam amoṣadharmi nirvāṇam | tat kasmād dhetoḥ | nityaṃ tadgotraṃ samadharmatayeti | atyantopaśamārthaḥ | yam adhikṛtyoktam | ādipariṇirvṛtta eva tathāgato ’rhan samyaksaṃbuddho ’nutpanno ’niruddha iti | eṣu caturṣv artheṣu yathāsaṃkhyam ime catvāro nāmaparyāyā bhavanti | tad yathā dharmakāyas tathāgataḥ paramārthasatyaṃ nirvāṇam iti | yata evam āha | tathāgatagarbha iti śāriputra dharmakāyasyaitad adhivacanam iti | nānyo bhagavaṃs tathāgato ’nyo dharmakāyaḥ | dharmakāya eva bhagavaṃs tathāgata iti | duḥkhanirodhanāmnā bhagavann evaṃguṇa samanvāgatas tathāgatadharmakāyo deśita iti | nirvāṇadhātur iti bhagavaṃs tathāgata dharmakāyasyaitad adhivacanam iti |

此偈明何義。佛法不相離者。依此義故。聖者勝鬘經言。世尊。不空如來藏。過於恆沙不離不脫。不思議佛法故。及彼真如性者。依此義故。六根聚經言。世尊。六根如是。從無始來畢竟究竟諸法體故。法體不虛妄者。依此義故。經中說言。世尊。又第一義諦者。謂不虛妄涅槃是也。何以故。世尊。彼性本際來常以法體不變故。自性本來淨者。依此義故。經中佛告文殊師利。如來應正遍知本際以來入涅槃故。又復依此四義。次第有四種名。何等為四。一者法身。二者如來。三者第一義諦。四者涅槃。以是義故。不增不減經言。舍利弗言。如來藏者。即是法身故。又復聖者勝鬘經言。世尊。不離法身有如來藏。世尊。不離如來藏有法身。世尊。依一苦滅諦說名如來藏。世尊。如是說如來法身無量無邊功德。世尊言。涅槃者。即是如來法身故。

saṅs rgyas kyi chos rnam par dbye ba med pa’i don ni gaṅ gi dbaṅ du mdzad nas | bcom ldan ’das de bźin gśegs pa’i sñiṅ po ni rnam par dbye ba med pa | bral mi śes pa | bsam gyis mi khyab pa’i saṅs rgyas kyi chos gaṅ gā’i kluṅ gi bye ma las ’das pas mi stoṅ pa’o źes gsuṅs so || de’i rigs raṅ bźin gyis bsam gyis mi khyab pa’i rnam pa thob pa’i don ni gaṅ gi dbaṅ du mdzad nas | brgyud nas ’oṅs pa’i thog ma med pa’i chos ñid thob pa de ni skye mched drug gi khyad par de ’dra ba yin no źes gsuṅs pa yin no || brdzun pa med pa daṅ slu ba med pa’i don ni gaṅ gi dbaṅ du mdzad nas | de la don dam pa’i bde na pa ni mi slu ba’i chos can gyi mya ṅan las ’das pa ni gaṅ yin pa ste | de ci’i phyir źe na | rigs de ni gtan du źi ba’i chos ñid kyis na rtag pa’o źes gsuṅs pa yin no || gtan du ñe bar źi ba’i don ni gaṅ gi dbaṅ du mdzad nas | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ni gdod ma nas yoṅs su mya ṅan las ’das pa ñid de | skye ba med pa ’gag pa med pa’o źes gsuṅs so || don bźin po ’di dag la ni go rims ji lta ba bźin du miṅ gi rnam graṅs ’di bźir ’gyur te | ’di lta ste | chos kyi sku daṅ | de bźin gśegs pa daṅ | don dam pa’i bden pa daṅ | mya ṅan las ’das pa źes bya ba ste | gaṅ gi phyir ’di skad ces | śā ri’i bu de bźin gśegs pa’i sñiṅ po źes bya ba ’di ni chos kyi sku’i tshig bla dags so źes bya ba daṅ | bcom ldan ’das de bźin gśegs pa gźan la | chos kyi sku gźan pa ni ma lags kyi | bcom ldan ’das chos kyi sku ñid de bźin gśegs pa lags so źes bya ba daṅ | bcom ldan ’das sdug bsṅal ’gog pa źes bgyi ba yon tan ’di lta bu daṅ ldan pa’i de bźin gśegs pa’i chos kyi skur bstan to źes bya ba daṅ | bcom ldan ’das mya ṅan las ’das pa’i dbyiṅs źes bgyi ba ’di ni de bźin gśegs pa’i chos kyi sku’i tshig bla dgas lags so źes gsuṅs pa yin no ||

1) The first meaning: [the Essence of the Buddha] is indivisible from the Buddha’s properties. With reference to this meaning, it is said as follows “Lord, the Matrix of the Tathāgata is not empty [because it is endowed] with the Buddha’s Properties which are inconceivable, indivisible, inseparable [from Wisdom] and are greater in number than the sands of the Gaṅga”. 2) The second meaning: Its Germ, i.e. the Innate Nature has been perfected in an inconceivable manner. With reference to this point, it is said as follows: “[This Germ], having attained the Absolute Essence, has come down since beginningless time from one existence to another existence aśuming various forms consisting of six organs of cognitions, i.e. in the form of various living beings”. 3) The third meaning: It is not of false, deceptive nature. With reference to this point, it is said as follows: “Here, that which is the Highest Truth is Nirvāṇa, whose nature is undeceptive. For what reason? Because the Germ is eternal by its being quiescent”. 4) The fourth meaning: It is of the nature of absolute quiescence. With reference to this point, it is said as follows: Being in Nirvāṇa from the very outset, the Tathāgata, the Arhat, ie Perfectly enlightened One is of neither origination nor destruction. For these four meanings, there are four synonyms, namely, the Absolute Body; the Tathāgata; the Highest Truth, and the Nirvāṇa, respectively. It is said as follows: “The Matrix of the Tathāgata, Śāriputra, is the name for the Absolute Body. “Lord, the Tathāgata and the Absolute Body, these both are not different from each other. The Absolute Body is, Lord, nothing but the Tathāgata”. “Under the name of the Extinction of the Suffering, Lord, there is indicated the Absolute Body of the Tathāgata, being endowed with such properties”. “The Sphere of the Nirvāṇa, Lord, is the name for the Absolute Body of the Tathāgata”.

tatrāpareṇa ślokārdhena kiṃ darśayati |
sarvākārābhisaṃbodhiḥ savāsanamaloddhṛtiḥ |
buddhatvam atha nirvāṇam advayaṃ paramārthataḥ || 87 ||

後半偈者。示現何義。偈言覺一切種智離一切習氣佛及涅槃體不離第一義

de la tshigs su bcad pa phyed phyi mas ci bstan źe na | rnam kun mṅon par byaṅ chub daṅ || dri ma bag chags bcas spaṅs pa || saṅs rgyas mya ṅan ’das pa ni || dam pa’i don du gñis med ñid ||

§2. The Point: Buddhahood is Nirvāṇa. Now, what is shown by the latter half of the śloka? Being the Perfect Enlightenment in all aspects, And being the removal of pollutions along their root, Buddhahood and Nirvāṇa Are one and the same in the highest viewpoint. ||||

yata ete catvāro ’nāsravadhātuparyāyās tathāgatadhātāv ekasminn abhinne ’rthe samavasaranti | ata eṣām ekārthatvād advayadharmanayamukhena yac ca sarvākārasarva dharmābhisaṃbodhād buddhatvam ity uktaṃ yac ca mahābhisaṃbodhāt savāsanamalaprahāṇān nirvāṇam ity uktam etad ubhayam anāsrave dhātāv advayam iti draṣṭavyam abhinnam acchinnam | sarvākārair asaṃkhyeyair acintyair amalair guṇaiḥ | abhinnalakṣaṇo mokṣo yo mokṣaḥ sa tathāgata iti || yad uktam arhatpratyekabuddhaparinirvāṇam adhikṛtya | nirvāṇam iti bhagavann upāya eṣa tathāgatānām iti | anena dīrghādhvapariśrāntānām aṭavīmadhye nagaranirmāṇavad avivartanopāya eṣa dharmaparameśvarāṇāṃ samyaksaṃbuddhānām iti paridīpitam | nirvāṇādhigamād bhagavaṃs tathāgatā bhavanty arhantaḥ samyaksaṃbuddhāḥ sarvāprameyācintyaviśuddhiniṣṭhāgataguṇasamanvāgatā iti | anena caturākāraguṇaniṣpatsvasaṃbhinnalakṣaṇaṃ nirvāṇam adhigamya tadātamakāḥ samyaksaṃbuddhā bhavantīti | buddhatvanirvāṇayor avinirbhāgaguṇayogād buddhatvam antareṇa kasyacin nirvāṇādhigamo nāstīti paridīpitam | tatra tathāgatānām anāsrave dhātau sarvākāravaropetaśūnyatābhinirhārataś citrakara dṛṣṭāntena guṇasarvatā veditavyā |

此四種名。於如來法身無漏界中一味一義不相捨離。是故雖復有四種名。而彼四義不離一法門。不離一法體。此以何義所證一切法。覺一切智。及離一切智障煩惱障習氣。此二種法於無漏法界中不異不差別不斷不相離。以是義故。大般涅槃經中偈言無量種功德一切不思議不差別解脫解脫即如來以是義故。聖者勝鬘經言。世尊。言聲聞辟支佛得涅槃者。是佛方便故。此明何義。言聲聞辟支佛有涅槃者。此是諸佛如來方便。見諸眾生於長道曠野遠行疲惓。恐有退轉。為止息故造作化城。如來如是於一切法中得大自在大方便故。故明如是義。世尊如來應正遍知證平等涅槃。一切功德無量無邊不可思議清淨畢竟究竟。此明何義。依四種義。畢竟功德諸佛如來無差別。涅槃相無上果中佛及涅槃。一切功德不相捨離。若離佛地果中證智。更無餘人有涅槃法。示現如是義。依一切種智。於諸佛如來無漏法界中譬喻示現。此明何義。寶鬘經中畫師譬喻。示現具足一切功德應知偈言

gaṅ gi phyir zag pa med pa’i dbyiṅs kyi rnam graṅs bźi po ’di dag de bźin gśegs pa’i khams kyi don gcig la yaṅ dag par ’du ba de’i phyir | ’di dag don gcig pas gñis su med pa’i chos kyi tshul gyi sgo nas chos thams cad rnam pa thams cad du mṅon par rdzogs par byaṅ chub pa’i phyir saṅs rgyas ñid ces brjod pa gaṅ yin pa daṅ | lhan cig mṅon par rdzogs par byaṅ chub pas bag chags daṅ bcas pa’i dri ma spaṅs pa’i phyir mya ṅan las ’das pa źes brjod pa ’di gñis ka yaṅ zag pa med pa’i dbyiṅs la dbyer med bcad du med de | gñis su med do źes bya bar blta bar bya’o || rnam pa thams cad graṅs med pa || bsam med dri med yon tan daṅ || dbyer med mtshan ñid thar pa ste || thar pa gaṅ de de bźin gśegs || źes bya ba ’di ni ji skad du | dgra bcom pa daṅ raṅ saṅs rgyas kyi mya ṅan las ’das pa’i dbaṅ du mdzad nas | bcom ldan ’das mya ṅan las ’das pa źes bgyi ba ’di ni | de bźin gśegs pa rnams kyi thabs lags so źes gsuṅs ba yin te | ’dis ni lam riṅ pos dub pa rnams la ’brog dgon pa’i dbus su groṅ khyer sprul pa bźin du ’di ni chos kyi dbaṅ phyug dam pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyi mi ldog pa’i thabs yin no źes bstan pa yin no || bcom ldan ’das de bźin || gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams ni mya ṅan las ’das pa thob pa’i phyir | thams cad gźal du med pa | bsam gyis mi khyab pa | rnam par dag pa’i mthar phyin pa’i yon tan daṅ ldan pa’o źes bya ba ni yon tan rnam pa bźi grub pa daṅ | dbyer med pa’i mtshan ñid mya ṅan las ’das pa thob pas | de’i bdag ñid yaṅ dag par rdzogs pa’i saṅs rgyas su ’gyur ba’i phyir na saṅs rgyas daṅ mya ṅan las ’das pa dag rnam par dbye ba med pa’i yon tan daṅ ldan pa’i phyir na saṅs rgyas ñid med par ’ga’ yaṅ mya ṅan las ’das pa thob pa med do źes bstan pa yin no || de la zag pa med pa’i dbyiṅs la rnam pa thams cad kyi mchog daṅ ldan pa’i stoṅ pa ñid mṅon par bsgrubs pas de bźin gśegs pa rnams kyi yon tan thams cad pa ñid ni ri mo mkhan gyi dpes rig par bya ste |

These four synonyms of the Immaculate Essence converge into the undifferentiated meaning of the Essence of the Tathāgata. Therefore, these four are one in their sense, and hence, by means of the Doctrine of nonduality, the following fact is to be known. Namely, that which is called ‘Buddhahood’ because of its Perfect Enlightenment regarding all kinds of phenomena, and that which is called ‘Nirvāṇa’ because of its removal of pollutions along with their remaining forces which takes place simultaneously with the Perfect Enlightenment, these two are non-dual, indivisible and inseparable in the Immaculate Sphere. [So it is said]: “Liberation is of the characteristic Indivisible from the properties, which are Of all kinds, innumerable, unthinkable and immaculate ; This Liberation, that is the Tathāgata”. Also, it is said in the Scripture with reference to the Nirvāṇa of the Arhat and Pratyekabuddha: “[Here], O Lord, the Nirvāṇa is merely a means used by the Tathāgata”. By this passage it is explained that this [Nirvāṇa of the Arhats and the Pratyekabuddhas] is a means made by the Perfectly Enlightened Ones who have the highest Controlling Power on [all] phenomena in order to protect them i.e. Arhats and Pratyekabuddhas against retreat; it is just like the illusory city in the forest made for the travellers who are tired after their long way [in order to encourage them]. [On the other hand] it is said: “By reason of having attained Nirvāṇa, O Lord, the Tathāgatas, the Arhats, the Perfectly Enlightened Ones are endowed with properties showing the ultimate point of the entireness, immeasurebility, inconceivability and purity”. By this passage it is explained that, having realized the Nirvāṇa which is characterized as being inseparable from the accomplishment of properties of four kinds, the Perfectly Enlightened Ones identify themselves with Nirvāṇa; therefore, as both of these, Buddhahood and Nirvāṇa, are endowed with inseparable properties, no one can realize Nirvāṇa apart from Buddhahood.. §3. The Parable of the Painters. Now, in the Immaculate Sphere, the Buddhas are possessed of all kinds of properties since they have accomplished the Non-substantiality endowed with all sorts of excellency. This is here to be known through the illustration of the painters.

anyonyakuśalā yadvad bhaveyuś citralekhakāḥ |
yo yad aṅgaṃ prajānīyāt tad anyo nāvadhārayet || 88 || atha tebhyaḥ prabhū rājā prayacched dūṣyam ājñayā |
sarvair evātra yuṣmābhiḥ kāryā pratikṛtir mam || 89 || tatas tasya pratiśrutya yuñjeraṃś citrakarmaṇi |
tatraiko vyabhiyuktānām anyadeśagato bhavet || 90 || deśāntaragate tasmin pratimā tadviyogataḥ |
na sā sarvāṅgasaṃpūrṇā bhaved ity upamā kṛtā || 91 || lekhakā ye tadākārā dānaśīlakṣamādayaḥ |
sarvākāravaropetā śūnyatā pratimocyate || 92 ||

如種種畫師所知各差別彼一人知分第二人不知有自在國王 ……諸畫師言於彼摽畫處具足作我身國中諸畫師一切皆下手若不闕一人乃成國王像由無彼一人國王像不成以其不滿足一切身分故所言畫師者喻檀戒等行言國王像者示一切種智一人不在者示現少一行王像不成者空智不具足

ji ltar ri mo ’dri byed pa || gźan daṅ gźan la mkhas pa dag || gaṅ źig yan lag gaṅ śes pa || de gźan des zin med par ’gyur || des na ’di la khyed kun gyis || ṅa yi gzugs ni gyis śig ces || mṅa’ bdag rgyal pos de dag la || bka’ yis ras ni byin pa daṅ || de las de ni thos gyur te || ri mo’i las la rab sbyor ro || de la mṅon par sbyor rnams las || gcig cig yul gźan soṅ gyur na || de ni yul gźan soṅ bas na || de ma tshaṅ phyir ri mo de || yan lag thams cad yoṅs rdzogs par || mi ’byuṅ bźin śes dper byas so || de rnams ’dri byed gaṅ dag yin || sbyin daṅ tshul khrims bzod la sogs || rnam pa kun gyi mchog ldan pa || de la mṅon par sbyin rnams kyis || stoṅ pa ñid ni gzugs su brjod ||

Suppose there were some painters, [Each of them] expert in, a different sphere, So that whatever skill possessed by one of them, The others could not understand. || || Then a mighty king would give them A painting cloth with the following commandment: On this [cloth] ye all should draw my portrait. || 89 || Then the painters, having promised [to the king], Would start their work of painting. Of these [painters] engaged in this work, One would have gone abroad. || 90 || Because of his absence during his This picture would remain Without the completion of all parts; Thus the parable is made. || 91 || The painters who are meant here are Charity, Morals, Patience and other dispositions, Being endowed with all kinds of these excellencies, The Non-substantiality is called the picture. || 92 ||

tatraiṣām eva dānādīnām ekaikasya buddhaviṣayāparyantaprakārabhedabhinnatvāda parimitatvaṃ veditavyam | saṃkhyāprabhāvābhyām acintyatvam | mātsaryādi vipakṣamalavāsanāpakarṣitatvād viśuddhiparamatvam iti | tatra sarvākāravaropetaśūnyatāsamādhimukhabhāvanayānutpattikadharmalābhād acalāyāṃ bodhisattvabhūmāv avikalpaniśchidranirantarasvarasavāhimārgajñānasaṃniśrayeṇa tathāgatānām anāsrave dhātau guṇasarvatā samudāgacchati | sādhumatyāṃ bodhisattvabhūmāv asaṃkhyeya samādhidhāraṇīmukhasamudrair aparimāṇabuddhadharmaparigrahajñānasaṃniśrayeṇa guṇāprameyatā samudāgacchati | dharmameghāyāṃ bodhisattvabhūmau sarvatathāgata guhyasthānāviparokṣajñānasaṃniśrayeṇa guṇācintyatā samudāgacchati | tada nantaraṃ buddhabhūmyadhigamāya sarvasavāsanakleśajñeyāvaraṇavimokṣajñānasaṃniśrayeṇa guṇaviśuddhiparamatā samudāgacchati | yata eṣu caturṣu bhūmijñānasaṃniśrayeṣv arhatpratyekabuddhā na saṃdṛśyante tasmāt te dūrībhavanti caturākāraguṇapariniṣpattyasaṃbhinnalakṣaṇān nirvāṇadhātor ity uktam |

此偈明何義。以是義故。寶鬘經言。善男子。諦聽諦聽。我今為汝說此譬喻。善男子。譬如三千大千世界所有眾生悉善知畫。其中或有善能泥塗。或能磨彩。或曉畫身不曉手足。或曉手足不曉面目。時有國王。以一張疊與是諸人而告之言。凡能畫者皆悉聚集。於此疊上畫吾身像。爾時諸人悉來集聚。隨其所能而共作之。有一畫師。以緣事故竟不得來。諸人畫已持共上王。善男子。可言諸人悉集作不。不也。世尊。善男子。我說此喻其義未顯。善男子。一人不來。故不得言一切集作。亦不得言像已成就。佛法行者亦復如是。若有一行不成就者。則不名具足如來正法。是故要當具足諸行名為成就無上菩提故。又此檀等諸波羅蜜一一差別。唯是如來所知境界。如來知彼種種差別無量無邊應知。以彼算數自在力等不能思議故。以對治彼慳等諸垢。是故得成清淨檀等諸波羅蜜。又以修行一切種一切空智及種種三昧門。於第八菩薩不動地中不分別一切菩薩地。無間無隔自然依止道智。修行得無生法忍。成就具足如來無漏戒。成就一切功德。於第九菩薩善慧地中依阿僧祇三昧陀羅尼海門。攝取無量無邊諸佛之法依止。解一切眾生根智。成就無量無邊功德空智。得無生法忍。於第十菩薩法雲地中依止一切如來現前蜜智智。成就無量無邊功德聚。得無生空法忍。次後得諸三昧。斷一切煩惱障智障。依止諸解脫門智。成就清淨彼岸功德。具足得一切種一切空智。以如是等四種地智中非聲聞辟支佛地。以彼聲聞辟支佛等去之甚遠。以是義故。說彼四種成就不差別涅槃界。是故偈言

de la sbyin pa la sogs pa ’di dag ñid las re re yaṅ saṅs rgyas kyi yul la mtha’ yas par rnam pa’i rab tu dbye bar tha dad pa’i phyir tshad med par rig par bya’o || graṅs daṅ mthu dag gis ni bsam gyis mi khyab pa ñid do || ser sna la sogs pa mi mthun pa’i phyogs kyi bag chags bsal ba’i phyir ni rnam par dag pa mchog ñid do || de la rnam pa thams cad kyi mchog daṅ ldan pa’i stoṅ pa ñid kyi tiṅ ṅe ’dzin gyi sgo bsgoms pas mi skye ba’i chos ñid thob pa’i phyir | byaṅ chub sems dpa’i sa mi g-yo ba rnam par mi rtog pa skyon med pa rgyun mi ’cad par raṅ gi ṅaṅ gis ’jug pa’i lam śes pa la brten pas na zag pa med pa’i dbyiṅs la de bźin gśegs pa rnams kyi yon tan thams cad pa ñid yaṅ dag par ’grub po || byaṅ chub sems dpa’i sa legs pa’i blo gros la tiṅ ṅe ’dzin daṅ gzuṅs kyi sgo brgya stoṅ graṅs med pa dag gis tshad med pa’i saṅs rgyas kyi chos yoṅs su ’dzin pa’i śes pa la brten pas ni || yon tan tshad med pa ñid yaṅ dag par ’grub po || byaṅ chub sems dpa’i sa chos kyi sprin la de bźin gśegs pa thams cad kyi gsaṅ ba’i gnas lkog tu ma gyur pa’i śes pa la brten pas na | yon tan bsam gyis mi khyab pa ñid mṅon par ’grub po || de’i rjes thogs su saṅs rgyas kyi sa thob pa’i phyir bag chags daṅ bcas pa’i ñon moṅs pa daṅ śes bya’i sgrib pa mtha’ dag las grol ba’i śes pa la brten pas na | rnam par dag pa mchog gi yon tan ñid yaṅ dag par ’grub po || gaṅ gi phyir sa’i ye śes kyi rten bźi po ’di dag la dgra bcom pa daṅ raṅ saṅs rgyas rnams mthoṅ ba med pa de’i phyir de dag ni yon tan rnam pa bźi grub pa daṅ | dbyer med pa’i mtshan ñid mya ṅan las ’das pa’i dbyiṅs las riṅ du gyur pa yin no źes bya ba’o ||

Here, of these [excellent virtues], charity and the rest, each one is differentiated into limitless varieties in accordance with the Buddha’s Sphere [of activity]. Therefore, it should be known as ‘immeasurable’. On account of its number and power, it should be known as being ‘inconceivable’ and, having exterminated the remaining force of pollutions, by its enemies, in the form of’ envy “ etc., [each virtue] is to be known as being ‘pure’. Now, through practice by means of Meditation on the Non-substantiality endowed with all sorts of excellencies, the Non-origination of [all] the elements is realized. Because of this realization, [Bodhisattvas can] ascend to their 8th Stage called Acalā (Immovable), where they can get the knowledge of the Path which is indiscriminative, faultless, without any break and bearing its own taste. On the basis of this knowledge, the entireness of Buddhas’ properties in the Immaculate Sphere is completed. On the Stage of Bodhisattva called Sādhumati (perfect Knowledge), by means of immeasurable forms of Meditation and magic formulas like the ocean, they can obtain the knowledge for aśuming the immeasurable properties of the Buddha. On the basis of this knowledge, the ‘immeasurability’ of [Buddhas ‘] properties is completed. On the Bodhisattva’s [last] Stage called Dharmameghā, basing himself upon the knowledge revealing the secret state of all the Buddhas, the ‘inconceivability’ of Buddhas’ properties is completed. Immediately after this stage, on the basis of knowledge which leads to the liberation from all impediments on account of Defilements and Knowables along with their remaining forces, aiming at the acquisition of the Stage of Buddha, the highest ‘purity’ of Buddhas’ properties is completed. As the Arhats and the Pratyekabuddhas cannot perceive these four knowledges, the foundations of these Stages [above Acalā], they are said to be far from the Sphere of the Nirvāṇa characterized as being indivisible from the accomplishment of the properties of the [above mentioned] four kinds.

prajñājñānavimuktīnāṃ dīptispharaṇaśuddhitaḥ |
abhedataś ca sādharmyaṃ prabhāraśmyarkamaṇḍalaiḥ || 93 ||

慧智及解脫不離法界體無差涅槃界日相似相對

śes rab ye śes rnam grol rnams || gsal daṅ ’phro daṅ dag phyir daṅ || tha dad med phyir ’od daṅ zer || ñi ma’i dkyil ’khor rnams daṅ mtshuṅs ||

(§4. Similarity of the Buddhahood to the Sun.) The Intellect, the Wisdom and the Liberation Are [respectively] bright, radiant, and clear, And they are inseparable from [the Absolute Essence]; Therefore, they are similar to the light, The rays, and the disk of the sun. || 93 ||

yayā prajñayā yena jñānena yayā vimuktyā sa caturākāraguṇaniṣpattya saṃbhinnalakṣaṇo nirvāṇadhātuḥ sūcyate tāsāṃ yathākramaṃ tribhir ekena ca kāraṇena caturvidham ādityasādharmyaṃ paridīpitam | tatra buddhasāntānikyā lokottara nirvikalpāyāḥ paramajñeyatattvāndhakāravidhamanapratyupasthānatayā prajñāyā dīpti sādharmyam | tatpṛṣṭhalabdhasya sarvajñajñānasya sarvākāraniravaśeṣajñeyavastu pravṛttatayā raśmijālaspharaṇasādharmyam | tadubhayāśrayasya cittaprakṛtivimukter atyantavimalaprabhāsvaratayārkamaṇḍalaviśuddhisādharmyam | tisṛṇām api dharma dhātvasaṃbhedasvabhāvatayā tattrayāvinirbhāgasādharmyam iti |

此偈明何義。以何等慧以何等智。以何等解脫。彼三不離法界實體。明彼四種功德成就無差別涅槃界。偈言無差別涅槃界故。為彼四種義次第故。有四種相似相對法應知。何第為四。一者佛法身中依出世間無分別慧。能破第一無明黑闇。彼光明照相似相對法應知。偈言慧故。日相似相對故。二者依智故。得一切智智知一切種。照一切事放光明羅網。相似相對法應知。偈言智故。日相似相對故。三者依止彼二自性清淨心解脫。無垢離垢光明輪清淨。相似相對法應知。偈言解脫故。日相似相對法故。四者即此三種不離法界。不離實體。不相捨離。相似相對法應知。偈言不離法界體故。日相似相對故。是故偈言

śes rab gaṅ daṅ ye śes gaṅ daṅ rnam par grol ba gaṅ gis yon tan rnam pa bźi ’grub pa daṅ | dbye ba med pa’i mtshan ñid kyi mya ṅan las ’das pa’i dbyiṅs de mtshon par byed pa de dag ni go rims ji lta ba bźin du gsum daṅ | rnam pa gcig gis ñi ma daṅ chos mthun par rnam pa bźin bstan te | de la saṅs rgyas kyi rgyud la mṅa’ ba ’jig rten las ’das pa rnam par mi rtog pa’i śes rab ni śes bya’i de kho na ñid dam pa’i mun pa sel ba ñe bar gnas pa’i phyir || ’od gsal ba daṅ chos mtshuṅs so || de’i rjes la thob pa’i śes bya thams cad kyi ye śes ni śes bya’i dṅos po ma lus pa’i rnam pa thams cad la ’jug pas na | ’od zer gyi dra ba ’phro ba daṅ chos mtshuṅs so || de gñis ka’i rten sems kyi raṅ bźin rnam par grol ba ni śin tu dri ma med ciṅ ’od gsal ba ñid kyis ñi ma’i dkyil ’khor rnam par dag pa daṅ chos mtshuṅs so || gsum ka yaṅ chos kyi dbyiṅs daṅ dbyer med pa’i raṅ bźin ñid kyis gsum po de rnam par dbye ba med pa daṅ chos mtshuṅs so ||

That which is indicated as the Sphere of the Nirvāṇa characterized as being inseparable from the accomplishment of four kinds of properties through the Intellect, the Wisdom and the Liberation, is explained to have similarity to the sun in four aspects, namely, by three aspects on account of the Intellect, etc., respectively, and by one [in general]. Here in the Buddha’s body, 1) The transcendental Intellect which is supermundane and indiscriminative is, through its engaging in the destruction of darkness [that hides] the highest true Essence of everything cognizable, akin to the light [of the sun]; 2) The Wisdom of Omniscience which is attained subsequently is, through its penetrating everything knowable of all kinds, without exception, akin to the radiance of the net of rays; 3) The Liberation of the Innate Mind, the basis of the above two Intellect and Wisdom, has a resemblance to the purity of the disk of the sun through its being perfectly free from pollution and its being radiant; and 4) As these three are undifferentiated from the Absolute Essence, there is a similarity the light and others through their indivisibility [from the sun].

ato ’nāgamya buddhatvaṃ nirvāṇaṃ nādhigamyate |
na hi śakyaḥ prabhāraśmī nirvṛjya prekṣituṃ raviḥ || 94 ||

不證諸佛身涅槃不可得如棄捨光明日不可得見

des na saṅs rgyas ma thob par || mya ṅan ’das pa mi ’thob ste | ’od daṅ ’od zer spaṅs nas ni || ñi ma blta bar mi nus bźin ||

Therefore, without the acquisition of Buddhahood, There is no attainment of Nirvāṇa, Just as it is impośible to see the sun, Avoiding its light and rays. || 94 ||

yata evam anādisāṃnidhyasvabhāvaśubhadharmopahite dhātau tathā gatānām avinirbhāgaguṇadharmatvam ato na tathāgatatvam asaṅgāpratihataprajñājñāna darśanam anāgamya sarvāvaraṇavimuktilakṣaṇasya nirvāṇadhātor adhigamaḥ sākṣāt karaṇam upapadyate prabhāraśmyadarśina iva sūryamaṇḍaladarśanam |

此偈明何義。以如向說無漏法界中無始世界來諸佛法身中無漏諸法一切功德不相捨離。以是義故。遠離如來無障無礙。法身智慧離一切障。涅槃體相不可得見。不可得證。如離日光明無日輪可見。

gaṅ gi phyir thog ma med nas ñe bar gnas pa’i raṅ bźin dge ba’i chos daṅ ldan pa’i khams de la de bźin gśegs pa rnams kyi yon tan rnam par dbye ba med pa’i chos ñid yin pa de’i phyir | chags pa med pa thogs pa med pa’i ye śes kyi gzigs pa mṅa’ ba’i de bźin gśegs pa ma thob par sgrib pa thams cad las rnam par grol ba’i mtshan ñid mya ṅan las ’das pa’i rtogs pa mṅon du byed par mi ’thad de | ’od daṅ ’od zer ma mthoṅ bar ñi ma’i dkyil ’khor mi mthoṅ ba bźin no ||

Thus, within the Essence [of the Buddha] which is endowed with the virtuous qualities as its own nature constantly aśociated since beginningless time, there exists the Essential nature, of the indivisible properties of Tathāgatas. Therefore, unless the Buddhahood, i.e. the true introspection by the Intellect free from attachment and of no hindrance, is understood, the acquisition will not take place, i.e. the realization of the Sphere of Nirvāṇa characterized as the liberation from all the impediments, just as we cannot see the disk of the sun without perceiving its light and rays.

ata evam āha | na hi bhagavan hīnapraṇītadharmāṇāṃ nirvāṇādhigamaḥ | samadharmāṇāṃ bhagavan nirvāṇādhigamaḥ samajñānānāṃ samavimuktīnāṃ samavimuktijñānadarśanānāṃ bhagavan nirvāṇādhigamaḥ | tasmād bhagavan nirvāṇadhātur ekarasaḥ samarasa ity ucyate | yad uta vidyāvimuktiraseneti |

以是義故。聖者勝鬘經言。法無優劣故得涅槃。知諸法平等智故得涅槃。平等智故得涅槃。平等解脫故得涅槃。平等解脫知見故得涅槃。是故世尊說。涅槃界一味等味。謂明解脫一味故

de ñid kyi phyir bcom ldan ’das dman pa daṅ | gya nom pa’i chos la ni mya ṅan las ’das pa rtogs pa ma mchis lags so || bcom ldan ’das mya ṅan las ’das pa rtogs pa ni śes rab mtshuṅs pa’i chos rnams kyi lags so || bcom ldan ’das mya ṅan las ’das pa ni ye śes mtshuṅs pa daṅ | rnam par ’grol ba mtshuṅs pa daṅ | rnam par grol ba’i ye śes mthoṅ ba mtshuṅs pa rnams kyi lags so || bcom ldan ’das de’i slad du mya ṅan las ’das pa’i dbyiṅs ni ro gcig pa ro mtshuṅs pa źes brjod do || ’di lta ste | rig pa daṅ rnam par grol ba’i ros so źes gsuṅs so ||

Therefore, it is said: “O Lord, there is no acquisition of the Nirvāṇa for [those who maintain] the inferiority or superiority of [all] thc elements. The acquisition of the Nirvāṇa is, O Lord, available [only] to [those who know] the equality of all the elements. [In other words], O Lord, it is for those who have the Wisdom of equality, those who have the liberation of equality, or those who have attained the true introspection through the liberation of equality. Therefore, O Lord, it is said the Sphere of the Nirvāṇa is of unique taste, of equal taste. That is to say, [it is of one and the same] taste with Wisdom and Liberation”.

IX. THE 9 ILLUSTRATIONS ON THE GERM COVERED WITH DEFILEMENTS

jinagarbhavyavasthānam ity evaṃ daśadhoditam |
tatkleśakośagarbhatvaṃ punar jñeyaṃ nidarśanaiḥ || 95 ||

論曰偈言向說如來藏十種義示現次說煩惱纏以九種譬喻

de ltar rgyal ba’i sñiṅ po ni || rnam gźag rnam pa bcu źes brjod || ñon moṅs sbubs na gnas pa de || dpe dag gis ni śes par bya ||

The 9 Illustrations according to the Tathāgatagarbhasūtra. Thus have been explained the characteristics Of the Matrix of the Buddha from 10 aspects; Now, this Matrix, as concealed by the covering of dcfilcments Is to be known by the following illustrations. || 95 ||

ity etad aparāntakoṭisamadhruvadharmatāsaṃvidyamānatām adhikṛtya daśavidhenārthena tathāgatagarbhavyavasthānam uktam | punar anādisāṃnidhyāsaṃbaddhasvabhāvakleśakośa tām anādisāṃnidhyasaṃbaddhasvabhāvaśubhadharmatāṃ cādhikṛtya navabhir udāharaṇair aparyantakleśakośakoṭigūḍhas tathāgatagarbha iti yathāsūtram anugantavyam | navodāharaṇāni katamāni |

此偈明何義。向依如來藏說無始世界來彼法恆常住法體不轉變。明如來藏有十種義。自此以下依無始世界來煩惱藏所纏。說無始世界來自性清淨心具足法身。以九種譬喻明如來藏。過於恆沙煩惱藏所纏。如修多羅說應知。九種譬喻者。如偈說言

de ltar phyi ma’i mtha’i mu daṅ mtshuṅs pa rtag pa’i chos ñid rig par bya ba ñid kyis dbaṅ du byas nas don rnam pa bcus | de bźin gśegs pa’i sñiṅ po ’di rnam par gźag pa bśad pa yin no || thog ma med pa’i dus nas ñe bar gnas pa ma ’brel ba’i raṅ bźin gyi ñon moṅs pa’i sbubs ñid daṅ | thog ma med pa’i dus nas ñe bar gnas pa brel ba’i raṅ bźin dag pa’i chos ñid kyi dbaṅ du byas nas | dpe dgus de bźin gśegs pa’i gñen po ñon moṅs pa’i sbubs bye ba mtha’ yas pas gtums pa ni | mdo ji lta ba bźin rtogs par bya’o || dpe dgu gaṅ źe na |

Thus, with reference to the existence of the Essential Nature, as eternal as the ultimate limit [of the world], we have hitherto explained the characteristics of the Matrix of the Tathāgata from 10 points of View. And hereafter, with reference to the fact that the covering of defilcments is Essentially unconnected [with the Innate Mind] although aśociating with it since the beginninglcś time and the pure Essential Nature, likewise aśociating since the beginningless time, Essentially connected with it [as being its own nature], it should be understood, by illustrations based upon the Scripture, that the Matrix of the Tathāgata is concealed by the limitless coverings of defilements. Which are the 9 illustrations?

buddhaḥ kupadme madhu makṣikāsu tuṣesu sārāṇy aśucau suvarṇam |
nidhiḥ kṣitav alpaphale ’ṅkurādi praklinna vastreṣu jinātmabhāvaḥ || 96 || jaghanyanārījaṭhare nṛpatvaṃ yathā bhaven mṛtsu ca ratnabimbam |
āgantukakleśamalāvṛteṣu sattveṣu tadvat sthita eṣa dhātuḥ || 97 || padmaprāṇituṣāśucikṣitiphalatvakpūtivastrāvarastrīduḥkhajvalanābhitaptapṛthivīdhātuprakāśā malāḥ |
buddhakṣaudrasusārakāñcananidhinyagrodharatnākṛtidvīpāgrādhiparatnabimbavimalaprakhyaḥ sa dhātuḥ paraḥ || 98 || kutsitapadmakośasadṛśāḥ kleśāḥ |
buddhavat tathāgatadhātur iti |
yathā vivarṇāmbujagarbhaveṣṭitaṃ tathāgataṃ dīptasahasralakṣaṇaṃ |
naraḥ samīkṣyāmaladivyalocano vimocayed ambujapattrakośataḥ || 99 || vilokya tadvat sugataḥ svadharmatām avīcisaṃstheṣv api buddhacakṣuṣā |
vimocayaty āvaraṇād anāvṛto ’parāntakoṭi sthitakaḥ kṛpātmakaḥ || 100 || yadvat syād vijugupsitaṃ jalaruhaṃ saṃmiñji taṃ divyadṛk tadgarbhasthitam abhyudīkṣya sugataṃ patrāṇi saṃchedayet |
rāgadveṣamalādikośanivṛtaṃ saṃbuddhagarbhaṃ jagatkāruṇyād avalokya tan nivaraṇaṃ nirhanti tadvan muniḥ || 101 || kṣudraprāṇakasadṛśāḥ kleśāḥ |
kṣaudravat tathāgata dhātur iti |
yathā madhu prāṇigaṇopagūḍhaṃ vilokya vidvān puruṣas tadarthī |
samantataḥ prāṇigaṇasya tasmād upāyato ’pakramaṇaṃ prakuryāt || 102 || sarvajñacakṣur viditaṃ maharṣir madhūpamaṃ dhātuṃ imaṃ vilokya |
tadāvṛtīnāṃ bhramaropamānām aśleṣaṃ ātyantikam ādadhāti || 103 || yadvat prāṇisahasrakoṭiniyutair madhvāvṛtaṃ syān naro madhvarthī vinihatya tān madhukarān madhvā yathākāmataḥ |
kuryāt kāryam anāsravaṃ madhunibhaṃ jñānaṃ tathā dehiṣu kleśāḥ kṣudranibhā jinaḥ puruṣavat tad ghātane kovidaḥ || 104 || bahistuṣasadṛśāḥ kleśāḥ |
antaḥsāravat tathāgata dhātur iti |
dhānyeṣu sāraṃ tuṣasaṃprayuktaṃ nṛṇāṃ na yadvat paribhogam eti |
bhavanti ye ’nnādibhir arthinas tu te tat tuṣebhyaḥ parimocayanti || 105 || sattveṣv api kleśamalopasṛṣṭam evaṃ na tāvat kurute jinatvam |
saṃbuddhakāryaṃ tribhave na yāvad vimucyate kleśamalopasargāt || 106 || yadvat kaṅgukaśālikodravayavavrīhiṣv amuktaṃ tuṣāt sāraṃ khāḍyasusaṃskṛtaṃ na bhavati svādūpabhojyaṃ nṛṇām |
tadvat kleśatuṣād aniḥsṛtavapuḥ sattveṣu dharmeśvaro dharmaprītirasaprado na bhavati kleśakṣudhārte jane || 107 || aśucisaṃkāradhānasadṛśāḥ kleśāḥ |
suvarṇavat tathāgatadhātur iti |
yathā suvarṇaṃ vrajato narasya cyutaṃ bhavet saṃkarapūtidhāne |
bahūni tadvarṣaśatāni tasmin tathaiva tiṣṭhed avināśadharmi || 108 || taddevatā divyaviśuddhacakṣur vilokya tatra pravaden narasya |
suvarṇam asmin navam agraratnaṃ viśodhya ratnena kuruṣva kāryam || 109 || dṛṣṭvā muniḥ sattvaguṇaṃ tathaiva kleśeṣv amedhyapratimeṣu magnam |
tatkleśapaṅkavyavadānahetor dharmāmbuvarṣaṃ vyasṛjat prajāsu || 110 || yadvat saṃkarapūtidhānapatitaṃ cāmīkaraṃ devatā dṛṣṭvā dṛśyatamaṃ nṛṇām upadiśet saṃśodhanārthaṃ malāt |
tadvat kleśamahāśuciprapatitaṃ saṃbuddharatnaṃ jinaḥ sattveṣu vyavalokya dharmam adiśat tacchuddhaye dehinām || 111 || pṛthivītalasadṛśāḥ kleśāḥ |
ratnanidhānavat tathāgatadhātur iti |
yathā daridrasya narasya veśmany antaḥ pṛthivyāṃ nidhir akṣayaḥ syāt |
vidyān na cainaṃ sa naro na cāsminn eṣo ’ham asmīti vaden nidhis tam || 112 || tadvan mano ’ntargatam apy acintyam akṣayadharmāmalaratnakośam |
abudhyamānā anubhavaty ajasraṃ dāridryaduḥkhaṃ bahudhā prajeyam || 113 || yadvad ratnanidhir daridrabhavanābhyantargataḥ syān naraṃ na brūyād aham asmi ratnanidhir ity evaṃ na vidyān naraḥ |
tadvad dharmanidhir manogṛhagataḥ sattvā daridropamās teṣāṃ tatpratilambhakāraṇam ṛṣir loke samutpadyate || 114 || tvakkośasadṛśāḥ kleśāḥ |
bījāṅkuravat tathāgatadhātur iti |
yathāmratālādiphale drumāṇāṃ bījāṅkuraḥ sann avināśadharmī |
uptaḥ pṛthivyāṃ salilādiyogāt kramād upaiti drumarājabhāvam || 115 || sattveṣv avidyādiphalatvag antaḥ kośāvanaddhaḥ śubhadharmadhātuḥ |
upaiti tat tat kuśalaṃ pratītya krameṇa tadvan munirājabhāvam || 116 || ambvādityagabhastivāyupṛthivīkālāmbarapratyayair yadvat tālaphalāmrakośavivarād utpadyate pādapaḥ |
sattvakleśaphalatvag antaragataḥ saṃbuddhabījāṅkuras tadvad vṛddhim upaiti dharmaviṭapas tais taiḥ śubhapratyayaiḥ || 117 || pūtivastrasadṛśāḥ kleśāḥ |
ratnavigrahavat tathāgatadhātur iti |
bimbaṃ yathā ratnamayaṃ jinasya durgandhapūtyambarasaṃniruddham |
dṛṣṭvojjhitaṃ vartmani devatāsya muktyai vaded adhvagam etam artham || 118 || nānāvidhakleśamalopagūḍham asaṅgacakṣuḥ sugatātmabhāvam |
vilokya tiryakṣv api tadvimuktiṃ pratyabhyupāyaṃ vidadhāti tadvat || 119 || yadvad ratnamayaṃ tathāgatavapur durgandhavastrāvṛtaṃ vartmany ujjñitam ekṣya divyanayano muktyai nṛṇāṃ darśayet |
tadvat kleśavipūtivastranivṛtaṃ saṃsāravartmojjhitaṃ tiryakṣu vyavalokya dhātum avadad dharmaṃ vimuktyai jinaḥ || 120 || āpannasattvanārīsadṛśāḥ kleśāḥ |
kalalamahābhūtagatacakravartivat tathāgata dhātur iti |
nārī yathā kācid anāthabhūtā vased anāthāvasathe virūpā |
garbheṇa rājaśriyam udvahantī na sāvabudhyeta nṛpaṃ svakukṣau || 121 || anāthaśāleva bhavopapattir antarvatī strīvad aśuddhasattvāḥ |
tadgarbhavat teṣv amalaḥ sa dhātur bhavanti yasmin sati te sanāthāḥ || 122 || yadvat strī malināmbarāvṛtatanur bībhatsarūpānvitā vinded duḥkham anāthaveśmani paraṃ garbhāntarasthe nṛpe |
tadvat kleśavaśād aśāntamanaso duḥkhālayasthā janāḥ sannātheṣu ca satsv anāthamatayaḥ svātmāntarastheṣv api || 123 || mṛtpaṅkalepasadṛśāḥ kleśāḥ |
kanakabimbavat tathāgatadhātur iti |
hemno yathāntaḥkvathitasya pūrṇaṃ bimbaṃ bahir mṛnmayam ekṣya śāntam |
antarviśuddhyai kanakasya tajjñaḥ saṃcodayed āvaraṇaṃ bahirdhā || 124 || prabhāsvaratvaṃ prakṛter malānām āgantukatvaṃ ca sadāvalokya |
ratnākarābhaṃ jagad agrabodhir viśodhayaty āvaraṇebhya evam || 125 || yadvan nirmaladīptakāñcanamayaṃ bimbaṃ mṛdantargataṃ syāc chāntaṃ tad avetya ratnakuśalaḥ saṃcodayen mṛttikām |
tadvac chāntam avetya śuddhakanakaprakhyaṃ manaḥ sarvaviddharmākhyānanayaprahāravidhitaḥ saṃcodayaty āvṛtim || 126 || udāharaṇānāṃ piṇḍārthaḥ |
ambujabhramaraprāṇituṣoccārakṣitiṣv atha |
phalatvakpūtivastrastrīgarbhamṛtkośakeṣv api || 127 || buddhavan madhuvat sārasuvarṇanidhivṛkṣavat |
ratnavigrahavac cakravartivad dhemabimbavat || 128 || sattvadhātor asaṃbaddhaṃ kleśakośeṣv anādiṣu |
cittaprakṛtivaimalyam anādimad udāhṛtam || 129 ||

萎華中諸佛眾蜂中美蜜皮……等中實糞穢中真金地中珍寶藏諸果子中芽朽故弊壞衣纏裹真金像貧賤醜陋女懷轉輪聖王焦黑泥模中有上妙寶像眾生貪瞋癡妄想煩惱等塵勞諸垢中皆有如來藏華蜂……糞穢地果故壞衣貧賤女泥模煩惱垢相似佛蜜實真金寶牙金像王上妙寶像等如來藏相似問曰。華佛譬喻為明何義。答曰。言萎華者喻諸煩惱。言諸佛者喻如來藏。偈曰功德莊嚴佛住於萎華中淨天眼者見去花顯諸佛佛眼觀自法遍一切眾生下至阿鼻獄具足如來藏自處常住際以慈悲方便令一切眾生遠離諸障礙如朽故華中有諸佛如來天眼者見知除去萎華葉如來亦如是見貪煩惱垢不淨眾生中具足如來藏以大慈悲心憐愍世間故為一切眾生除煩惱花葉問曰。蜂蜜譬喻為明何義。答曰。言群蜂者喻諸煩惱。言美蜜者喻如來藏。偈言上妙美味蜜為群蜂圍遶須者設方便散蜂而取蜜如來亦如是以一切智眼見諸煩惱蜂圍遶佛性蜜以大方便力散彼煩惱蜂顯出如來藏如取蜜受用猶如百千億那由他諸虫遮障微妙蜜無有能近者有智者須蜜殺害彼諸虫取上味美蜜隨意而受用無漏智如蜜在眾生身中煩惱如毒虫如來所殺害問曰。……實譬喻為明何義。答曰。言皮……者喻諸煩惱。言內實者喻如來藏偈言穀實在……中無人能受用時有須用者方便除皮…… 佛見諸眾生身有如來性煩惱皮……纏不能作佛事以善方便力令三界眾生除煩惱皮…… 隨意作佛事如稻穀麥等不離諸皮…… 內實未淨治不任美食用如是如來藏不離煩惱…… 令一切眾生煩惱所飢渴佛自在法王在眾生身中能示以愛味除彼飢渴苦問曰。糞金譬喻為明何義。答曰。糞穢譬喻者諸煩惱相似。真金譬喻者如來藏相似偈言如人行遠路遺金糞穢中經百千歲住如本不變異淨天眼見已遍告眾人言此中有真金汝可取受用佛觀眾生性沒煩惱糞中為欲拔濟彼雨微妙法雨如於不淨地漏失真金寶諸天眼了見眾生不能知諸天既見已語眾悉令知教除垢方便得淨真金用佛性金亦爾墮煩惱穢中如來觀察已為說清淨法問曰。地寶譬喻為明何義。答曰。地譬喻者諸煩惱相似。寶藏譬喻者如來藏相似。偈言譬如貧人舍地有珍寶藏彼人不能知寶又不能言眾生亦如是於自心舍中有不可思議無盡法寶藏雖有此寶藏不能自覺知以不覺知故受生死貧苦譬如珍寶藏在彼貧人宅人不言我貧寶不言我此如是法寶藏在眾生心中眾生如貧人佛性如寶藏為欲令眾生得此珍寶故彼諸佛如來出現於世間問曰。果芽譬喻為明何義。答曰。果皮譬喻者諸煩惱相似。子芽譬喻者如來藏相似。偈言如種種果樹子芽不朽壞種地中水灌生長成大樹一切諸眾生種種煩惱中皆有如來性無明皮所纏種諸善根地生彼菩提芽次第漸增長成如來樹王依地水火風空時日月緣多羅等種內出生大樹王一切諸眾生皆亦復如是煩惱果皮內有正覺子牙依白淨等法種種諸緣故次第漸增長成佛大法王問曰。衣像譬喻為明何義答曰。弊衣譬喻者諸煩惱相似。金像譬喻者如來藏相似。偈言弊衣纏金像在於道路中諸天為人說此中有金像種種煩惱垢纏裹如來藏佛無障眼見下至阿鼻獄皆有如來身為令彼得故廣設諸方便說種種妙法金像弊衣纏墮在曠野路有天眼者見為淨示眾人眾生如來藏煩惱爛衣纏在世間險道而不自覺知佛眼觀眾生皆有如來藏為說種種法令彼得解脫問曰。女王譬喻為明何義。答曰。賤女譬喻者諸煩惱相似。歌羅邏四大中有轉輪王身喻者。生死歌羅邏藏中有如來藏轉輪王相似。偈言譬如孤獨女住在貧窮舍身懷轉輪王而不自覺知如彼貧窮舍三有亦如是懷胎女人者喻不淨眾生如彼藏中胎眾生性亦爾內有無垢性名為不孤獨貧女垢衣纏極醜陋受苦處於孤獨舍懷妊王重擔如是諸煩惱染污眾生性受無量苦惱無有歸依處實有歸依處而無歸依心不覺自身中有如來藏故問曰。摸像譬喻為明何義。答曰。泥摸譬喻者諸煩惱相似。寶像譬喻者如來藏相似。偈言如人融真金鑄在泥摸中外有焦黑泥內有真寶像彼人量已冷除去外泥障開摸令顯現取內真寶像佛性常明淨客垢所染污諸佛善觀察除障令顯現離垢明淨像在於穢泥中鑄師知無熱然後去泥障如來亦如是見眾生佛性儼然處煩惱如像在摸中能以巧方便善用說法椎打破煩惱摸顯發如來藏此偈示現何義。偈言華蜂等諸喻明眾生身中無始世界來有諸煩惱垢佛蜜等諸喻明眾生身中無始來具足自性無垢體 (see 837b2-6) (see 837b2-6)

saṅs rgyas pad ṅan sbraṅ rtsi sbraṅ ma la || sbun pa sñiṅ po mi gtsaṅ naṅ na gser || sa la gter daṅ myug sogs ’bras chuṅ daṅ || gos hrul naṅ na rgyal ba’i sku daṅ ni || bud med ṅan ma’i lton mi bdag daṅ || sa la rin chen gzugs yod ji lta bar || glo bur ñon moṅs dri mas bsgribs pa yi || sems can rnams la de bźin khams ’di gnas || dri ma padma srog chags sbun pa mi gtsaṅ sa ’bras gos hrul daṅ || sdug bsṅal ’bar bas mṅon par duṅs pa’i bud med sa yi khams daṅ mtshuṅs || saṅs rgyas sbraṅ rtsi sñiṅ po gser daṅ gter daṅ nya gro rin chen sku || gliṅ bdag mchog daṅ rin chen gzugs daṅ dri med khams mchog mtshuṅs pa ñid || ñon moṅs pa ni padma ṅan pa’i sbubs daṅ ’dra la | de bźin gśegs pa’i khams ni padma lta bu ste | ji ltar mdog ṅan padma’i khoṅ gnas pa || mtshan stoṅ gis ’bar de bźin gśegs pa ni || dri med lha yi mig ldan mis mthoṅ nas || chu skyes padma’i sbrubs nas ’byin byed pa || de bźin bde gśegs mnar med rnams la yaṅ || saṅs rgyas spyan gyis raṅ chos ñid gzigs te || sgrib med phi ma’i mur gnas thugs rje yi || bdag cag sgrib pa las ni grol bar byed || ji ltar mi sdug padma zun la bde bar gśegs pa ni || de yi khoṅ gnas lha mig mthoṅ nas ’dab ma gcod byed ltar || chags sdaṅ sogs dri sbubs bsgribs rdzogs saṅs sñiṅ po’i ’gro gzigs te || thugs rjes thub pa de bźin sgrib pa de ni ’joms par mdzad || ñon moṅs pa ni srog chags || sbraṅ ma daṅ ’dra la | de bźin gśegs pa’i sñiṅ po ni sbraṅ rtsi lta bu ste | ji ltar srog chags tshogs bskor sbraṅ rtsi ni || skyes bu mkhas pas de don gñer ba yis || mthoṅ nas de daṅ thabs kyis srog chags sogs || kun nas bral bar rab tu byed pa bźin || draṅ sraṅ chen pos kun mkhyen spyan gyis ni || rigs khams sbraṅ rtsi daṅ ’dra ’di gzigs nas || de yi sgrib pa sbraṅ ma daṅ ’dra ba || gtan nas rab tu spoṅ bar mdzad pa yin || ji ltar sbraṅ rtsi srog chags bye ba khrag khrig stoṅ bsgribs sbraṅ rtsi don gñis mis || sbraṅ ma de dag bsal te ji ltar ’dod pa bźin du sbraṅ rtsi’i bya byed pa || de bźin lus can la yod zag pa med pa’i śes pa sbaṅ ma’i rtsi daṅ ’dra || ñon moṅs sbraṅ ma daṅ ’dra de ’joms pa la mkhas pa’i rgyal ba skyes bu bźin | ñon moṅs pa ni phyi yi sbun pa daṅ ’dra la || de bźin gśegs pa’i khams ni naṅ gi sñiṅ po bźin || ji ltar sbun ldan ’bru yi sñiṅ po ni || mi rnams kyis ni loṅs spyod mi ’gyur ba | zas sogs don du gñer ba gaṅ yin pa || de dag gis ni sbun gnas de ’byin ltar || de bźin sems can la yod ñon moṅs kyi || dri ma daṅ ’dres rgyal ba’aṅ ji srid du || ñon moṅs dri ma ’dres las ma grol ba || de srid rgyal mdzad srid gsum du mi byed || ji ltar sā lu bra ‘o nas ‘bru’i sñiṅ po sbun las ma byuṅ gram can || legs par bgrus mi rnams kyis ni spyad bya bza’ ba źim por mi ’gyur ltar || de bźin sems can la yod chos kyi dbaṅ phyug ñon moṅs sbun las ma grol lus || ñon moṅs bru bas ñen pa’i ’gro la chos kyi dga’ ba’i ro ster ’gyur ba min || ñon moṅs pa ni mi gtsaṅ ba’i ljan ljin gyi gnas daṅ ’dra la | de bźin gśegs pa’i khams ni gser bźin te | ji ltar rab tu rgyu tshe mi yi gser || ljan ljin rul pa’i gnas su lhuṅ gyur la || mi ’jig chos can de ni der de bźin || lo brgya maṅ po dag tu gnas pa de || lha mig rnam par dag ldan lha yis der || mthoṅ nas mi la ’di na yod pa’i gser || rin chen mchog ’di sbyaṅs te rin chen gyis || bsgrub par bya ba gyis źes smra ba ltar || de bźin thub pas mi gtsaṅ daṅ ’dra ba’i || ñon moṅs su byiṅ sems can yon tan ni || gzigs nas ñon moṅs ’dam de dag bya’i phyir || skye dgu rnams la dam tshos chu char ’phebs || ji ltar ljan ljin rul pa’i naṅ du lhuṅ ba’i gser ni lha yis mthoṅ gyur nas || kun tu dga’ bar bya phyir mchog tu mdzos pa mi la nan gyis ston pa ltar || de bźin rgyal bas ñon moṅs mi gtsaṅ chen por lhuṅ gyur rdzogs saṅs rin po che || sems can rnams la gzigs nas de dag bya phyir lus can rnams la chos ston to || ñon moṅ pa ni sa’i mthil daṅ ’dra la | de bźin gśegs pa’i khams ni rin po che’i gter bźin te || ji ltar mi dbul khyim naṅ sa ’og na || mi zad pa yi gter ni yod gyur te || mi des de ma śes śiṅ gter de yaṅ || de la ṅa ’dir yod ces mi smra ltar || de bźin yid kyi naṅ chud rin chen gter || dri med gźag daṅ bsal med chos ñid kyaṅ || ma rtogs pas na dbul ba’i sdug bsṅal ni || rnam maṅ rgyun du skye dgu ’dis myoṅ ṅo || ji ltar dbul po’i khyim naṅ du ni rin chen gter chud gyur pa’i mi la ni || rin chen gter dag yod ces rjod par mi byed de ni mi yis śes min ltar || de bźin chos gter yed kyi khyim gnas sems can dag ni dbul po lta bu ste || de dag rnams kyis de thob bya phyir ’jig rten du ni draṅ sroṅ yaṅ dag bltams || ñon moṅs pa ni śun pa’i sbubs daṅ ’dra la | de bźin gśegs pa’i khams ni sa bon gyi myu gu lta bu ste | ji ltar a mra la sogs śiṅ ’bras la || yod pa’i sa bon myu gu ’jig med chos || sa rmos chu sogs ldan las ljon śiṅ gi | rgyal po’i dṅos por rim gyis ’grub pa ltar || sems can rnams kyi ma rig sogs ’bras kyi || lpags sbubs naṅ chud chos khams dge ba yaṅ || de bźin dge ba de de la brten nas || rim gyis thub pa’i rgyal po’i dṅos por ’gyur || chu daṅ ñi ma’i ’od daṅ rluṅ daṅ sa dus nam mkha’i rkyen rnams kyis || ta la daṅ ni a mra’i ’bras sdubs gseb nas śiṅ skyes ji lta bar | sems can ñon moṅs ’bras lpags naṅ chud rdzogs saṅs || sa bon myu gu yaṅ || de bźin dge rkyen de daṅ de las chos ’thon ‘phel bar ’gyur ba yin || ñon moṅs pa ni gos hrul po daṅ ’dra la | de bźin gśegs pa’i khams ni rin po che’i sku lta bu ste | ji ltar rin chen las byas rgyal ba’i gzugs || gos hrul dri ṅan gyis ni gtums gyur pa || lam gnas lha yis mthoṅ nas grol bar’i phyir | lam gnas don de de la smra ba ltar || de bźin thogs med rnam pa sna tshogs kyi || ñon moṅs kyis gtums bde gśegs dṅos po ñid || dud ’gro la yaṅ gzigs nas de bźin te || thar par bya ba’i don du thabs ston mdzad || ji ltar rin chen raṅ bźin de bźin gśegs sku dri ṅan gos gtums pa || lam gnas lha yi mig gis mthoṅ nas mthar phyin mi la ston pa ltar || de bźin ñon moṅs gos hrul gyis gtums ’khor ba’i lam na gnas pa’i khams || dud ’gro la yaṅ gzigs nas thar par bya phyir rgyal bas chos ston to || ñon moṅs pa ni sems can źugs pa’i mi mo daṅ ’dra la | de bźin gśegs pa’i khams ni mer mer po’i ’byuṅ ba chen po la gnas pa’i ’khor los sgyur ba lta bu ste | ji ltar mi mo gzugs ṅan mgon med ’ga’ || mgon med ’dug gnas su ni ’dug gyur la | mṅal gyi rgyal po’i dpal ni ’dzin byed pas || raṅ lton yod mi bdag mi śes ltar || srid par skye ba mgon med khyim bźin te || ma dag sems can mṅal ldan bud med bźin || de la gaṅ źig yod pas mgon bcas pa || dri med khams ni de yi mṅal gnas bźin || ji ltar bud med lus la dri bcas gos gon mi sdug gzugs ldan pa || sa bdag mṅal na gnas kyaṅ mgon med khaṅ par sdug bsṅal mchog myoṅ ltar || de bźin bdag raṅ naṅ gnas mgon yod gyur kyaṅ mgon med blo ldan pa || ’gro ba ñon moṅs dbaṅ gis yid ma źi bas sdug bsṅal bźi la gnas || ñon moṅs pa ni sa’i ’dam gos pa daṅ ’dra la | de bźin gśegs pa’i khams ni gser gyi gzugs bźin te | ji ltar naṅ gi gser źun gzugs rgyas pa || źi ba phyi rol sa yi raṅ bźin can || mthoṅ nas de śes pa dag naṅ gi gser || sbyaṅ phyir phyi rol sgrib pa sel byed ltar || raṅ bźin ’od gsal dri ma rnams kyaṅ ni || glo bur bar ni rnam par gzigs gyur nas || rin chen ’byuṅ gnas lta bu’i ’gro ba rnams || sgrib pa dag las sbyoṅ mdzad byaṅ chub mchog | ji ltar dri med gser ’bar las byas sa yi naṅ du chud gyur gzugs || źi de raṅ bźin mkhas pas rig nas sa dag sel bar byed pa ltar || de bźin kun mkhyen dag pa’i gser ’dra źi ba’i yid ni mkhyen gyur nas || chos ’chad tshul gyis brdeg spyad bsgrubs pas sgrib pa dag ni sel bar mdzad || dpe rnams kyis bsdus pa’i don ni | padma srog chags buṅ ba daṅ | sbun pa daṅ ni mi gtsaṅ sa || ’bras śun gos hrul bud med kyi || mṅal daṅ sa yi sbubs na yaṅ || saṅs rgyas sbraṅ rtsi sñiṅ po bźin || gser bźin gter bźin ljon pa bźin || rin chen sku daṅ ’khor lo yis || sgyur ba bźin daṅ gser gzugs bźin || sems can khams kyi ñon moṅs sbubs || ma ’brel thog ma med pa na || sems kyi raṅ bźin dri med ni || thog ma med pa yin par brjod ||

(Kārikās 27-57) Like the Buddha in an ugly lotus flower, Like honey surrounded by bees, Like kernels of grains covered by the husk, Like gold fallen into impurities, Like a treasure under the ground, Like a sprout, etc. grown from a small fruit, Like an image of the Buddha wrapped in a tattered garment. || 96 || Like the kinghood in the womb of a poor woman, And like a precious statue in the earthen mould; In such away, there abides this Essence In the living beings obscured by occasional stains of defilements. || 97 || [In these illustrations], pollutions are like A lotus flower, bees, husk, impurities and the ground, Like the bark of a fruit, like a tattered garment, Like a woman of misery, and like earth tormented by the fire of pains; And the Buddha, honey, cleaned kernels 16), gold, treasure, A Nyagrodha tree, a precious image, the Highest Lord of the world, And a purified precious statue, The excellent Essence has a resemblance to them. || 98 || (I) The Defilements are like the ugly sheath of lotus flowers, and the Essence of the Tathāgata is akin to the Buddha. Suppose the Buddha, shining with a thousand marks [of virtue], Were abiding in the inside a faded lotus flower, And a man of immaculate divine sight would perceive him And release him from the sheath of petals of lotus; || 99 || Similarly, the Lord, with his Buddha’s eyes, Perceives his own nature even in those who are in the lowest world, And, being immaculate, standing at the utmost limit and being full of Compassion, He releases them from the obscurations. || 100 || Just as a person of divine sight perceives A faded and ugly lotus flower and the Buddha within it, And rends asunder the petals [in order to draw him out]; In the same way, the Lord perceives the world, The Matrix of the Buddha, covered with the sheath of stains, Desire, Hatred, etc., And kills its Obscurations because of Compassion. || 101 || (II) The Defilements are like honey-bees, and the Essence of the Tathāgata is akin to thc honey. Suppose a clever person, having seen Honey surrounded by cloudy bees, And wishing to get it, with skillful means, Would deprive the bees completely of it; || 102 || Similarly, the Great Sage, possessed of thc eyes of the Omniscience, Perceiving this Essence known as akin to honey, Accomplishes the non-connection of the Essence With the bees-like obscurations, completely. || 103 || Just as a man who is desirous of getting honey Hidden by thousands, millions of bees, Drives the bees away and makes use of the honey as he wishes; In the same way, the immaculate Wisdom in the living beings Is like honey, and the Defilements are like bees; The Buddha, like that man, knows how to remove the stains. || 104 || (III) The Defilements are like the outer husk, and the Essence of the Tathāgata is akin to the inner kernel. The kernel of grains covered with the husk Cannot be eaten by any person; Those who wish to utilize it as food and the like Take it out from the husk; || 105 || Similarly, the Buddhahood in the living beings Is polluted with the stains of Defilements, And unless it is freed from the aśociation of stains of Defilements, It cannot perform thc Acts of Buddha in the Spheres. || 106 || Just as the kernel of grains like rice, wheat, barley, etc., As long as it is unreleased from the husk and not cleaned well, Cannot be the sweet edible for the people; Similarly, the religious king residing in the living beings, Having his feature unreleased from the husk of Defilemcnts, Does not become one who can grant the pleasurable taste of the Doctrine, To the people who are affected by the hunger of Defilcments. || 107 || (IV) The Defilements are like a dirty place filled with impurities, and the Essence of the Tathāgata is akin to gold. Suppose a traveller would happen to drop A piece of gold in a place filled with impurities, And the gold would stay there for many hundreds of years As it were, without changing its quality; || 108 || Then a god possessed of immaculate divine eyes Would see it there and tell a man: Here is a piece of gold, fresh and the highest of precious things. You should purify it and make use of it as a treasure; || 109 || Similarly, the Buddha perceives the quality of living beings Drowned in the Defilements which are like impurities, And pours the rain of the Doctrine over the living beings In order to wash off that dirt of defilements. || 110 || Just as a god, perceiving a piece of gold, the most beautiful one, Fallen into a dirty place filled with impurities, Would show it to the people in order to purify it from dirt; In the same way, the Buddha, perceiving the treasure of the Buddha in the living beings Which is fallen into a big pit of impurities of defilements, Teaches the Doctrine to the living beings in order to purify the treasure. || 111 || (V) The Defilements are like the underground, and the Essence of the Tathāgata is akin to a treasure of jewels. Suppose there were an inexhaustible treasure Under the ground within the house of a poor man; However this man might not know about that treasure, And the latter could not say to him ‘I am here’; || 112 || Similarly, though there is a treasure of immaculate jewel, The inconceivable, inexhaustible properties in the mind, The living beings of the world, without knowing it, Constantly experience the suffering of poverty in various ways. || 113 || Just as a treasure of jewels in the house of a poor man Would not say to him ‘I am here’ Nor the man could know ‘here is a treasure of jewels’; Likewise is the treasure of properties dwelling in the house of the mind, And the living beings are like a poor man; To enable those people to obtain this treasure, The Sage makes his appearance in the world. || 114 || (VI) The Defilements are like the bark-covering [of a seed], and the Essence of the Tathāgata is akin to the germ within a seed. Just as the germ of a seed inside the fruit of trees Of Mango, Tāla, etc. is of an imperishable nature, And, being sowed in the ground, by contact with water, etc., Gradually attains the nature of the king of trees; || 115 || In the same way, the pure Absolute Essence, abiding in the living beings, Covered by the sheath within the bark of the fruit of ignorance and the like, [Grows] gradually by the help of this and that virtue And obtains [finally] the state of the king of Sages. || 116 || Conditioned by water, by the light of the sun, By air, soil, time and space, From within the husk of the fruit of the Tāla or mango There comes out a tree; Similarly, the germ of the seed of the Buddha, Residing within the bark of the fruit, the defilements of living beings, Thrives by the help of this and that virtue, Resulting in the tree of the Highest Truth. || 117 || The Defilements are like a tattered garment, and the Essence of the Tathāgata is akin to a precious image. Suppose an image of the Buddha made of precious jewels Wrapped in the tattered garment of bad smell Were cast off on the road, and A god, perceiving it, would speak to travellers About this matter, in order to retrieve it; || 118 || Similarly, the One who has eyes of no obstacle Perceives, even among those in the world of animals, The nature of the Buddha concealed by the stains of various kinds of Defilements, And, for the sake of its liberation [from Defilements], Provides the means [of deliverance]. || 119 || Just as a god with divine eyes, seeing the Buddha’s image Wrapped in a bad-smelling garment, and rejected on the road, Would show it to the people in order to retrieve it; In the same way the Lord, perceiving even among animals, The Essence [of the Buddha] thrown on the road of transmigration, With the covering of the tattered garment of Defilements, Taught the Doctrine for the sake of its deliverance. || 120 || The Defilements are like a pregnant woman and the Essence of the Tathāgata is akin to an Emperor contained in the Embryonal elements. Suppose an ugly woman without a protector Were abiding in an orphanage, And, bearing the glory of royalty as an embryo, Might not know the king in her own womb. || 121 || The generation of worldly existence is like an orphanage, Like a pregnant woman are the impure living beings, And the immaculate Essence in them is like that embryo, Owing to the existence of which, they become possessed of protection. || 122 || Just as a woman, whose body is covered with a dirty garment And having ugly features, experiences in an orphanage, The greatest pain when the king is in her womb; Similarly the living beings abiding in the house of misery, And whose mind is not quiet by the power of Defilements, Imagine themselves without a protector Though the good protectors are residing in their own bodies. || 123 || (IX) The Defilements are like an earthen mould and the Essence of the Tathāgata is akin to a golden statue. Suppose a man who knows [how to make a statue], Seeing that the statue, filled with melted gold inside And covered with clay outside, had become cool, Would, for purifying the inner gold, remove the outer covering; || 124 || Similarly, the One who has got the highest Enlightenment, Perceiving always the radiance of the Innate Mind And the occasionality of the stains, Purifies the world, which is like amine of jewels, from obstructions. || 125 || Just as a statue made of pure, shining gold Would become cool within the earthen covering, And, knowing this, a skillful jewel-maker would remove the clay; In the same way the Omniscient perceives that The Mind, which is like pure gold, is quiescent, And, by means of a stroke [called] the method of teaching the Doctrine, He removes the obscurations. || 126 || The summarized meaning of the illustrations is as follows: Inside a lotus flower, amidst bees, Inside the husk, impurities, and the ground, Within the bark of a fruit, within a tattered garment, In the womb of a woman, and inside clay, respectively, || 127 || Like the Buddha, like honey, like the kernel of grains, Like gold, like a treasure, and like a tree, Like a precious image, like the Emperor, And like a golden statue, || 128 || The Innate Mind of the living beings Which is pure from beginningless time, And is not bound by the covering of Defilements, Though being within them from the outset is thus illustrated. || 129 ||

samāsato ’nena tathāgatagarbhasūtrodāharaṇanirdeśena kṛtsnasya sattvadhātor anādicittasaṃkleśadharmāgantukatvam anādicittavyavadānadharmasahajāvinirbhāgatā ca paridīpitā | tata ucyate | cittasaṃkleśāt sattvāḥ saṃkliśyante citta vyavadānād viśudhyanta iti |

又復略說此如來藏。修多羅中明一切眾生界從無始世界來客塵煩惱染心。從無始世界來淨妙法身如來藏不相捨離。是故經言。依自虛妄染心眾生染。依自性清淨心眾生淨。

mdor bsdun de bźin gśegs pa’i sñiṅ po’i mdor dper brjod pa bstan pa ’dis ni sems can gyi khams ma lus pa’i thogs pa med pa’i sems kun nas ñon moṅs pa’i glo bur pa ñid daṅ | thog ma med pa’i sems rnams par byaṅ ba’i chos lhan cig skyes pa rnam par dbye ba med pa ñid du bstan to || des na sems kun nas ñon moṅs pa’i phyir sems can rnams kun nas ñon moṅs la | sems can rnam par byaṅ ba’i phyir ni rnam par dag pa yin no źes gsuṅs so ||

In brief, by this explanation of the illustrations given in the Tathāgatagarbha-sūtra, there is shown the fact that, for all living beings, the defiling elements [which cover] over their mind from the beginningless time are [merely] of an accidental nature, whereas the purifying elements existing in the mind since beginningless time were born together [with the mind], and hence, they are of an indivisible nature. Therefore, it is said: “Owing to the impurities on the Mind, the living beings are defiled; owing to the Mind [itself], pure [by nature], they are purified”.

tatra katamaś cittasaṃkleśo yam adhikṛtya navadhā padmakośādidṛṣṭāntadeśanā |
rāgadviḍmohatattīvraparyavasthānavāsanāḥ |
dṛṅmārgabhāvanāśuddhaśuddhabhūmigatā malāḥ || 130 || padmakośādidṛṣṭāntair navadhā saṃprakāṣitāḥ |
aparyantopasaṃkleśakośakoṭyas tu bhedataḥ || 131 ||

云何自心染。依自心染有九種喻。謂萎華等應知。偈言貪瞋癡相續及結使熏集見修道不淨及淨地有垢萎華等諸喻說九種相對無邊煩惱纏故說差別相

de la gaṅ gi dbaṅ du byas nas | padma’i sbubs la sogs pa’i dpe dgu bstan pa | sems kyi kun nas ñon moṅs pa gaṅ źe na | chags daṅ sdaṅ daṅ rmoṅs daṅ de’i || kun ldaṅ drag daṅ bag chags daṅ || mthoṅ sgom lam spaṅs ma dag daṅ || dag pa’i sa la brten pa yi || dri ma rnam dgu padma yi || sbubs sogs dpes ni rab bstan te || ñe ba’i ñon moṅs sbubs kyi ni || dbye bas bye ba mtha’ las ’das ||

(§2. 9 Kinds of Defilements the Impurities on the Mind.) Here, which are the impurities on the Mind, with reference to which the 9 illustrations, a sheath of lotus flower, &c., have been explained? Desire, Hatred and Ignorance, and their intense outburst, [Ignorance in] the form of Impression The pollutions [which are to be removed by] The Path of Perception and that of Practice, And those remaining in the impure and the pure Stages [of Bodhisattva, respectively], || 130 || These 9 kinds of [defilements] are illustrated By the example of the sheath of a lotus flower and others; In their variety, however, the coverings of Defilements Extend beyond the limit of extremity in number. || 131 ||

samāsata ime nava kleśāḥ prakṛtipariśuddhe ’pi tathāgatadhātau padmakośādaya iva buddhabimbādiṣu sadāgantukatayā saṃvidyante | katame nava | tad yathā rāgānuśayalakṣaṇaḥ kleśaḥ | dveṣānuśayalakṣaṇaḥ | mohānuśayalakṣaṇaḥ | tīvrarāga dveṣamohaparyavasthānalakṣaṇaḥ | avidyāvāsabhūmisaṃgṛhītaḥ | darśanaprahātavyaḥ | bhāvanāprahātavyaḥ | aśuddhabhūmigataḥ | śuddhabhūmigataś ca | tatra ye laukika vītarāgasāntānikāḥ kleśā āniñjyasaṃskāropacayahetavo rūpārūpya dhātunirvartakāḥ lokottarajñānavadhyās ta ucyante rāgadveṣamohānuśayalakṣaṇā iti | ye rāgādicaritasattvasāntānikāḥ puṇyāpuṇyasaṃskāropacayahetavaḥ kevalakāmadhātunirvartakā aśubhādibhāvajñānavadhyās ta ucyante tīvrarāgadveṣa mohaparyavasthānalakṣaṇā iti | ye ’rhatsāntānikā anāsravakarmapravṛttihetavo vimalamanomayātmabhāvanirvartakās tathāgatabodhijñānavadhyās ta ucyante ’vidyāvāsa bhūmisaṃgṛhītā iti | dvividhaḥ śaikṣaḥ pṛthagjana āryaś ca | tatra ye pṛthagjana śaikṣasāṃtānikāḥ prathamalokottaradharmadarśanajñānavadhyās ta ucyante darśanaprahātavyā iti | ya āryapudgalaśaikṣasāntānikā yathādṛṣṭalokottaradharmabhāvanājñāna vadhyās ta ucyante bhāvanāprahātavyā iti | ye ’niṣṭhāgatabodhisattvasāntā nikāḥ saptavidhajñānabhūmivipakṣā aṣṭamyādibhūmitrayabhāvanājñānavadhyās ta ucyante ’śuddhabhūmigatā iti | ye niṣṭhāgatabodhisattvasāntānikā aṣṭamyādi bhūmitrayabhāvanājñānavipakṣā vajropamasamādhijñānavadhyās ta ucyante śuddhabhūmi gatā iti | ete

此偈明何義。略說有九種煩惱。於自性清淨如來法身界中。如萎華等九種譬喻。於諸佛等常外客相諸煩惱垢亦復如是。於真如佛性常客塵相。何等以為九種煩惱。一者貪使煩惱。二者瞋使煩惱。三者癡使煩惱。四者增上貪瞋癡結使煩惱。五者無明住地所攝煩惱。六者見道所斷煩惱。七者修道所斷煩惱。八者不淨地所攝煩惱。九者淨地所攝煩惱。此如是等九種煩惱。以彼九種譬喻示現應知。此明何義。世間貪等眾生身中所攝煩惱。能作不動地業所緣。成就色界無色界果報。出世間智能斷。名為貪瞋癡使煩惱。偈言貪瞋癡相續故。又增上貪瞋癡眾生身中所攝煩惱。能作福業罪業行緣。但能成就欲界果報。唯有不淨觀智能斷。名為增上貪瞋癡等結使煩惱。偈言及結使故。又阿羅漢身中所攝煩惱。能作無漏諸業行緣。能生無垢意生身果報。唯如來菩提智能斷。名為無明住地所攝煩惱。偈言熏集故。又有二種學人。何等為二。一者凡夫。二者聖人。凡夫身中所攝煩惱。初出世間心見出世間法智能斷。名為見道所斷煩惱。偈言見道故。聖人身中所攝煩惱。如先見出世間法修道智能斷。名為修道所斷煩惱。偈言修道故。又不究竟菩薩。謂從初地乃至七地所攝煩惱。七住地中所對治法。八地已上三住地中。修道智能斷。名為不淨地所攝煩惱。偈言不淨故。又畢竟究竟菩薩身中所攝煩惱。八地已上三地修道智所對治法。金剛三昧智能斷。名為淨地所攝煩惱。偈言及淨地有垢故。

1 || mdor bsdun ñon moṅs pa dgu po ’di dag de bźin gśegs pa’i khams raṅ bźin gyis rnam par dag pa la yaṅ saṅs rgyas kyi gzugs la sogs pa la padma’i sbubs la sogs pa ltar glo bur ba ñid du yod do || dgu gaṅ źe na | ’di lta ste | ’dod chags bag la ñal gyi mtshan ñid kyi ñon moṅs pa daṅ | źe sdaṅ bag la ñal gyi mtshan ñid kyi ñon moṅs pa daṅ | gti mug bag la ñal gyi mtshan ñid kyi ñon moṅs pa daṅ | ’dod chags daṅ | źe sdaṅ daṅ gti mug drag pos kun nas ldaṅ ba’i mtshan ñid daṅ | ma rig pa’i bag chags kyis sa bsdus pa daṅ mthoṅ bas spaṅ bar bya ba daṅ | bsgom pas spaṅ bar bya ba daṅ | ma dag pa’i sal brten pa daṅ | dag pa’i sal brten pa’o || de la ’jig rten pa’i ’dod chags daṅ bral ba’i rgyud la yod pa’i ñon moṅ pa mi g-yo ba’i ’du byed la sogs pa’i rgyu gzugs daṅ gzugs med pa’i khams sgrub par byed pa daṅ | ’jig rten las ’das pa’i ye śes kyis gźom par bya ba gaṅ yin pa de dag ni ’dod chags daṅ | źe sdaṅ daṅ | gti mug bag la ñal gyi mtshan ñid ces bya’o || ’dod chags la sogs pa la spyod pa’i sems can gyi rgyud la yod pa bsod nams daṅ | bsod nams ma yin pa’i ’du byed la sogs pa’i rgyu ’dod pa’i khams ’ba’ źig sgrub par byed pa | mi sdug pa la sogs pa sgom pa’i śes pas gźom par bya ba gaṅ yin pa de dag ni ’dod chags daṅ | źe sdaṅ daṅ | gti mug drag pos kun nas ldaṅ pa’i mtshan ñid ces bya’o || dgra bcom pa’i rgyud la yod pa zag pa med pa’i lam ’jug pa’i rgyu dri ma med pa’i yid kyi raṅ bźin gyi lus sgrub par byed pa | de bźin gśegs pa’i byaṅ chub kyi ye śes kyis gźom bar bya ba gaṅ yin pa de dag ni ma rig pa’i pag chags kyis bsdus pa źes bya’o || slob pa ni rnam gñis te | so so’i skye bo daṅ | ’phags pa’o || de la so so’i skye bo slob pa’i rgud la yod pas daṅ po’i ’jig rten las ’das pa’i tshos mthoṅ ba’i śes pas gźom par bya ba gaṅ yin pa de dag ni mthoṅ bas spaṅ bar bya ba źes bya’o || ’phags pa’i gaṅ zag slob pa’i rgyud la yod pa ji ltar mthoṅ ba’i ’jig rten las ’das pa’i chos sgom pa’i śes pas gźom par bya ba gaṅ yin pa de dag bsgom pas spaṅ bar bya ba źes bya ba’o || mthar thug par mgyur pa’i byaṅ chub sems dpa’i rgyud la yod pa ye śes kyis rnam pa bdun gyi mi mthun pa’i phyogs sa brgyad pa la sogs pas gsum sgom pa’i śes pas gźom par bya ba gaṅ yin pa de dag ni ma dag pa’i sa la brten pa źes bya’o || mthar thug pa’i byaṅ chub sems dpa’i rgyud la yod pa brgyad pa la sogs pa sa gsum pa sgom pa’i śes pa’i mi mthun pa’i phyog rdo rje lta bu’i tiṅ ṅe ’dzin gyi ye śes kyis gźom par bya ba gaṅ yin pa de dag ni dag pa’i sa la brten pa źes bya’o ||

In brief, these 9 kinds of Defilements make always their appearance [ on the Essence of the Tathāgata] as the incidental [ attachment], although the latter is perfectly pure by nature, just like the sheath of a lotus flower [ covering] over the Buddha’s image, and other examples. What are the 9 Defilements? They are, namely: 1) the Defilement characterized as the dormant state of Desire; 2) the Defilement characterized as the dormant state of Hatred; 3) the Defilement characterized as the dormant state of Ignorance; 4) the Defilement characterized as the intense outburst of Desire, Hatred and Ignorance; 5) the Defilement contained in the Dwelling Place of Ignorance; 6) the Defilement to be extirpated by means of Perception; 7) the Defilement, to be extirpated by means of Practice; 8) the Defilement remaining in the impure Stage [of Bodhisattva]; & 9) the Defilement remaining in the pure Stage [of Bodhisattva]. Now first of all, 1)-3), there are those Defilements which are in the bodies of those worldly people who are freed from Desire, and, being the causes of Forces which accumulate the motionless State, give rise to the Material and the Immaterial Sphere, and which are to be killed by means of the Supermundane Wisdom. These are here termed the Defilements characterized as the dormant state of Desire, Hatred and Ignorance. 4) Next, we have those Defilements which exist in the bodies of those living beings who indulge in Desire and the rest, and which, being the cause of Forces that accumulate merit and demerit, give rise only to the Sphere of Desire, and are to be killed by means of the Wisdom, [obtained] through the Contemplation of Impurity, etc. They are called the Defilements characterized as the intense outburst of Desire, Hatred and Ignorance. Then, 5) there are those Defilements which are in the bodies of the Arhats, and, being the cause that produces the Immaculate Actions, result in the birth of the pure Body made of mind, and are to be killed by the Tathāgata’s Wisdom of Enlightenment. These are called the Defilements contained in the Dwelling Place of, Ignorance. There are two kinds of individuals who undergo training [on the Path]: a) the ordinary beings and b) the Saints. Now, 6) the Defilements which exist in the body of ordinary beings training on the Path and which are to be killed by the Wisdom [obtained through] the first Perception of the Transcendental Truth are termed the Defilements to be extirpated by means of Perception. And, 7) the Defilements which exist in the body of the Saints training on the Path and which are to be killed by the Wisdom [obtained through] the Transcendental Practice of the Truth according to their [Transcendental] Perception are called the Defilements to be extirpated by Practice. [Lastly there are two kinds of Defilements aśociating with Bodhisattwas]. 8) Those which are in the body of Bodhisattvas who have not reached the ultimate perfection, and which are the enemy to the Wisdom [attained] on the [first] Stages and are to be killed by means of the Wisdom [obtained through] the Practice of the Stages beginning with the 8th, these are called the Defilements remaining in the impure Stage [of Bodhisattva]. 9) The Defilements which exist in the body of Bodhisattvas who have reached the ultimate perfection, and which are the enemy to the Wisdom [attained through] the Practice on the (last) Stages beginning with 8th and are to be killed by means of the Wisdom [of the Buddha, obtained through] the Meditation called ‘the Diamond-like’, these are called the Defilements remaining in the pure Stage [of Bodhisattva].

nava rāgādayaḥ kleśāḥ saṃkṣepeṇa yathākramam |
navabhiḥ padmakośādidṛṣṭāntaiḥ saṃprakāśitāḥ || 132 ||

是名略說九種煩惱次第。萎華等九種譬喻。我已廣說應知。

chags sogs ñon moṅs dgu po ’di || mdor bsdus nas ni go rims bźin || padma’i sbubs la sogs pa yi || dpe dgu dag gis yaṅ dag bstan ||

These Nine Defilements, beginning with Desire, Being taken in short, respectively, Are illustrated by 9 examples, That of the sheath of a lotus flower and others. || 132 ||

vistareṇa punar eta eva caturaśītisahasraprakārabhedena tathāgatajñānavad aparyantā bhavanti yair aparyantakleśakośakoṭigūḍhas tathāgatagarbha ucyate |

又復即此九種煩惱。依八萬四千眾生行故有八萬四千煩惱差別。如如來智無量無邊故。有如是無量無邊煩惱纏如來藏故。言無量煩惱藏所纏如來藏。是故偈言

gaṅ gis na de bźin gśegs pa’i sñiṅ po ñon moṅs pa’i sbubs bye ba mtha’ yas pas g-yogs pa źes brjod la | rgyas par ni ’di dag ñid brgyad khri bźi stoṅ gi rnam pa’i rab tu dbye bas de bźin gśegs pa’i ye śes bźin du mtha yas par ’gyur ro ||

And, if taken in detail, [these Defilements] which are differentiated into 84,000 groups, are as infinite as the Wisdom of the Tathāgata. On this point, therefore, it is said that the Matrix of the Tathāgata is concealed by the coverings of Defilements which extend beyond the limit of extremity in number.

bālānām arhatām ebhiḥ śaikṣāṇāṃ dhīmatāṃ kramāt |
malaiś caturbhir ekena dvābhyāṃ dvābhyām aśuddhatā || 133 ||

愚癡及羅漢諸學及大智次第四種垢及一二復二如是次第說四凡一聖人二學二大智名為不淨地

dri ’di dag gis byis rnams daṅ || dgra bcom slob daṅ blo ldan rnams || rim bźin bźi daṅ gcig daṅ ni || gñis daṅ gñis kyis ma dag ñid ||

(Variety of Living Beings according to their Defilements). The impurity [retained] in the ordinary beings, The Arhats, the individuals in training [on the Path], And the Bodhisattvas is [explained], respectively, By these four, one, two and two kinds of pollution. || 133 ||

此偈明何義。此九種譬喻。於無漏界中如是次第四種譬喻。及第五譬喻。後時二二煩惱諸垢依。煩惱垢染故。言不清淨。

yad uktaṃ bhagavatā | sarvasattvās tathāgatagarbha iti | tatra sarvasattvāḥ saṃkṣepeṇocyante caturvidhās tad yathā pṛthagjanā arhantaḥ śaikṣā bodhisattvāś ceti | tatraiṣām anāsrave dhātau yathākramaṃ caturbhir ekena dvābhyāṃ dvābhyāṃ ca kleśamalā bhyām aśuddhiḥ paridīpitā |

bcom ldan ’das kyis sems can thams cad ni de bźin gśegs pa’i sñiṅ po can no źes bka’ scas pa gaṅ yin pa de la sems can thams cad ni mṅor bsdu na rnam pa bźi brjod de | ’did lta ste | so so’i skye bo daṅ | dgra bcom pa daṅ | slob pa daṅ | byaṅ chub sems dpa’o || de la ’di dag zag pa med pa’i dbyiṅs su go rims ji lta ba bźin ñon moṅs pa bźi daṅ | gcig daṅ | gñis daṅ | gñis kyis ma dag pa bstan to ||

It has been said by the Lord that all living beings are possessed of the Matrix of the Tathāgata. Here, ‘all living beings’ are said to be, in short, fourfold: namely, I) the ordinary beings; 2) the Arhats; 3) the individuals in training [on the Path]; and 4) the Bodhisattvas. Their impurity, on account of [which they cannot identify themselves with] the Immaculate Sphere, is here explained by [the first] four, [the next] one (the 5th) and two (the 6th & 7th) and again by two (the 8th & 9th) kinds of Pollution,’01) respectively.

kathaṃ punar ime nava rāgādayaḥ kleśāḥ padmakośādisadṛśā veditavyāḥ | kathaṃ ca tathāgatadhātor buddhabimbādisādharmyam anugantavyam iti |

又復云何知此九種貪等煩惱。於萎華等九種譬喻相似相對。又云何知如來藏於諸佛等九種譬喻相似相對。偈言

yaṅ ji ltar ’dod chags la sogs pa ñon moṅs pa dgu po ’di dag padma’i sbubs la sogs pa daṅ ’dra bar rig par byas la | de bźin gśegs pa’i khams saṅs rgyas kyi gzugs la sogs || pa daṅ chos mthun par yaṅ ji ltar rig par bya źe na |

(§3. Concordance between the 9 lllustrations and the 9 Defilements.) Now, how should the resemblance of 9 Defilements be known, Desire and the rest, to the sheath of a lotus flower and others, respectively, and how should the similarity be understood between the Essence of the Tathāgata and [the examples], the Buddha’s image and the rest?

tat padmaṃ mṛdi saṃbhūtaṃ purā bhūtvā manoramam |
aramyam abhavat paścād yathā rāgaratis tathā || 134 || bhramarāḥ prāṇino yadvad daśanti kupitā bhṛśam |
duḥkhaṃ janayati dveṣo jāyamānas tathā hṛdi || 135 || śālyādīnāṃ yathā sāram avacchannaṃ bahis tuṣaiḥ |
mohāṇḍakośasaṃchannam evaṃ sārārthadarśanam || 136 || pratikūlaṃ yathāmedhyam evaṃ kāmā virāgiṇām |
kāmasevānimittatvāt paryutthānāny amedhyavat || 137 || vasudhāntaritaṃ yadvad ajñānān nāpnuyur nidhim |
svayaṃbhūtvaṃ tathāvidyāvāsabhūmyāvṛtā janāḥ || 138 || yathā bījatvagucchittir aṅkurādikramodayāt |
tathā darśanaheyānāṃ vyāvṛttis tattvadarśanāt || 139 || hatasatkāyasārāṇām āryamārgānusaṅgataḥ |
bhāvanājñānaheyānāṃ pūtivastranidarśanam || 140 || garbhakośamalaprakhyāḥ saptabhūmigatā malā |
vikośagarbhavaj jñānam avikalpaṃ vipākavat || 141 || mṛtpaṅkalepavaj jñeyās tribhūmyanugatā malāḥ |
vajropamasamādhānajñānavadhyā mahātmanām || 142 || evaṃ padmādibhis tulyā nava rāgādayo malāḥ |
dhātor buddhādisādharmyaṃ svabhāvatrayasaṃgrahāt || 143 ||

依佛神力故有彼眾妙華初榮時則愛後萎變不愛如華依榮悴有愛有不愛貪煩惱亦爾初樂後不樂依佛神力故有彼眾妙華初榮時則愛後萎變不愛如華依榮悴有愛有不愛貪煩惱亦爾初樂後不樂群蜂為成蜜瞋心嚙諸花瞋恚心起時生種種苦惱稻等內堅實外為皮……覆如是癡心纏不見內堅實猶如臭穢糞智觀貪亦爾起欲心諸相結使如穢糞譬如彼地中種種珍寶藏眾生無天眼是故不能見如是自在智為無明地覆眾生無智眼是故不能見如子離皮…… 次第生芽等見道斷煩惱次第生諸地以害身見等攝取妙聖道修道斷煩惱故說弊壞衣七地中諸垢猶如胎所纏遠離胎藏智無分別淳熟三地知諸垢如泥模所泥大智諸菩薩金剛定智斷萎華至泥模如是九種喻示貪瞋癡等九種煩惱垢垢中如來藏佛等相對法如是九種義以三種體攝

ji ltar padma ’dam skyes de || mdun du gyur na yid dga’ daṅ || phyi nas dga’ ba med ’gyur ba || ’dod chags dga’ ba de bźin no || ji ltar srog chags sbraṅ ma ni || śin tu ’khrugs te mduṅ brdeg ltar || de bźin źe sdaṅ skyed bas na || sñiṅ la sdug bsṅal skyed par byed || ji ltar ’bras sogs sñiṅ po ni || phyi rol spun pas bsgribs pa ltar || de bźin sñiṅ po’i don mthoṅ ba || ma rig sgo ṅa’i sbubs kyis bsgribs || ji ltar mi gtsaṅ mi mthun pa || de bźin chags daṅ bcas rnams kyi || ’dod pa bsten pa’i rgyu yin phyir || kun nas ldaṅ ba mi gtaṅ ’dra || ji ltar nor ni bsgribs pas na || mi śes gter mi thob pa ltar || de bźin skye la raṅ byuṅ ñid || ma rig bag chags sa yis bsgribs || ji ltar myugs sogs rim skyes pas || sa bon śun pa gcod pa ltar || de bźin de ñid mthoṅ ba yis || mthoṅ spaṅs rnams ni ldog par ’gyur || ’phags pa’i lam daṅ ’brel pa las || ’jig tshogs sñiṅ po bcom rnams kyi || bsgom lam ye śes spaṅ bya rnams || gos hrul dag daṅ mtshuṅs par bstan || 5 sa bdun la brten dri ma ni || mṅal sbubs dri ma dag daṅ mtshuṅs || mṅal sbubs bral ’dra mi rtog pa’i || ye śes rnam par smin pa bźin || sa gsum rjes ’brel dri ma rnams || sa ’dam gos bźin śes bya ste || bdag ñid chen po rdo rje lta’i || tiṅ gne ’dzin gyis gźom bya yin || de ltar chags sogs dri ma dgu || padma la sogs dag daṅ mtshuṅs || raṅ bźin gsum gyis bsdus phyir khams || saṅs rgyas tshogs daṅ chos mtshuṅs so ||

Just as the lotus flower born from the mud Is delightful in its first appearance, But later on [when it withers], it is no more attractive; Similar to it is the delight of Desire. || 134 || Just as the honey-bees, being excited, Sting sharply [and cause pain]; In the same way, Hatred, being aroused, Produces suffering in the heart. || 135 || Just as the kernel of rice and others Are concealed by the outside husk, Similarly, the perception of the Essential Truth Is hindered by the covering’09) of ignorance. || 136 || Just as the impurities are somewhat disagreeable; Likewise those who have got rid of desire [Regard] Passion as something disagreeable, Being characterized as devoted to [such] Passion, The outburst of Passions is repulsive like impurities. || 137 || Just as the people, because of their ignorance, Cannot obtain the treasure hidden under the ground, In a similar way, they cannot obtain the Buddhahood Hindered by the Dwelling Place of Ignorance. || 138 || Just as a sprout and the like, growing gradually, Break out the husk of the seed, Similarly, by the Intuition of the Truth, Those Defilements are removed which are to be extirpated by Perception. || 139 || Those who have destroyed the ground of conception of personallity Are following in the [Practice of the] Saintly Path; Therefore, their Defilements which are to be rejected By the Wisdom of Practice are said to be like a tattered garment. || 140 || The stains remaining in the [first] Stages Are like the impurities of the receptacle of an embryo, And the non-discriminative Wisdom has a resemblance To the matured form of an embryo delivered from its covering. || 141 || The stains connected with the [last] Stages Are known as being like the earthen mould, And are to be destroyed by the Wisdom of the Buddhas [Obtained through] Meditation called ‘the Diamondlike’. || 142 || Thus the 9 pollutions, Desire and the rest, Have a resemblance to a lotus flower and others, And the Essence [of the Buddha], consisting of 3-fold nature, Bears a similarity to the Buddha and the rest. || 143 ||

trividhaṃ svabhāvam adhikrṭya cittavyavadānahetos tathāgatagarbhasya navadhā buddhabimbādisādharmyam anugantavyam | trividhaḥ svabhāvaḥ katamaḥ |

此偈明何義。謂依法身自性清淨心如來藏等三種實體。有諸佛等九種譬喻相似相對法應知。三種實體者偈言

sems kyi rnam par byaṅ ba’i khams de bźin gśegs pa’i sñiṅ po raṅ bźin rnam pa gsum gyi dbaṅ du byas te | saṅs rgyas kyi gzugs la sogs pa rnam pa dgu daṅ chos mthun par rtogs par bya’o || raṅ bźin rnam pa gsum gaṅ źe na ||

(§4. The 3-fold Nature of the Essence, the Purifying Element within the Mind, and its Concordance with the 9 lllustrations.) The resemblance of the Matrix of the Tathāgata, being the cause for purifying the Mind, in 9-fold, i. e. to the image of the Buddha and so forth, is to be understood in the reference to the 3-fold Nature of the Matrix of the Tathāgata. What is the 3-fold Nature?

svabhāvo dharmakāyo ’sya tathatā gotram ity api |
tribhir ekena sa jñeyaḥ pañcabhiś ca nidarśanaiḥ || 144 ||

法身及真如如來性實體三種及一種五種喻示現

’di yi raṅ bźin chos sku daṅ || de bźin ñid daṅ rigs kyaṅ ste || de ni dpe gsum gcig daṅ ni || lṅa rnams kyis ni śes par bya ||

The Nature of this [Essence] is the Absolute Body, The Reality, as well as the Germ, Which is known by the examples, Three, one and five, [respectively]. || 144 ||

tribhir buddhabimbamadhusāradṛṣṭāntair dharmakāyasvabhāvaḥ sa dhātur avagantavyaḥ | ekena suvarṇadṛṣṭāntena tathāgatasvabhāvaḥ | pañcabhir nidhitaruratnavigrahacakra vartikanakabimbadṛṣṭāntais trividhabuddhakāyotpattigotrasvabhāva iti |

此偈明何義。初三種喻示現如來法身應知。三種譬喻者。所謂諸佛美蜜堅固。示現法身。偈言法身故。一種譬喻者。所謂真金示現真如。偈言真如故。又何等為五種譬喻。一者地藏。二者樹。三者金像。四者轉輪聖王五者寶像。能生三種佛身。示現如來性。偈言如來性故。

saṅs rgyas kyi gzugs daṅ | sbraṅ rtsi daṅ | ’bru’i sñiṅ po’i dpe gsum gyis ni khams de chos kyi sku’i raṅ bźin du śes par bya’o || gser gyi dpe gcig gis ni de bźin ñid kyi raṅ bźin lta byu’o || gter daṅ śiṅ daṅ rin po che’i sku daṅ ’khor los sgyur ba daṅ | gser gyi gzugs kyi dpe lṅas ni saṅs rgyas kyi sku gsum bskyes pa’i rigs kyi raṅ bźin du’o ||

By the examples, i.e. those of the image of the Buddha, honey and the kernel [of grains], this Essence is to be understood as being of the nature of the Absolute Body. By one example, i.e. that of gold, its being of the nature of Reality, and by [the remaining] examples, i.e. those of the treasure, the tree, the precious image, the highest Lord of Universe, and the golden statue, its being of the nature of the Germ from which the kinds of Buddha’s Body are originated [is to be understood].

tatra dharma kāyaḥ katamaḥ dharmakāyo dvidhā jñeyo dharmadhātuḥ sunirmalaḥ |
tanniṣyandaś ca gāmbhīryavaicitryanayadeśanā || 145 ||

又法身者。偈言法身有二種清淨真法界及依彼習氣以深淺義說

de la chos kyi sku gaṅ źe na || chos sku rnam gñis śes bya ste || chos dbyiṅs śin tu dri med daṅ || de yi rgyu mthun zab pa daṅ || sna tshogs tshul ni ston pa’o ||

(a. Dharmakāya.) Here, how is the Absolute Body? The Absolute Body is to be known in aspects, [One] is the Absolute Entity which is perfectly immaculate, [The other] is its natural outflow, the teaching Of the profound [truth] and of the diverse guidance. || 145 ||

dvividho buddhānāṃ dharmakāyo ’nugantavyaḥ | suviśuddhaś ca dharmadhātor avikalpajñānagocaraviṣayaḥ | sa ca tathāgatānāṃ pratyātmam adhigamadharmam adhikṛtya veditavyaḥ | tatprāptihetuś ca suviśuddhadharmadhātuniṣyando yathāvainayikapara sattveṣu vijñaptiprabhavaḥ | sa ca deśanādharmam adhikṛtya veditavyaḥ | deśanā punar dvividhā sūkṣmaudārikadharmavyavasthānanayabhedāt | yad uta gambhīrabodhisattvapiṭaka dharmavyavasthānanayadeśanā ca paramārthasatyam adhikṛtya vicitrasūtrageyavyākaraṇa gāthodānanidānādivividhadharmavyavasthānanayadeśanā ca saṃvṛtisatyam adhikṛtya |

此偈明何義。諸佛如來有二種法身。何等為二。一者寂靜法界身。以無分別智境界故。如是諸佛如來法身。唯自內身法界能證應知。偈言清淨真法界故。二者為得彼因。謂彼寂靜法界說法。依可化眾生說。彼說法應知。以依真如法身有彼說法。名為習氣。偈言及依彼習氣故。彼說法者。復有二種。一細二麤。細者。所謂為諸菩薩摩訶薩演說甚深祕密法藏。以依第一義諦說故。麤者。所謂種種修多羅祇夜和伽羅那伽陀憂陀那尼陀那等。名字章句種種差別。以依世諦說故。是故偈言

saṅs rgyas kyi chos kyi sku ni rnam par gñis su rtogs par bya’o || śin tu rnam par dag pa’i chos kyi dbyiṅs ni | rnam par mi rtog pa’i spyod yul gyi yul lo || de yaṅ de bźin gśegs pa rnams kyi so so raṅ gis rig par bya ba’i chos kyi dbaṅ du byas te rtogs par bya’o || de thob pa’i rgyu śin tu rnam par dag pa’i chos kyi dbyiṅs kyi rgyu mthun pa ni gdul bya ji lta bar sems can gźan la rnam par rig par ’byuṅ ṅo || de yaṅ bstan pa’i chos kyi dbaṅ du byas par rig par bya’o || bstan pa yaṅ rnam pa gñis te || phra ba daṅ rgya chen po’i chos rnam par ’jog pa’i tshul gyis dbye ba las te | ’di lta ste | don dam pa’i bden pa’i dbaṅ du byas nas byaṅ chub sems dpa’i sde snod zab mo’i chos kyi tshul ston pa daṅ | kun rdzob kyi bden pa’i dbaṅ du byas te | mdo daṅ | dbyaṅs kyis bsñad pa daṅ | luṅ bstan pa daṅ | tshigs su bcad pa daṅ | ched du brjod pa daṅ | gleṅ gźi la sogs pa rnam pa du mar sna tshogs pa’i chos rnam par ’jog pa’i tshul bstan pa’o ||

The absolute body of the Buddha is to be understood in aspects, [Namely], 1) the perfectly pure Absolute Entity itself, which is the acting sphere of Non-discriminative Wisdom; and this is to be known in the reference to the Truth realized by the Tathāgata through introspection. And, 2) the natural outflow of the perfectly pure Absolute Entity as the cause for its attainment, which produces the communication among other living beings according to their faculties in discipline. And this is to be known in the reference to the Truth as the doctrine to be taught. This teaching is again divided into two, owing to the difference of means for exposition of the Doctrine, whether subtle or extensive. Namely, 2)-1) the Code of Bodhisattva, the teaching by the profound means for exposition of the Doctrine referring to the Highest Truth, and 2)-2) the Aphorism, the Scripture in prose and verse, the Prophecy, the Verse, the Solemn Utterance, the Statement of subject matter, &c. which are the teaching by various kinds of means for exposition of the Doctrine and are related to the Empirical Truth.

lokottaratvāl loke ’sya dṛṣṭāntān upalabdhitaḥ |
dhātos tathāgatenaiva sādṛśyam upapāditam || 146 || madhv ekarasavat sūkṣmagambhīranayadeśanā |
nānāṇḍasāravaj jñeyā vicitranayadeśanā || 147 ||

以出世間法世中無譬喻是故依彼性還說性譬喻如美蜜一味微細法亦爾修多羅等說如種種異味

’jig rten ’das phyir ’jig rten na || ’di la dpe ni mi dmigs pas || de bźin gśegs pa ñid daṅ khams || ’dra ba ñid du bstan pa yin || phra mo zab mo’i tshul bstan ni || sbraṅ rtsi ro gcig pa bźin te || rnam pa sna tshogs tshul bstan no || sna tshogs sbubs sñiṅ bźin śes bya ||

Being supermundane, nothing can be given As an example for the Essence, in this world; Therefore, it is shown in its similarity To the [apparitional form of the] Buddha himself. || 146 || [The Doctrine] taught by subtle, profound means Is to be known as being akin to honey of one taste, And taught by various kinds of means, As being similar to the kernel of various grains. || 147 ||

ity evam ebhis tribhir buddhabimbamadhusāradṛṣṭāntais tathāgatadharmakāyena niravaśeṣa sattvadhātuparispharaṇārtham adhikṛtya tathāgatasyeme garbhāḥ sarvasattvā iti paridīpitam | na hi sa kaścit sattvaḥ sattvadhātau saṃvidyate yas tathāgatadharma kāyād bahir ākāśadhātor iva rūpam | evaṃ hy āha | yathāmbaraṃ sarvagataṃ sadā mataṃ tathaiva tat sarvagataṃ sadā matam | yathāmbaraṃ rūpagateṣu sarvagaṃ tathaiva tat sattvagaṇeṣu sarvagam iti ||

此偈明何義。諸佛美蜜及堅固等三種譬喻。此明如來真如法身有二種義。一者遍覆一切眾生。二者遍身中有無有餘殘。示現一切眾生有如來藏。此以何義。於眾生界中無有一眾生離如來法身在於法身外。離於如來智在如來智外。如種種色像不離虛空中。是故偈言譬如諸色像不離於虛空如是眾生身不離諸佛智以如是義故說一切眾生皆有如來藏如虛空中色

de ltar saṅs rgyas kyi gzugs daṅ || sbraṅ rtsi daṅ sñiṅ po’i dpe ’di gsum gyis ni | de bźin gśegs pa’i chos kyi skus lus pa med pa’i sems can gyi khams khyab pa’i don gyi dbaṅ du byas nas | sems can ’di dag ni de bźin gśegs pa’i sñiṅ bo can yin no źes bstan no || gaṅ źig de bźin gśegs pa’i chos kyi sku las phyi rol du gyur ba’i sems can de ni ‘ga’ yaṅ sems can gyi khams na med de | nam mkha’i khams ni gzugs bźin no || ji skad du | ji ltar rnam mkha’ rtag tu kun soṅ ’dod || de bźin de yaṅ rtag tu kun soṅ ’dod || ji ltar nam mkha’ gzugs rnams kun du soṅ || de bźin ’di yaṅ sems can tshogs kun soṅ || źes gsuṅs so ||

Thus, by examples, those of the image of the Buddha the honey and the kernel, in reference to the meaning that all living beings, with no exception, are penetrated by the Absolute Body of the Tathāgata, it is explained that these, all living beings, are the Matrix (interior) of the Tathāgata, (i.e. the Matrix in which the Tathāgata penetrates). Indeed, there is no one among the living beings who stands outside the Absolute Body of the Tathāgata, just as no kind of physical form can exist outside of space. Because it is said: “Just as space is considered to be all-pervading always, Similarly, it is held to be always all-pervading; Just as space pervades all visible forms, Similarly, it pervades all the multitudes of living beings”.

prakṛter avikāritvāt kalyāṇatvād viśuddhitaḥ |
hemamaṇḍalakaupamyaṃ tathatāyām udāhṛtam || 148 ||

以性不改變體本來清淨如真金不變故說真如喻

raṅ bźin ’gyur ba med pa daṅ || dge daṅ rnam par dag pa’i phyir || de bźin ñid ’di gser gyi ni || gzugs daṅ mtshuṅs par mrjod pa yin ||

(b. Tathatā.) Being unchangeable, by nature, Sublime, and perfectly pure, Reality is illustrated By the analogy with a piece of gold. || 148 ||

yac cittam aparyantakleśaduḥkhadharmānugatam api prakṛtiprabhāsvaratayā vikārānudāhṛter ataḥ kalyāṇasuvarṇavad ananyathābhāvārthena tathatety ucyate | sa ca sarveṣām api mithyātvaniyatasaṃtānānāṃ sattvānāṃ prakṛtinirviśiṣṭānāṃ sarvāgantuka malaviśuddhim āgatas tathāgata iti saṃkhyāṃ gacchati | evam ekena suvarṇadṛṣṭāntena tathatāvyatibhedārtham adhikṛtya tathāgatas tathataiṣāṃ garbhaḥ sarvasattvānām iti paridīpitam | cittaprakṛtiviśuddhyadvayadharmatām upādāya yathoktaṃ bhagavatā | tatra mañjuśrīs tathāgata ātmopādānamūlaparijñātāvī | ātmaviśuddhyā sarvasattva viśuddhim anugataḥ | yā cātmaviśuddhir yā ca sattvaviśuddhir advayaiṣādvaidhīkāroti | evaṃ hy āha | sarveṣām aviśiṣṭāpi tathatā śuddhim āgatā | tathāgatatvaṃ tasmāc ca tadgarbhāḥ sarvadehina iti ||

此偈明何義。明彼真如如來之性。乃至邪聚眾生身中自性清淨心。無異無差別。光明明了。以離客塵諸煩惱故。後時說言。如來法身如是以一真金譬喻。依真如無差別。不離佛法身故。說諸眾生皆有如來藏。以自性清淨心雖言清淨而本來無二法故。是故經中佛告文殊師利言。文殊師利。如來如實知見自身根本清淨智。以依自身根本智故。知諸眾生有清淨身。文殊師利。所謂如來自性清淨身。乃至一切眾生自性清淨身。此二法者。無二無差別。是故偈言一切諸眾生平等如來藏真如清淨法名為如來體依如是義故說一切眾生皆有如來藏應當如是知

sems gaṅ yin pa de ni ñon moṅs pa daṅ sdug bsṅal mtha’ yas pa daṅ rjes su ’brel kyaṅ raṅ bźin gyis ’od gsal ba ñid kyis rnam par ’gyur ba la mi ston pa de’i phyir gser bzaṅ po bźin du gźan du mi ’gyur ba’i don gyis de bźin ñid ces brjod do || de yaṅ log pa ñid du ṅes pa’i rgyu can gyis sems can thams cad la yaṅ raṅ bźin khyad par med du zin kyaṅ | glo bur gyi ñon moṅs pa mtha’ dag rnam par dag ba de las gyur pa | de bźin gśegs pa źes bya ba’i graṅs su ’gro ste | des na ’dir gser kyi dpe gcig gis de bźin ñid la dbyer med pa’i don gyi dbaṅ du byas nas de bźin gśegs pa’i de bźin ñid sems can de dag gi sñiṅ po yin no źes bstan pa yin no || sems kyi raṅ bźin rnam par dag pa gñis su med pa’i chos ñid ñe bar bzuṅ nas | bcom ldan ’das kyis ji skad du bka’ stsal ba ni | ’jam dpal de la de bźin gśegs pa ni bdag gi ñe bar len pa’i gźi rtsa yoṅs su mkhyen pas bsruṅ ba mdzad de | bdag rnam par dag pas sems can thams cad rnam par dag par rtogs so || bdag rnam par dag pa gaṅ yin pa daṅ | sems can thams cad rnam par dag pa gaṅ yin pa de ni gñis su med de gñis su byar med do źes gsuṅs so || de skad du | thams cad la ni khyad med kyaṅ || de bźin ñid dag las gyur ba || de bźin gśegs ñid de yi phyir || ’gro kun de yi sñiṅ po can || źes gsuṅs so ||

That which is the Mind, though it is aśociated with the phenomena of Suffering [caused by] innumerable forms of Defilement, is unable to be shown as being alterable because of its being radiant by nature. Therefore, it is called ‘Reality’ in the sense of being unchangeable like excellent gold. This very Mind gets also the appellation of ‘the Tathāgata’ whenever it perfects the purification from all accidental pollutions even in the case of those living beings who are ranked among the groups in the definitely wrong way, since all of them are not different by nature. Thus, with reference to the sense that Reality is the undifferentiated whole, it is explained by the one example of gold, that the Tathāgata, being Reality, is [identical with] the Matrix (i.e. the inner Essence) of these living beings. Having in view [this] Innate Mind, the pure and non-dual Essential Nature, it is said by the Lord 153): “Here, O Mañjusrī, the Tathāgata is one who has the full knowledge about the root of his own substratum. Through his self-purification, he has understood the purity of living beings. That which is the purity of his own and that which is the purity of the living beings, these two are one and the same, they cannot be divided into two. [Also] it is said: “Though being undifferentiated among all, Reality, in case the purification is perfected, Is [called] Buddhahood; therefore, All living beings are possessed of the Matrix of Buddhahood”.

gotraṃ tad dvividhaṃ jñeyaṃ nidhānaphalavṛkṣavat |
anādiprakṛtisthaṃ ca samudānītam uttaram || 149 || buddhakāyatrayāvāptir asmād gotradvayān matā |
prathamāt prathamaḥ kāyo dvitīyād dvau tu paścimau || 150 || ratnavigrahavaj jñeyaḥ kāyaḥ svabhāvikaḥ śubhaḥ |
akṛtrimatvāt prakṛter guṇaratnāśrayatvataḥ || 151 || mahādharmādhirājatvāt sāmbhogaś cakravartivat |
pratibimbasvabhāvatvān nirmāṇaṃ hemabimbavat || 152 ||

又復偈言佛性有二種一者如地藏二者如樹果無始世界來自性清淨心修行無上道依二種佛性得出三種身依初譬喻故知有初法身依第二譬喻知有二佛身真佛法身淨猶如真金像以性不改變攝功德實體證大法王位如轉輪聖王依止鏡像體有化佛像現

gter daṅ ‘bras bu’i śiṅ bźin du || rigs de rnam gñis śes bya ste || thog med raṅ bźin gnas pa daṅ || yaṅ dag blaṅ ba mchog ñid do || rigs ’di gñis las saṅs rgyas kyi || sku gsum thob par ’dod pa yin || daṅ bos sku ni daṅ po ste || gñis pa yis ni phyi ma gñis || ṅo bo ñid sku mdzes pa ni || rin chen sku ’drar śes bya ste || raṅ bźin gyis ni byis min daṅ || yon tan rin chen gter yin phyir || chos chen rgyal srid che ldan phyir || rdzogs loṅs ’khor los sgyur bźin no || gzugs brñan gyi ni raṅ bźin phyir || sprul ba gser gyi gzugs lta bu ||

(c. Tathāgatagotra.) The Germ [of the Buddha] is known to be twofold, Being like a treasure and like a tree [grown] from a seed; The Innate [Germ] existing since the beginningless time And that which has acquired the highest development. || 149 || From this twofold Germ, it is considered, The Bodies of the Buddha are obtained; From the first one, the first Body, And, from the second, the latter two. || 150 || The Body of the Absolute Essence is pure And is known to be like the precious image, Since, by nature, it is non-artificial And is the substratum of precious properties. || 151 || The [Body of] Enjoyment is like the Universal Lord Since it is the great Emperor of Religion; The Apparitional Body is like a golden statue Since is has the nature of being an image. || 152 ||

ity evam ebhir avaśiṣṭaiḥ pañcabhir nidhitaruratnavigrahacakravartikanakabimba dṛṣṭāntais trividhabuddhakāyotpattigotrasvabhāvārtham adhikṛtya tathāgatadhātur eṣāṃ garbhaḥ sarvasattvānām iti paridīpitam | trividhabuddhakāyaprabhāvitatvaṃ hi tathāgatatvam | atas tatprāptaye hetus tathāgatadhātur iti | hetvartho ’tra dhātvarthaḥ | yata āha | tatra ca sattve sattve tathāgatadhātur utpanno garbhagataḥ saṃvidyate na ca te sattvā budhyanta iti |

此偈明何義。餘五種譬喻。所謂藏樹金像轉輪聖王寶像譬喻。示現生彼三佛法身。以依自體性如來之性諸眾生藏。是故說言。一切眾生有如來藏。此示何義。以諸佛如來有三種身得名義故。此五種喻能作三種佛法身因。以是義故說如來性因。此以何義。此中明性義以為因義

de’i phyir de ltar gter daṅ ljon śiṅ daṅ | rin po che’i sku daṅ | ’khor los sgyur ba daṅ | gser gyi gzugs te | dpe lhag ma lṅa po ’di dag gis ni saṅs rgyas kyi sku rnam pa gsum bskyed pa’i rigs yod pa’i dbaṅ du byas te | de bźin gśegs pa’i khams sems can ’di dag thams cad kyi sñiṅ por bstan pa yin no || de bźin gśegs pa ñid ni saṅs rgyas kyi sku rnam pa gsum gyis rab tu phye ba yin te | des na de bźin gśegs pa’i khams thob pa’i rgyu yin pas khams kyi don ni ’dir rgyu’i don to || gaṅ gi phyir de la yaṅ sems can daṅ sems can la de bźin gśegs pa’i khams ’grub pa’i sñiṅ por gyur pa yod mod kyi | sems can de dag gis śes pa ma yin no źes gsuṅs so ||

Thus, by these examples, namely, those of a treasure, a tree, a precious image, a Lord of the Universe, and a golden statue, in the reference to the nature as the Germ from which the Bodies of the Buddha are originated, it is said that ‘the Matrix (i.e. the inner Essence) of these living beings is the Essence (i.e. the cause) of the Tathāgata’. Indeed, the Buddhahood is usually manifested in the Bodies of the Buddha. Hence, it is said that the Essence of the Tathāgata is the cause for the acquisition of these [3 Bodies]. Here, the word ‘dhātu’ (Essence) is especially used in the sense of ‘hetu’ (a cause). So it is said: “And now, in every living being, there exists the Essence of the Tathāgata arisen, in the form of embryo. But these living beings do not know about it”. (Reference to the Abhidharma-sūtra on the ‘Essence’).

evaṃ hy āha | anādikāliko dhātuḥ sarvadharmasamāśrayaḥ | tasmin sati gatiḥ sarvā nirvāṇādhigamo ’pi ca ||

以是義故。經中偈言無始世來性作諸法依止依性有諸道及證涅槃果

de skad du | thog ma med dus can gyi khams || chos rnams kun gyi gnas yin te || de yod pas na ’gro kun daṅ || mya ṅan ’das pa’aṅ thob pa yin || źes gsuṅs so ||

Indeed, it is said [in the Scripture] as follows: “The Essence that exists since beginningless time Is the foundation of all the elements, Owing to its existence, all Phenomenal Life, As well as the acquisition of Nirvāṇa exists”.

tatra katham anādikālikaḥ | yat tathāgatagarbham evādhikṛtya bhagavatā pūrva koṭir na prajñāyata iti deśitaṃ prajñaptam | dhātur iti | yad āha | yo ’yaṃ bhagavaṃs tathāgatagarbho lokottaragarbhaḥ prakṛtipariśuddhagarbha iti | sarvadharmasamāśraya iti | yad āha | tasmād bhagavaṃs tathāgatagarbho niśraya ādhāraḥ pratiṣṭhā saṃba ddhānām avinirbhāgānām amuktajñānānām asaṃskṛtānāṃ dharmāṇām | asaṃbaddhānām api bhagavan vinirbhāgadharmāṇāṃ muktajñānānāṃ saṃskṛtānāṃ dharmāṇāṃ niśraya ādhāraḥ pratiṣṭhā tathāgatagarbha iti | tasmin sati gatiḥ sarveti | yad āha | sati bhagavaṃs tathāgatagarbhe saṃsāra iti parikalpam asya vacanāyeti | nirvāṇādhigamo ’pi ceti | yad āha | tathāgatagarbhaś ced bhagavan na syān na syād duḥkhe ’pi nirvinna nirvāṇecchā prārthanā praṇidhir veti vistaraḥ |

此偈明何義。無始世界性者。如經說言。諸佛如來依如來藏。說諸眾生無始本際不可得知故。所言性者。如聖者勝鬘經言。世尊。如來說如來藏者。是法界藏。出世間法身藏。出世間上上藏。自性清淨法身藏。自性清淨如來藏故。作諸法依止者。如聖者勝鬘經言。世尊。是故如來藏是依是持是住持是建立。世尊。不離不離智。不斷不脫。不異無為。不思議佛法。世尊。亦有斷脫異外離離智有為法。亦依亦持亦住持亦建立。依如來藏故。依性有諸道者。如聖者勝鬘經言。世尊。生死者依如來藏。世尊。有如來藏故。說生死。是名善說故。及證涅槃果者。如聖者勝鬘經言。世尊。依如來藏故有生死。依如來藏故證涅槃。世尊。若無如來藏者。不得厭苦樂心涅槃。不欲涅槃不願涅槃故。

de la ji ltar na thob ma med pa’i dus gaṅ yin źe na | de bźin gśegs pa’i sñiṅ po ñid kyi dbaṅ du mdzad nas | sṅon gyi mtha’ mi dmigs || so źes bstan ciṅ rab tu gźag pa gaṅ yin pa’o || khams źes bya ba ni | ji skad du | bcom ldan ’das de bźin gśegs pa’i sñiṅ po gaṅ lags pa ’di ni ’jig rten las ’das pa’i chos kyi sñiṅ po raṅ bźin gyis yoṅs su dag pa’i chos kyi sñiṅ po’o źes gsuṅs so || chos rnams kun gyi gnas yin te | źes bya ba ni | ji skad du | bcom ldan ’das de’i slad du de bźin gśegs pa’i sñiṅ po ni ’brel ba | rnam par dbye ba med pa | bral mi śes pa | ’dus ma byas pa’i chos rnams kyi gnas daṅ gźi daṅ rten lags la | bcom ldan ’das de bźin gśegs pa’i sñiṅ po ni ma ’brel ba rnam par dbye ba daṅ bcas pa’i chos | bral śes pa | ’dus byas kyi chos rnams kyi yaṅ gźi daṅ | gnas daṅ | rten lags so źes gsuṅs pa’o || de yod na ni ‘gro kun daṅ || źes bya ba ni | ji skad du | bcom ldan ’das de bźin gśegs pa’i sñiṅ po mchis na de la ’khor ba źes tshig gis btags pa lags so źes gsuṅs so || mya ṅan ’das pa’aṅ thob par ’gyur || źes bya ba ni | ji skad du | bcom ldan ’das gal te de bźin gśegs pa’i sñiṅ po ma mchis na sdug bsṅal la yaṅ yid ’byuṅ bar mi ’gyur źiṅ mya ṅan las ’das pa la yaṅ ’dod pa daṅ | don du gñer ba daṅ | smon par yaṅ mi ’gyur ro źes rgyas par gsuṅs so ||

Here, how is it that ‘it exists since beginningless time’? With reference to this very Matrix of the Tathāgata, it has been taught and ascertained by the Lord: “An initial limit is not to be perceived”. About the.’Essence’ it is said as follows: “O Lord, this Matrix of the Tathāgata is the transcendental Matrix; the Matrix, perfectly pure by nature”. The statement ‘The foundation of all the elements’ means as follows: “Therefore, O Lord, the Matrix of the Tathāgata is the foundation, the support, and the substratum of the immutable elements (properties) which are Essentially connected with, indivisible from [the Absolute Entity], and unreleased from Wisdom. [At the same time], this very Matrix of the Tathāgata is also, O Lord, the foundation, the support, and the substratum of the [worldly] elements that are produced by causes and conditions, which are by all means disconnected, differentiated [from the Absolute Essence], and separated from Wisdom. The statement ‘Owing to its existence, there is all the Phenomenal Life’ means as follows: “Owing to the existence of the Matrix of the Tathāgata, there is Phenomenal Life, this, O Lord, is the proper saying on account of the Phenomenal Life”. The statement ‘There is also the acquisition of the Nirvāṇa’ is said in the following sense: “O Lord, if there were no Matrix of the Tathāgata, there would not take place aversion to Suffering, or arise desire, earnest wish, or prayer for Nirvāṇa”. &c.

X. THE ESSENTIAL CHARACTERISTICS OF THE MATRIX OF THE TATHĀGATA

sa khalv eṣa tathāgatagarbho dharmakāyāvipralambhas tathatāsaṃbhinnalakṣaṇo niyatagotrasvabhāvaḥ sarvadā ca sarvatra ca niravaśeṣayogena sattvadhātāv iti draṣṭavyaṃ dharmatāṃ pramāṇīkṛtya | yathoktam | eṣā kulaputra dharmāṇāṃ dharmatā | utpādād vā tathāgatānām anutpādād vā sadaivaite sattvās tathāgatagarbhā iti | yaiva cāsau dharmatā saivātra yuktir yoga upāyaḥ paryāyaḥ | evam eva tat syāt | anyathā naiva tat syād iti | sarvatra dharmataiva pratiśaraṇam | dharmataiva yuktiś cittani dhyāpanāya cittasaṃjñāpanāya | sā na cintayitavyā na vikalpayitavyādhimoktavyeti |

此明何義。明如來藏究竟如來法身不差別。真如體相畢竟定佛性體。於一切時一切眾生身中皆無餘盡應知。此云何知依法相知。是故經說。善男子。此法性法體性自性常住。如來出世若不出世。自性清淨本來常住。一切眾生有如來藏。此明何義。依法性依法體。依法相應依法方便。此法為如是為不如是。不可思議。一切處依法依法量依法信。得心淨得心定。彼不可分別。為實為不實。唯依如來信。

chos kyi sku ltar rgya che ba de bźin gśegs pa daṅ dbyer med pa’i mtshan ñid ṅes pa’i rigs kyi raṅ bźin de bźin gśegs pa’i sñiṅ po de yaṅ thams cad kyi tshe thams cad la khyad par med pa’i tshul du yod do źes bya ba’i bar ni | chos ñid tshad mar byas nas blta bar bya ste | ji skad du | rigs kyi bu ’di ni chos rnams kyi chos ñid de | de bźin gśegs pa rnams byuṅ yaṅ ruṅ ma byuṅ yaṅ ruṅ ste | sems can ’di dag ni rtag tu de bźin gśegs pa’i sñiṅ po can no źes gsugs pa yin no || chos ñid gaṅ yin pa de ñid ni ’dir gaṅ gis de lta bu kho nar ’gyur gyi gźan du mi ’gyur ro źes bya ba’i rigs pa daṅ sbyor ba daṅ thabs yin te | thams cad du sems ṅas par rtogs pa daṅ | sems yaṅ dag par śes pa la ni | chos ñid kyi rtogs pa daṅ | chos ñid kyi rigs pa yin no de ni bsam par mi bya | rnam par brtag par mi bya’i | lhag par mos par bya ba ’ba’ źig tu zad do ||

§1. The Saying: All Living Beings are Pośeśed of the Matrix of the Tathāgata is the Highest Logical Truth.) Now, this Matrix of the Tathāgata, being united with the Absolute Body, having the characteristics inseparable from Reality, and being of the nature of the germ properly fixed [towards the attainment of the Buddhahood], exists everywhere, at whatever time and without exception among the living beings, this is indeed to be perceived in the light of the Absolute Essence as the [highest] logical ground. It is said: “O noble youth, such is the Essential nature of the elements. Whether the Tathāgatas appear in this world, or whether they do not, these living beings are always possessed of the Matrix of the Tathāgata”. That which is meant by this ‘Essential nature’ is here synonymous for the ‘argument’, the mode of proof and the means [of cognition], in the sense: such is the real state of things and not otherwise. In any case only the Absolute Essence is the resort for the contemplation of the mind, only the Absolute Essence is the argument for the proper understanding of the mind. This Essence itself is not accessible to imagination nor to discrimination. It is accessible only to faith.

śraddhayaivānugantavyaṃ paramārthe svayaṃbhuvām |
na hy acakṣuḥ prabhādīptam īkṣate sūryamaṇḍalam || 153 ||

是故偈言唯依如來信信於第一義如無眼目者不能見日輪

raṅ byuṅ rnams kyi don dam de || dad pa ñid kyis rtogs bya yin || ñi ma’i dkyil ’khor ’od ’bar ba || mig med pas ni mthoṅ ba med ||

(§2. The Kinds of Individuals to Whom the Faith in this Essence is Necessary.) The Highest Truth of the Buddhas Can be understood only by faith, Indeed, the eyeless one cannot see The blazing disk of the sun. || 53 ||

samāsata ime catvāraḥ pudgalās tathāgatagarbhadarśanaṃ pratyacakṣuṣmanto vya vasthitāḥ | katame catvāraḥ | yad uta pṛthagjanaḥ śrāvakaḥ pratyekabuddho navayānasaṃ prasthitaś ca bodhisattvaḥ | yathoktam | agocaro ’yaṃ bhagavaṃs tathāgatagarbhaḥ satkāyadṛṣṭipatitānāṃ viparyāsābhiratānāṃ śūnyatāvikṣiptacittānām iti | tatra satkāyadṛṣṭipatitā ucyante bālapṛthagjanāḥ | tathā hi te ’tyantasāsravaskandhādīn dharmān ātmata ātmīyataś copagamyāhaṃkāramamakārābhiniviṣṭāḥ satkāyanirodham anāsravadhātum adhimoktum api nālam | kutaḥ punaḥ sarvajñaviṣayaṃ tathāgatagarbham avabhotsyanta iti | nedaṃ sthānaṃ vidyate | tatra viparyāsābhiratā ucyante śrāvakapratyekabuddhāḥ | tat kasmāt | te ’pi hi nitye tathāgatagarbhe saty uttaribhāvayitavye tannityasaṃjñābhāvanāviparyayeṇānityasaṃjñā bhāvanābhiratāḥ | sukhe tathāgatagarbhe saty uttaribhāvayitavye tatsukhasaṃjñābhāvanā viparyayeṇa duḥkhasaṃjñābhāvanābhiratāḥ | ātmani tathāgatagarbhe saty uttaribhāva yitavye tadātmasaṃjñābhāvanāviparyayeṇānātmasaṃjñābhāvanābhiratāḥ | śubhe tathāgatagarbhe saty uttaribhāvayitavye tacchubhasaṃjñābhāvanāviparyayeṇāśubhasaṃjñā bhāvanābhiratāḥ | evam anena paryāyeṇa sarvaśrāvakapratyekabuddhānām api dharmakāya prāptividhuramārgābhiratatvād agocaraḥ sa param anityasukhātmaśubhalakṣaṇo dhātur ity uktam | yathā ca sa viparyāsābhiratānām anityaduḥkhānātmāśubhasaṃjñānāṃ agocaras tathā vistareṇa mahāparinirvāṇasūtre bhagavatā vāpītoyamaṇidṛṣṭāntena prasā dhitaḥ |

此偈明何義。略說一切眾生界中有四種眾生。不識如來藏如生盲人。何等為四。一者凡夫。二者聲聞。三者辟支佛。四者初發菩提心菩薩。如聖者勝鬘經中說言。世尊。如來藏者。於身見眾生非其境界。世尊。如來藏者。於取四顛倒眾生非其境界。世尊。如來藏者。於散心失空眾生非其境界故。此明何義。身見眾生者。謂諸凡夫。以彼凡夫實無色等五陰諸法而取以為有我我所。虛妄執著我我所慢。於離身見等滅諦無漏性甘露之法。信亦不能。何況出世間一切智境界如來藏能證能解。無有是處。又取四顛倒諸眾生者。所謂聲聞辟支佛人。以彼聲聞辟支佛等應修行如來藏常。而不修行如來藏以為常。以顛倒取一切法無常。修行如來藏無常。樂無常修行。以不知不覺故。應修行如來藏樂。而不修行如來藏以為樂。以顛倒取一切法皆苦。修行如來藏苦。樂苦修行。以不知不覺故。應修行如來藏我。而不修行如來藏以為我。以顛倒取一切法無我。修行如來藏無我。樂無我修行。以不知不覺故。應修行如來藏淨。而不修行如來藏以為淨。以顛倒取一切法不淨。修行如來藏不淨。樂不淨修行。以不知不覺故。如是聲聞辟支佛等。一切不能如實隨順法身修行。以是義故。第一彼岸常樂我淨法。非彼聲聞辟支佛等所知境界。如是樂顛倒無常苦無我不淨相等。彼如來藏非其境界。如是之義大般涅槃修多羅中。池水譬喻廣明此義應知。

mdor bsdu na | gaṅ zag bźi po ’di ni de bźin gśegs pa’i sñiṅ po mthoṅ ba la mig daṅ mi ldan par rnam par gźag pa yin te | bźi gaṅ źe na | ’di lta ste | so so ‘i skye bo daṅ | ñan thos daṅ | raṅ saṅs rgyas daṅ | theg pa la gsar du źugs pa’i byaṅ chub sems dpa’ ste | ji skad du | bcom ldan ’das de bźin gśegs pa’i sñiṅ po ’di ni ’jig tshogs la lta bar lhuṅ ba rnams daṅ | phyin ci log la mṅon par ’dod pa rnams daṅ | stoṅ ba ñid las sems rnam par g-yeṅs pa rnams kyi spyod yul ma lags so źes gsuṅs pa bźin no || de la ’jig tshogs la lta bar lhuṅ ba ni byis pa so so’i skye bo la brjod de | ’di ltar de dag ni gtan du phuṅ po la sogs pa’i chos zag pa daṅ bcas pa rnams la bdag daṅ bdag gi ba ñid du khas blaṅs nas ṅar ’dzin pa daṅ | ṅa yir ’dzin pa la mṅon par źen pas na ’jig tshogs ’gags pa zag pa med pa’i dbyiṅs la lhag par mos par mi nus bdag ste | de dag gis thams cad mkhyen pa’i yul de bźin gśegs pa’i sñiṅ po rtogs par ltag la ’gyur te ’di ni gnas med do || de la phyin ci log la mṅon par dga’ ba ni | ñan thos daṅ raṅ saṅs rgyas dag la brjod do || de ci’i phyir źe na | ’di lta ste | de dag kyaṅ de bźin gśegs pa’i sñiṅ po rtag pa ñid du bsgom par bya ba las | slar de rtag pa’i ’du śes su sgon pa las bzlog nas mi rtag par ’du śes su sgom pa la mṅon par dga’ ba ñid daṅ | de bźin gśegs pa’i sñiṅ po bde bar bsgom par bya ba las | slar de bde ba’i ’du śes su sgom pa las bzlog nas | sdug bsṅal ba’i ’du śes yoṅs su sgom pa la mṅon par dga’ ba ñid || daṅ | de bźin gśegs pa’i sñiṅ po bdag tu bsgom par bya ba las | slar de la bdag gi ’du śes su sgom pa las bzlog nas | bdag med pa’i ’du śes su sgom pa la dga’ ba ñid daṅ | de bźin gśegs pa’i sñiṅ po gtsaṅ bar sgom par bya ba las | slar de la gtsaṅ ba’i ’du śes su sgom pa las bzlog nas | mi gtsaṅ ba’i ’du śes sgom pa la mṅon par dga’ ba ñid kyi phyir ro || de ltar rnam graṅs ’dis ni chos kyi sku thob pa daṅ ’gal ba’i lam la mṅon par dga’ ba’i phyir mchog tu rtag pa daṅ | bde ba daṅ | bdag daṅ | sdug pa’i mtshan ñid kyi khams de ni ñan thos daṅ | raṅ saṅs rgyas thams cad kyi yaṅ spyod yul ma yin no źes bśad pa yin no || de ltar phyin ci log la mṅon par dga’ ba | mi rtag pa daṅ | sdug bsṅal ba daṅ | bdag med pa daṅ | mi sdug pa’i ’du śes can rnams kyi spyod yul ma yin pa de ltar rgyas par yoṅs su mya ṅan las ’das pa chen po’i mdor | bcom ldan ’das kyis rdziṅ gi chu’i nor bu’i dpe rab tu bsgrubs te |

In brief, there are four kinds of individuals who are defined as being blind with regard to the perception of the Matrix of the Tathāgata. Who are these four? They are namely: 1) the ordinary beings; 2) the Śrāvakas; 3) the Pratyekabuddhas; and 4) the Bodhisattvas who have recently entered the Vehicle. It is said: “O Lord, the Matrix of the Tathāgata is not the accessible sphere for those who have fallen into the erroneous conception maintaining the existence of individuality, for those who are attached to delusion, and for those whose mind has deviated from the conception of Non-substantiality”. Here, ‘those who have fallen into the erroneous conception maintaining the existence of individuality’ are the ordinary beings. Indeed, having fully admitted those elements claśified into [5] groups and others, which are possessed of Evil Influences, as being the real Ego and its belongings, they are clinging to the conception of ‘Ego’ and, ‘Mine’, and, due to this conception, they cannot believe even in the Immaculate Essence which represents the annihilation of the [conception of the] existence of real individuality. Being so, how is it pośible for them to cognize the Matrix of the Tathāgata which is the object accessible only to the Omniscient? There is [absolutely] no room for it. Now ‘those who are attached to delusion’ represent 2) the Śrāvakas and 3) the Pratyekabuddhas. Why? Because, although the Matrix of the Tathāgata is to be considered as ‘eternal’ in its transcendental sense, they indulge in the contemplation of the ‘evanescence’ [of the phenomena 30)] instead of meditating upon the ‘eternity’ of the former. Likewise, although the Matrix of the Tathāgata is to be considered as ‘blissful’ in its transcendental sense, still they indulge in the contemplation of the ‘suffering’ [of the phenomena] instead of meditating upon the ‘bliś’ of the former. Although the Matrix of the Tathāgata is to be regarded as ‘the [highest] Unity’ they nevertheless cling to the practice of meditation on the idea of ‘non-Ego’ [of the separate elements] instead of concentrating their mind on the notion of the Unity of the former. And, though the Matrix of the Tathāgata is to be considered as ‘pure’ in the transcendental sense, they devote themselves to the practice of meditation on the notion of the ‘impurity’ [of the Phenomenal World] without doing meditation on ‘Purity’ of the former. Thus, in such a way, all the Śrāvakas and Pratyekabuddhas are attached to the Path which is quite opposite to the realization of the Absolute Body, and hence the Essence [of the Tathāgata] which is characterized as the Supreme Eternity, the Supreme Bliss, the Supreme Unity, and the Supreme Purity, is said not to be accessible to them, too. About this inaccessibility of the Essence to those who are attached to delusion, i.e. who have the notion of Evenescence, Suffering, Impersonality and Impurity [as the almighty maximum], the Lord has made it clear in detail in the Mahāparinirvāṇa-sūtra with the example of a jewel in the water of a pond.

tad yathāpi nāma bhikṣavo grīṣmakāle vartamāne salilabandhanaṃ buddhvā svaiḥ svair maṇḍanakopabhogair janāḥ salile krīḍeyuḥ | atha tatraiko jātyaṃ vaiḍūryamaṇim antarudake sthāpayet | tatas tasya vaiḍūryasyārthe sarve te maṇḍanakāni tyaktvā nimajjeyuḥ | atha yat tatrāsti śarkaraṃ kaṭhalyaṃ vā tat te maṇir iti manyamānā gṛhītvā mayā labdho maṇir ity utsṛjyotsṛjya vāpītīre sthitvā nāyaṃ maṇir iti saṃjñāṃ pravarteyuḥ | tac ca vāpyudakaṃ maṇiprabhāvena tatprabhavena bhrājeta | evaṃ teṣāṃ tadudakaṃ bhrājamānaṃ dṛṣṭvāho maṇir iti guṇasaṃjñāṃ pravarteta | atha tatraika upāyakuśalo medhāvī maṇiṃ tattvataḥ pratilabhate | evam eva bhikṣavo yuṣmābhiḥ sarvam anityaṃ sarvaṃ duḥkhaṃ sarvam anātmakaṃ sarvam aśubham iti sarvagrahaṇena bhāvitabhāvitaṃ bahulīkṛtabahulīkṛtaṃ dharma tattvam ajānadbhis tat sarvaṃ ghaṭitaṃ nirarthakam | tasmād bhikṣavo vāpīśarkarakaṭhalyavyavasthitā iva mā bhūta | upāyakuśalā yūyaṃ bhavata | yad yad bhikṣavo yuṣmābhiḥ sarvam anityaṃ sarvaṃ duḥkhaṃ sarvam anātmakaṃ sarvam aśubham iti sarvagrahaṇena bhāvitabhāvitaṃ bahulīkṛtabahulī kṛtaṃ tatra tatraiva nityasukhaśubhātmakāni santīti vistareṇa paramadharmatattvavyavasthā nam ārabhya viparyāsabhūtanirdeśo yathāsūtram anugantavyaḥ |

彼經中言。迦葉。譬如春時有諸人等在大池浴乘船遊戲。失琉璃寶沒深水中。是時諸人悉共入水心覓是寶。競捉瓦石草木沙礫。各各自謂得琉璃珠。歡喜持出乃知非真。是時寶珠猶在水中。以珠力故水皆澄清。於是大眾乃見寶珠故在水下。猶如仰觀虛空月形。是時眾中有一智人。以方便力安徐入水即便得珠。汝等比丘。不應如是修集無常苦無我想不淨想等以為真實。如彼諸人各以瓦石草木沙礫而為寶珠。汝等應當善學方便在在處處常修我想常樂淨想。復應當知。先所修集四法相貌悉是顛倒。欲得真實修諸想者。如彼智人巧出寶珠。所謂我想常樂淨想故。

’di lta ste | dge sloṅ dag dper na so ga’i dus la bab pa na | skye bo dag khrus ras bciṅs te | raṅ raṅ gi rgyan daṅ ñe bar spyod pa dag gis chu la rtse’o || de nas der cig gis rigs daṅ ldan pa’i nor bu bai ḍūrya chu’i naṅ du gźag pa daṅ | de nas bai ḍūrya de’i don du de dag thams cad rgyan gźag nas źugs par gyur to || de nas de na yod pa’i gseg ma’am gyo mo de dag la nor bu’o sñam nas bzuṅ ste | bdag gis nor bu rñed do sñam ste phyuṅ ṅo || phyuṅ nas rdziṅ bu’i ’gram du bltas pa na ’di ni nor bu ma yin no sñam pa’i ’du śes rab tu ’jug go || rdziṅ gi chu de yaṅ nor bu’i mthus nor bu’i ’od daṅ ’dra bar snaṅ ṅo || de dag de ltar snaṅ ba’i chu de yaṅ e ma’o nor bu’o sñam du yon tan gyi ’du śes rab tu źugs so || de nas de la thabs mkhas śiṅ yid gźuṅs pa cig gis nor bu de de kho na bźin du rñyed par gyur to || dge sloṅ dag de bźin du nor bu ltar chos kyi don de kho na mi śes pa khyed kyis thams cad mi rtag pa daṅ | thams cad sdug bsṅal ba daṅ | thams cad bdag med pa daṅ | thams cad mi sdug pa’o źes ’dzin pa thams cad kyis sgom źiṅ | sgom pa lan maṅ du byas śiṅ maṅ du byas pas ñe bar gźag pa de thams cad ni don med do || dge sloṅ bdag de’i phyir rdziṅ de dag gi gseg ma daṅ | gyo mo’i rnam par gnas pa ltar mi ’gyur bar khyed cag thabs la mkhas par gyis śig | dge sloṅ dag khyed kyis gaṅ daṅ gaṅ thams cad mi rtag pa ñid daṅ | thams cad sdug bsṅal ba daṅ | thams cad bdag med pa daṅ | thams cad mi gtsaṅ ba’o źes ’dzin pa thams cad kyis sgom źiṅ sgom pa maṅ du byas śiṅ maṅ du byas pa de daṅ de ñid la rtag pa daṅ | bde ba daṅ | sdug bsṅal daṅ | bdag ñid yod pa yin no źes rgyas par chos kyi de kho na ñid dam par nam par gźag pa las brtsams te phyin ci log tu gyur pa bstan pa ni mdo ji lta ba bźin du rtogs par bya’o ||

It runs as follows: “Suppose, for instance, O monks, that in the hot season, the people, putting on the bathing underwear, were playing in the water with various ornaments and equipments for their individual pastime. Suppose then, someone would cast into the water the genuine Vaiḍūrya stone. Thus, in order to get this Vaiḍūrya stone, all the people, leaving aside their ornaments, would dive into the water. They would mistake pebbles and gravels in the pond for the real jewel, seize them and draw them out, thinking: I have got a jewel. After having stood on the bank of the pond, they would notice: It is not the real jewel at all! At that moment, the water of that pond would, owing to the power of that jewel, shine as if water itself were shining, and seeing that water sparkling, they would say: O the jewel is still there [in the water], and would notice how that jewel had great quality. Thereafter, one who is experienced and clever would really get the jewel out. In the same way, O brethren, ye who are ignorant of the real Essence of things, maintaining the general conception that all things are evanescent, that there is only suffering, and that everything is impersonal and impure, practise the meditation [on that conception] repeatedly, and increasingly. But all that was attempted by you, [ye should keep in mind], is [in reality] of no use. Therefore, O monks, ye should become skilful in order not to be determined by this [false conception] like the pebbles and gravels in the pond. O monks, with those elements which ye maintain to be in every case evanescent, suffering, impersonal, and impure, and on which ye practise the meditation [on that notion] repeatedly and increasingly, there exists [an Essence which represents] the Eternity, the Bliss, the Purity, and the Highest Unity”. Thus should be understood in detail, according to the Scripture, the teaching of the incorrectness with regard to the feature of the highest true nature of the elements.

tatra śūnyatāvikṣiptacittā ucyante navayānasaṃprasthitā bodhisattvās tathāgata garbhaśūnyatārthanayavipranaṣṭāḥ | ye bhāvavināśāya śūnyatāvimokṣamukham icchanti sata eva dharmasyottarakālam ucchedo vināśaḥ parinirvāṇam iti | ye vā punaḥ śūnyatopalambhena śūnyatāṃ pratisaranti śūnyatā nāma rūpādivyatirekeṇa kaścid bhāvo ’sti yam adhigamiṣyāmo bhāvayiṣyāma iti |

又散亂心失空眾生者。謂初發心菩薩。離空如來藏義。以失變壞物修行。名為空解脫門。此以何義。初發心菩薩起如是心。實有法斷滅後時得涅槃。如是菩薩失空如來藏修行。又復有人以空為有物。我應得空。又生如是心。離色等法別更有空。我應修行令得彼空。

de la stoṅ ba ñid las sems rnam par g-yeṅs pa ni theg pa la gsar du źugs pa’i byaṅ chub sems dpa’ stoṅ pa ñid kyi tshul du de bźin gśegs pa’i sñiṅ po las ñams pa dag la brjod do || gaṅ dag yod pa’i chos ñid dus phyis rgyun ’chad ciṅ źig pa yoṅs su mya ṅan las ’das pa’o źes dṅos po gźig pa’i phyir stoṅ ba ñid kyi rnam par thar ba’i sgo ’dod pa’am | yaṅ gaṅ dag gaṅ źig rtogs par bya ba daṅ | bsgom par bya ba stoṅ ba ñid ces bya ba gzugs la sogs pa las tha dad pa’i dṅos po yod pa yin no źes stoṅ pa ñid la dmigs pas stoṅ pa ñid la brten pa’o ||

Lastly, ‘those whose mind has deviated from the conception of Non-substantiality’ denotes the Bodhisattvas who have recently entered the Vehicle, [since] they are deprived of [the cognition of] the Matrix of the Tathāgata in regard to the true meaning of Non-substantiality. They are the people who look toward Non-substantiality as the medium of Liberation in order to destroy the substance, thinking that the perfect Nirvāṇa means the Extinction, i.e. the destruction of the elements [for the Phenomenal Existence] in future. There are also some people among them who think that there is something substantial called ‘the Non-substantiality’ which is quite different from ‘form’ and other [elements], and that is the one which we should understand, upon which we should meditate, and, fancying Non-substantiality in this way, they are persuaded of Non-substantiality.

tatra katamaḥ sa tathāgatagarbhaśūnyatārthanaya ucyate |
nāpaneyam ataḥ kiṃcid upaneyaṃ na kiṃcana |
draṣṭavyaṃ bhūtato bhūtaṃ bhūtadarśī vimucyate || 154 || śūnya āgantukair dhātuḥ savinirbhāgalakṣaṇaiḥ |
aśūnyo anuttarair dharmair avinirbhāgalakṣaṇaiḥ || 155 ||

彼人不知空以何等法是如來藏。偈言不空如來藏謂無上佛法不相捨離相不增減一法如來無為身自性本來淨客塵虛妄染本來自性空

de la stoṅ ba ñid kyi tshul du brjod pa de bźin gśegs pa’i sñiṅ po gaṅ źe na | ’di la bsal bya ci yaṅ med || gźag par bya ba cuṅ zad med || yaṅ dag ñid la yaṅ dag lta || yaṅ dag mthoṅ nas rnam par grol || rnam dbyer bcas pa’i mtshan ñid can || glo bur dag gis khams stoṅ gi || rnam dbyer med pa’i mtshan ñid can || bla med chos kyis stoṅ ma yin ||

(§3. The True Conception of the Matrix of the Tathāgata as Representing Non-substantiality.) Then how is what is called here ‘[the cognition of] the Matrix of the Tathāgata in regard to the true meaning of Non-substantiality’? Here there is nothing to be removed And absolutely nothing to be added; The Truth should be perceived as it is, And he who sees the Truth becomes liberated. || 154 || The Essence [of the Buddha] is [by nature] devoid Of the accidental [pollutions] which differ from it; But it is by no means devoid of the highest properties Which are, Essentially, indivisible from it. || 155 ||

kim anena paridīpitam | yato na kiṃcid apaneyam asty ataḥ prakṛtipariśuddhāt tathāgatadhātoḥ saṃkleśanimittam āgantukamalaśūnyatāprakṛtitvād asya | nāpy atra kiṃcid upaneyam asti vyavadānanimittam avinirbhāgaśuddhadharmaprakṛtitvāt | tata ucyate | śūnyas tathāgatagarbho vinirbhāgair muktajñaiḥ sarvakleśakośaiḥ | aśūnyo gaṅgānadīvālikā vyativṛttair avinirbhāgair amuktajñair acintyair buddhadharmair iti | evaṃ yad yatra nāsti tat tena śūnyam iti samanupaśyati | yat punar atrāvaśiṣṭaṃ bhavati tat sad ihāstīti yathābhūtaṃ prajānāti | samāropāpavādāntaparivarjanād aparyantaṃ śūnyatālakṣaṇam anena ślokadvayena paridīpitam | tatra yeṣām itaḥ śūnyatārthanayād bahiścittaṃ vikṣipyate visarati na samādhīyate naikāgrībhavati tena te śūnyatāvikṣiptacittā ucyante | na hi paramārthaśūnyatājñānamukham antareṇa śakyate ’vikalpo dhātur adhigantuṃ sākṣātkartum | idaṃ ca saṃdhāyoktam | tathāgatagarbhajñānam eva tathāgatānāṃ śūnyatājñānam | tathāgatagarbhaś ca sarvaśrāvakapratyeka buddhair adṛṣṭapūrvo ’nadhigatapūrva iti vistaraḥ | sa khalv eṣa tathāgatagarbho yathā dharmadhātugarbhas tathā satkāyadṛṣṭipatitānām agocara ity uktaṃ dṛṣṭipratipakṣatvād dharma dhātoḥ | yathā dharmakāyo lokottaradharmagarbhas tathā viparyāsābhiratānām agocara ity uktam anityādilokadharmapratipakṣeṇa lokottaradharmaparidīpanāt | yathā prakṛtipariśuddhadharmagarbhas tathā śūnyatāvikṣiptānām agocara ity uktam āgantukamalaśūnyatāprakṛti tvād viśuddhiguṇadharmāṇām avinirbhāgalokottaradharmakāyaprabhāvitānām iti | tatra yad ekanayadharmadhātvasaṃbhedajñānamukham āgamya lokottaradharmakāyaprakṛtipariśuddhi vyavalokanam idam atra yathābhūtajñānadarśanam abhipretaṃ yena daśabhūmisthitā bodhisattvās tathāgatagarbham īṣat paśyantīty uktam | evaṃ hy āha | chidrābhre nabhasīva bhāskara iha tvaṃ śuddhabuddhīkṣaṇair āryair apy avalokyase na sakalaḥ prādeśikībuddhibhiḥ | jñeyānantanabhastalapravisṛtaṃ te dharmakāyaṃ tu te sākalyena vilokayanti bhagavan yeṣām anantā matir iti ||

此偈明何義。不減一法者。不減煩惱。不增一法者。真如性中不增一法。以不捨離清淨體故偈言不相捨離相不增減一法故。是故聖者勝鬘經言。世尊。有二種如來藏空智。世尊。空如來藏。若離若脫若異一切煩惱藏。世尊。不空如來藏。過於恆沙不離不脫不異。不思議佛法故。如是以何等煩惱以何等處無。如是如實見知名為空智。又何等諸佛法。何處具足有。如是如實見知名不空智。如是明離有無二邊如實知空相。此二偈中明如是義。又眾生若離如是空智。彼人則是佛境界外名不相應。不得定不得一心。以是義故。名散亂心失空眾生。何以故。以離第一義空智門無分別境界不可得證不可得見。是故聖者勝鬘經言。世尊。如來藏智名為空智。世尊。如來藏空智者。一切聲聞辟支佛等。本所不見。本所不得。本所不證。本所不會。世尊。一切苦滅唯佛得證。壞一切煩惱藏。修一切滅苦道故。如是此如來藏。以法界藏故。身見等眾生不能得見。已說以身見相對治真實法未現前故。又如是出世間法身如來藏。非顛倒眾生境界。已說以無常等世間法對治出世間法界未現前故。又如是自性清淨法界如來空藏。非散亂心失空眾生境界。已說以煩惱垢客塵染。空自性清淨功德法不相捨離。出世間法身得名故。此明何義。又依一味等味法界無差別智門觀察出世間自性清淨法身。是名如實知見真如。是故經說。十住菩薩唯能少分見如來藏。何況凡夫二乘人等。是故偈言譬如薄雲中見虛空有日淨慧諸聖人見佛亦如是聲聞辟支佛如無眼目者不能觀如來如盲不見日所知一切法有無量無邊遍虛空法界無量智能見諸如來法身充滿一切處佛智慧能見以無量智故

’dis ci bstan źe na | gaṅ gi phyir raṅ bźin gyis yoṅs su dag pa de bźin gśegs || pa’i khams ’di las bsal bar bya ba kun nas ñon moṅs pa’i rgyu mtshan ni ’ga’ yaṅ med la | glo bur ba’i dri ma daṅ bral ba ni ’di’i raṅ bźin yin pa’i phyir ro || ’di la rnam par byaṅ ba’i rgyu mtshan can gźag par bya ba yaṅ cuṅ zad kyaṅ yod pa ma yin te | rnam par dbye ba med pa’i chos dag pa’i chos ñid ni raṅ bźin yin pa’i phyir ro || des na de bźin gśegs pa’i sñiṅ po ni | rnam par dbye ba yod pa | bral śes pa | ñon moṅs pa’i sbubs thams cad kyis ni stoṅ ba yin la | rnam par dbye ba med pa | bral mi śes pa | bsam gyis mi khyab pa’i saṅs rgyas kyi chos gaṅ gā’i kluṅ gi bye ma las ’das pa ni mi stoṅ ṅo źes gsuṅs so || de ltar na gaṅ źig gaṅ na med pa de ni des stoṅ ṅo źes yaṅ dag par rjes su mthoṅ la | gaṅ źig lhag par gyur ba de ni de la rtag par yod do źes yaṅ dag pa ji lta ba bźin du śes so || tshig su bcad pa ’di gñis kyis ni sgro ’dogs pa daṅ skur ba ’debs pa’i mtha’ daṅ bral ba’i phyir | phyin ci ma log pa stoṅ pa ñid kyi mtshan ñid bstan to || de la gaṅ źig stoṅ ba ñid kyi tshul ’di las sems phyi rol tu rnam par g-yeṅ źiṅ rnam par ’phro la mñam par mi ’jog ciṅ rtse gcig tu mi ’gyur ba des na de dag stoṅ ba ñid las sems rnam par g-yeṅs pa źes brjod do || de la don dam pa stoṅ ba ñid kyi ye śes med par ni rnam par rtog pa med pa’i dag pa’i dbyiṅs rtogs śiṅ mṅon par ’du bya bar mi nus so | ’di la dgoṅs nas gsuṅs pa ni | de bźin gśegs pa’i sñiṅ po’i ye śes ñid ni de bźin gśegs pa rnams kyi stoṅ ba ñid kyi ye śes yin la | de bźin gśegs pa’i sñiṅ po de yaṅ ñan thos daṅ raṅ saṅs rgyas thams cad kyis sṅar ma mthoṅ ma rtogs pa’o źes rgyas par gsuṅs so || de bźin gśegs pa’i sñiṅ po ji ltar chos kyi sku’i sñiṅ po yin pa de ltar ni | ’jig tshogs la lta bar lhuṅ ba rnams kyi spyod yul ma yin par brjod do || chos kyi dbyiṅs ni lta ba’i gñen po yin pa’i phyir ro || ji ltar chos kyi sku ’jig rten las ’das pa’i sñiṅ po yin pa de ltar ni phyin ci log la mṅon par dga’ ba rnams kyi spyod yul ma yin no źes brjod do || ’jig rten las ’das pa’i chos kyi sku ni mi rtag pa la sogs pa ’jig rten pa’i chos kyi gñen por bstan pa’i phyir ro || ji ltar chos kyi sku yoṅs su dag pa’i chos kyi sñiṅ po yin pa de ltar ni stoṅ ba ñid las sems rnam par gyeṅs pa rnams kyi spyod yul ma yin no źes brjod do || de rnam par dag pa’i yon tan gyis chos rnam par dbye ba med pa ’jig rten las ’das pa’i chos kyi skus rab tu phye ba rnams ni glo bur gyi dri mas stoṅ ba’i raṅ bźin yin pa’i phyir ro || de la tshul gcig po chos kyi dbyiṅs daṅ tha mi dad pa’i ye śes kyi sgo rtogs nas | ’jig rten las ’das pa’i chos kyi sku’i raṅ bźin gyis yoṅs su dag pa la lta ba gaṅ yin pa ’di ni ’dir gaṅ gis sa bcu la gnas pa’i byaṅ chub sems dpas de bźin gśegs pa’i sñiṅ po cuṅ zad mthoṅ ṅo źes gsuṅs pas yaṅ dag pa ji lta ba bźin gyi ye śes kyis kun mthoṅ bar ’dod do || de skad du | sprin mthoṅ mkha’ la ñi bźin ’dir khyod phyogs gcig blo gros can || blo mig dag pa’i ’phags rnams kyis kyaṅ thams cad mthoṅ ma lags || bcom ldan ’das khyod chos sku gaṅ dag blo gros mtha’ yas ba || śes bya mtha’ med mkha’ dbyiṅs khyab pa de dag gis kun mthoṅ || źes gsuṅs so ||

What is explained by this? There is no defiling element which is to be removed from this Essence of the Tathāgata, perfectly purified by nature, since it is by nature devoid of accidental pollutions. Also, there is no purifying element which is to be added to it, since it is by nature indivisible from the pure properties [of the Buddha]. On account of this point, it is said [in the Scripture]: “The Matrix of the Tathāgata is devoid of all the sheath of Defilements which are differentiated and separated [from the Absolute Essence]. The Matrix of the Tathāgata is by no means devoid of the Buddha’s Properties which are indivisible, inseparable [from the Absolute Essence], inconceivable and far beyond the sands of the Gaṅgā in number”. Thus, wherever something is lacking, this is observed as ‘void’ in that place, whatever remains there, one knows that this being must exist here: This is really the true [conception of Non-substantioality]. [Thus], by removing the extremities of affirmation and negation, the real characteristic of Non-substantiality is explained by these two verses. Now, those individuals whose mind has deviated from this principle of Non-substantiality, and, turning in various directions, neither meditates nor concentrates upon it, we call them by this very reason ‘those whose mind has deviated from [the true conception of] Non-substantiality. Indeed, without the introduction to the knowledge of the highest truth of Non-substantiality, nobody can attain or realize the non-discriminative Sphere [of the Tathāgata]. Implying this point, it has been said: “The Wisdom cognizing the Matrix of the Tathāgata is nothing but the Wisdom about Non-substantiality of the Buddhas. And this Matrix of the Tathāgata has never been seen, has never been realized by the Śrāvakas and the Pratyekabuddhas” &c. Now, this Matrix of the Tathāgata, inasmuch as it represents the Matrix of the Absolute Essence, is said to be a sphere not accessible to ‘those who have fallen into the erroneous conception maintaining the existence of individuality’, because the Absolute Essence is an antidote against such erroneous conception. Inasmuch as it represents the Matrix of the Absolute Body, or the Matrix of the Transcendental Element, it is said not to be accessible to ‘those who are attached to delusion’ since the Transcendental Element is spoken of as being an antidote against the mundane elements of such nature as evanescence, etc. [Furthermore], inasmuch as it represents the Matrix of the properties, perfectly pure by nature, [the Matrix of the Tathāgata] is said not to be accessible to ‘those whose mind has deviated from Non-substantiality’ since the [Buddha’s] pure virtuous Properties, being represented by the Transcendental Absolute Body which is indivisible from them, are by nature devoid of accidental pollutions. Here, to perceive that the Transcendental Absolute Body is perfectly pure by nature, by means of the cognition of the unique introduction to the Wisdom which is Essentially connected with the Absolute Essence, implies here the True Intuition. On account of this perception, it is said that [even] those Bodhisattvas who are abiding in their 10 Stages can [but] slightly understand the Matrix of the Tathāgata. Indeed, thus it is said: “[ O Lord], thou art unable to be seen fully, Just as here the sun, in the sky with torn clouds, Even by the Saints, of pure intellectual vision, Since their intellect is still partial; O Lord, only those whose Wisdom is illimitable Can completely perceive thy Absolute Body Which pervades everything knowable That is infinite like space”.

XI. THE PURPOSE OF INSTRUCTION

yady evam asaṅganiṣṭhābhūmipratiṣṭhitānām api paramāryāṇām asarvaviṣaya eva durdṛśo dhātuḥ | tat kim anena bālapṛthagjanam ārabhya deśiteneti | deśanāprayojanasaṃgrahe ślokau | ekena praśno dvitīyena vyākaraṇam |

問曰。真如佛性如來藏義住無障閡究竟菩薩地。菩薩第一聖人亦非境界。以是一切智者境界故。若如是者。何故乃為愚癡顛倒凡夫人說。答曰。以是義故。略說四偈

smras pa | gal te de ltar chags pa med pa’i mthar phyin pa’i sa la gnas pa’i ’phags pa’i mchog rnams kyi yaṅ thams cad yul ma yin na | khams ’di lta bar dka’ ba des na byis pa so so’i skye bo las brtsams te | bstan pa ’dis ni ci źig bya źe na | bstan pa’i dgos pa sdud pa’i tshigs su bcad pa gñis te | gcig gis ni dris la | gñis pas ni lan bstan pa’o ||

[Someone may ask]: If this Essence [of the Buddha] is thus so difficult to be cognized inasmuch as it is not fully accessible even to the Saints of the Highest rank who are abiding on the Stage characterized as being completely free from any attachment, then what is the use of this instruction to the ignorant and ordinary beings? [For replying to this question], we have two ślokas summarizing the purpose of instruction. [Of them], one is the question, and the second is the answer.

śūnyaṃ sarvaṃ sarvathā tatra tatra jñeyaṃ meghasvapnamāyākṛtābham |
ity uktvaivaṃ buddhadhātuḥ punaḥ kiṃ sattve sattve ’stīti buddhair ihoktam || 156 || līnaṃ cittaṃ hīnasattveṣv avajñābhūtagrāho bhūtadharmāpavādaḥ
ātmasnehaś cādhikaḥ pañca doṣā yeṣāṃ teṣāṃ tatprahāṇārtham uktam || 157 || asya khalu ślokadvayasyārthaḥ samāsena daśabhiḥ ślokair veditavyaḥ |
viviktaṃ saṃskṛtaṃ sarvaprakāraṃ bhūtakoṭiṣu |
kleśakarmavipākārthaṃ meghādivad udāhṛtam || 158 || kleśā meghopamāḥ kṛtyakriyā svapnopabhogavat |
māyānirmitavat skandhā vipākāḥ kleśakarmaṇām || 159 || pūrvam evaṃ vyavasthāpya tantre punar ihottare |
pañcadoṣaprahāṇāya dhātvastitvaṃ prakāśitam || 160 || tathā hy aśravaṇād asya bodhau cittaṃ na jāyate |
keṣāṃcin nīcacittānām ātmāvajñānadoṣataḥ || 161 || bodhicittodaye ’py asya śreyān asmīti manyataḥ |
bodhyanutpannacitteṣu hīnasaṃjñā pravartate || 162 || tasyaivaṃmatinaḥ samyagjñānaṃ notpadyate tataḥ |
abhūtaṃ parigṛhṇāti bhūtam arthaṃ na vindate || 163 || abhūtaṃ sattvadoṣās te kṛtrimāgantukatvataḥ |
bhūtaṃ taddoṣanairātmyaṃ śuddhiprakṛtayo guṇāḥ || 164 || gṛhṇan doṣān asadbhūtān bhūtān apavadan guṇān |
maitrīṃ na labhate dhīmān sattvātmasamadarśikām || 165 || tacchravāj jāyate tv asya protsāhaḥ śāstṛgauravam |
prajñā jñānaṃ mahāmaitrī pañcadharmodayāt tataḥ || 166 || niravajñaḥ samaprekṣī nirdoṣo guṇavān asau |
ātmasattvasamasnehaḥ kṣipram āpnoti buddhatām || 167 ||

處處經中說內外一切空有為法如雲及如夢幻等此中何故說一切諸眾生皆有如來性而不說空寂以有怯弱心輕慢諸眾生執著虛妄法謗真如佛性計身有神我為令如是等遠離五種過故說有佛性此四行偈以十一偈略釋應知。偈言諸修多羅中說有為諸法謂煩惱業等如雲等虛妄煩惱猶如雲所作業如夢如幻陰亦爾煩惱業生故先已如是說此究竟論中為離五種過說有真如性以眾生不聞不發菩提心或有怯弱心欺自身諸過未發菩提心生起欺慢意見發菩提心我勝彼菩薩如是憍慢人不起正智心是故虛妄取不知如實法妄取眾生過不知客染心實無彼諸過自性淨功德以取虛妄過不知實功德是故不得生自他平等慈聞彼真如性起大勇猛力及恭敬世尊智慧及大悲生增長五法不退轉平等無一切諸過唯有諸功德取一切眾生如我身無異速疾得成就無上佛菩提

sprin daṅ rmi lam sgyu bźin de daṅ der || śes bya thams cad rnam kun stoṅ ba źes || gsuṅs nas yaṅ ’dir rgyal rnams sems can la || saṅs rgyas sñiṅ po yod ces ci ste gsuṅs || sems źum sems can dman la brñas pa daṅ || yaṅ dag mi ’dzin yaṅ dag chos la skur || bdag cag lhag pa’i skyon lṅa gaṅ || dag la || yod pa de dag de spoṅ don du gsuṅs || tshigs su bcad pa gñis po’di’i don ni mdor bsdus te tshigs su bcad pa bcus rig bar bya ste | yaṅ dag mtha’ ni ’dus byas kyis || rnam pa thams cad dben pa ste || ñon moṅs las daṅ rnam smin don || sprin la sogs pa bźin du brjod || ñon moṅs sprin ’dra bya ba yi || las ni rmi lam loṅs spyod bźin || ñon moṅs las kyi rnam par smin || phuṅ po sgyu ma sprul ba bźin || sṅar ni de ltar rnam gźag nas || slar yaṅ bla ma’i rgyud ’dir ni || ñes pa lṅa dag spaṅ ba’i phyir || khams yod ñid ces bstan pa yin || ’di ltar de ni ma thos pas || bdag la brñas pa’i ñes pa yis || sems ni źum pa ’ga’ źig la || byaṅ chub sems ni skye mi ’gyur || gaṅ la byaṅ chub sems bskyed pas || bdag ni mchog ces rlom pa na || byaṅ chub sems ma skyes pa la || dman pa’i ’du śes rab tu ’jug | de ltar sems pa de la ni || yaṅ dag śes pa mi skye ba || des na yaṅ dag mi ’dzin źiṅ || yaṅ dag don ni rig mi ’gyur || bcos ma glo bur ba ñid phyir || sems can skyon de yaṅ dag min || yaṅ dag ñes de bdag med pa || yon tan raṅ bźin dag pa yin || yaṅ dag min pa’i ñes ’dzin źiṅ || yaṅ dag yon tan skur ’debs pa || glo ldan bdag daṅ sems can ni || mtshuṅs mthoṅ byams pa thob mi ’gyur || ’di ltar de ni thos pa las || spro daṅ ston pa bźin gus daṅ || śes rab ye śes byams chen skye || chos lṅa skye phyir de la ni || kha na ma tho med mtshuṅs ltar || skyon med yon tan ldan pa daṅ || bdag daṅ sems can mtshuṅs byas te || saṅs rgyas ñid ni myur du ’thob || c

(Kārikās 58-59) It has been said here and there [in the Scriptures] That all things are to be known everywhere As being ‘unreal’, like clouds, [visions in] a dream, and illusions; Whereas, why has the Buddha declared here That the Essence of the Buddha, exists ‘in every living being? || 156 || There are defects [caused by the previous teaching]: The depressed mind, contempt against those who are inferior, Clinging to things unreal, speaking ill of Truth, And besides, affection for one’s self. [The teaching about Essence of the Buddha] has been taught In order that those who are possessed of these defects Might get rid of their defects. || 157 || The meaning of these two ślokas is briefly to be known by the following ten verses. It has been said [in the Scriptures] All kinds of phenomena, made by causes and conditions And known in the forms of Defilement, Action and Result, Are, like clouds, etc., deprived of reality. || 158 || The Defilements are like the clouds, Undertaking of Actions is like the enjoyment in a dream; Being the Results made by Defilements and Actions, The Group of elements are like illusions made by magic. || 159 || So has it been ascertained ‘before’; But now, in this ‘ultimate’ Doctrine, In order to remove the defects [caused by the previous teaching], It is shown that the Essence of the Buddha exists. || 160 || Indeed, if [the people] have not heard of this teaching, Some of them, being possessed of depressed mind, May have a fault of self-depreciation, and hence, The Will towards the Enlightenment does never arise in them. || 161 || Even if someone has resolved towards Enlightenment, Then he, being proud of it, saying: I am superior to [others], Will produce the notion of inferiority for those Whose mind is not aroused towards Enlightenment. || 162 || With him who thinks like that, The true knowledge will never arise, and hence, He clings to unreal things [as if they were real] And does not cognize the true meaning. || 163 || [Indeed], the defects of living beings are unreal Because they are non-genuine and accidental But the non-substantiality of such defects is real, That is, the virtues [of living beings], pure by nature. || 164 || If a man of intelligence perceives [only] That the defects [of living beings] are unreal, And depreciates [their] virtues which are real, He cannot obtain benevolence by which One regards [other] living beings as equal to oneself. || 165 || On the contrary, if one hears of this teaching, There arises in him great exertion, Respect [for all living beings] as for the Teacher, Intuition, Wisdom, and great Benevolence; These properties having become originated, || 166 || He, being free from [self-] depreciation, Obtaining equal regard [for every body], Being devoid of defects and possessed of virtues, Having love, equally for himself and for living beings, Attains the State of Buddha at an early date. || 167 ||

iti ratnagotravibhāge mahāyānottaratantraśāstre tathāgatagarbhādhikāraḥ prathamaḥ paricchedaḥ ślokārthasaṃgrahavyākhyānataḥ samāptaḥ || 1 ||

theg pa chen po rgyud bla ma’i bstan bcos dkon mchog gi rigs rnam par dbye ba las || de bźin gśegs pa’i sñiṅ po’i skabs te tshigs su bcad pa daṅ po’i don gyis bsdus pa’i bśad pa rdzogs so ||

Finished is the first Chapter entitled ‘the Matrix of the Tathāgata’ in the ANALYSIS OF THE GERM OF THE JEWELS, a Treatise on the Ultimate Doctrine of the Great Vehicle, with the commentary [named] ‘the Summary of Meaning of the ślokas’.

CHAPTER II. THE ENLIGHTENMENT

XII. GENERAL CHARACTERISTICS OF THE REALITY FREE FROM POLLUTIONS

uktā samalā tathatā | nirmalā tathatedānīṃ vaktavyā | tatra katamā nirmalā tathatā yāsau buddhānāṃ bhagavatām anāsravadhātau sarvākāramalavigamād āśraya parivṛttir vyavasthāpyate | sā punar aṣṭau padārthān adhikṛtya samāsato veditavyā |

論曰。已說有垢如。自此以下說無垢如應知。無垢如者。謂諸佛如來。於無漏法界中遠離一切種種諸垢。轉雜穢身得淨妙身。依八句義略差別說彼真如性無漏法身應知。

dri ma daṅ bcas pa’i de bźin ñid bśad zin to ||| da ni dri ma med pa’i de bźin ñid brjod par bya’o || de la dri ma med pa’i de bźin ñid gaṅ źe na | saṅs rgyas bcom ldan ’das rnams kyi zag pa med pa’i dbyiṅs la dri ma’i rnam pa thams cad daṅ bral ba’i phyir gnas yoṅs su gyur ba’i rnam par gźag pa gaṅ yin pa’o || de yaṅ mdor bsdu na don rnam pa brgyad kyi dbaṅ du byas te rig par bya’o ||

We have finished the explanation of ‘the Reality mingled with Pollutions’. Hereafter, we shall speak of the undefiled Reality. Now, what is this ‘Reality free from Pollutions’? It is that which is called ‘the Perfect Manifestation of the Basis (i.e. the Germ of the Buddha)’, since, in the Immaculate Sphere of the Buddhas, [this Reality] is [absolutely] freed from all kinds of pollutions. And this undefiled Reality is to be known in brief in the reference to the 8 categories [which show its characteristics].

aṣṭau padārthāḥ katame |
śuddhiḥ prāptir visaṃyogaḥ svaparārthas tadāśrayaḥ |
gambhīryau dāryamāhātmyaṃ yāvatkālaṃ yathā ca tat || 1 ||

何等為八偈言淨得及遠離自他利相應依止深快大時數如彼法

don brgyad gaṅ źe na | dag thob bral ba raṅ gźan don || de brten zab daṅ rgya che daṅ || bdag ñid chen po de yaṅ ni || ji srid dus daṅ ji lta ñid ||

Then which are the 8 categories? [The Buddhaland is] the purity, the attainment, The liberation [from obscurations], The action on behalf of oneself and others, And the foundation of these two kinds of actions; Being profound, magnificent and magnanimous, It [manifests itself] as long as the world exists, In a manner as it is. || 1 ||

ity ete ’ṣṭau padārthā yathāsaṃkhyam anena ślokena paridīpitāḥ | tad yathā svabhāvārtho hetvarthaḥ phalārthaḥ karmārtho yogārtho vṛttyartho nityārtho ’cintyārthaḥ | tatra yo ’sau dhātur avinirmuktakleśakośas tathāgatagarbha ity ukto bhagavatā | tadviśuddhir ā śrayaparivṛtteḥ svabhāvo veditavyaḥ | yata āha | yo bhagavan sarvakleśakośakoṭigūḍhe tathāgatagarbhe niṣkāṅkṣaḥ sarvakleśakośavinirmuktes tathāgatadharmakāye ’pi sa niṣkāṅkṣa iti | dvividhaṃ jñānaṃ lokottaram avikalpaṃ tatpṛṣṭhalabdhaṃ ca | laukikalokottarajñānam āśrayaparivṛttihetuḥ prāptiśabdena paridīpitaḥ | prāpyate ’neneti prāptiḥ | tatphalaṃ dvividham | dvividho visaṃyogaḥ kleśāvaraṇavisaṃyogo jñeyāvaraṇavisaṃyogaś ca | yathākramaṃ svaparārthasaṃpādanaṃ karma | tadadhiṣṭhānasamanvāgamo yogaḥ | tribhir gāmbhīryau dāryamāhātmyaprabhāvitair buddhakāyair nityam ā bhagavater acintyena prakāreṇa vartanaṃ vṛttir iti |

是名八種句義。次第一偈示現八種義者。何謂八種。一者實體。二者因。三者果。四者業。五者相應。六者行。七者常。八者不可思議。實體者。向說如來藏不離煩惱藏所纏。以遠離諸煩惱轉身得清淨。是名為實體應知。偈言淨故。是故聖者勝鬘經言。世尊。若於無量煩惱藏所纏如來藏不疑惑者。於出無量煩惱藏法身亦無疑惑故。因者。有二種無分別智。一者出世間無分別智。二者依出世間智。得世間出世間依止行智是名為因。偈言得故。果者。即依此得得證智果。是名為果。偈言遠離故。業者。有二種遠離。一者遠離煩惱障。二者遠離智障。如是次第故名遠離。如是遠離自利利他成就。是名為業。偈言自他利故。相應者。自利利他得無量功德。常畢竟住持。是名相應。偈言相應故。行常不思議者。謂三種佛法身。無始世界來作眾生利益常不休息。不可思議。偈言依止深快大故。

tshigs su bcad pa ’dis ni go rims ji lta ba bźin du don brgyad po’di dag bstan te | ’di lta ste | ṅo bo’i don daṅ | rgyu’i don daṅ | ’bras bu’i don daṅ | las kyi don daṅ | ldan pa’i don daṅ | ’jug pa’i don daṅ | rtag pa’i don daṅ | bsam gyis mi khyab pa’i don no || de la khams gaṅ źig ñon moṅs pa’i sbubs las ma grol ba | de bźin gśegs pa’i sñiṅ po źes brjod pa de rnam par dag pa ni gnas yoṅs su gyur ba’i ṅo bo ñid du rig par bya ste | gaṅ gi phyir bcom ldan ’das gaṅ źig ñon moṅs pa’i sbubs bye ba sñed mtha’ dag gis g-yogs pa de bźin gśegs pa’i sñiṅ po la dogs pa ma mchis pa de dag ni ñon moṅs pa mtha’ dag gi sbubs las grol ba | de bźin gśegs pa’i chos kyi sku la yaṅ dogs pa ma mchis pa lags so źes gsuṅs pa yin no || ye śes ni rnam pa gñis te | ’jig rten las ’das pa’i rnam par rtog pa med pa dnag | de’i rjes las thob pa’i ’jig rten pa’o || ’jig rten pa daṅ ’jig rten las ’das pa’i ye śes gnas yoṅs su gyur ba’i rgyu ni thob pa’i sgras bstan te | ’dis thob bas na thob pa’o || de’i ’bras bu ni rnam pa gñis te | ñon moṅs ba’i sgrib pa daṅ bral ba daṅ | śes bya’i sgrib pa daṅ bral ba’i bral ba rnam pa gñis so || go rims bźin du raṅ daṅ gźan du raṅ daṅ gźan gyi don sgrub pa ni las so || de’i rten daṅ ldan pa ni ldan pa’o || zab ba daṅ rgya che ba daṅ bdag ñid chen pos rab tu phye ba saṅs rgyas kyi sku gsum po dag gis ’gro ba ji srid par bsam gyis mi khyab ba’i rnam pas ’jug pa ni ’jug pa’o ||

Thus, by this verse, these 8 subjects are indicated according to order; namely: 1) the own nature; 2) the cause; 3) the result; 4) the function; 5) the union; 6) the manifestation; 7) the eternal, and 8) the inconceivable character [of Manifestation]. 1) First of all the Essence [of the Buddhahood], which is called by the Lord ‘the Matrix of the Tathāgata’ when it is unreleased from the sheath of defilements, is to be understood, when it is ‘perfectly purified as the ‘own-nature’ of the [Reality] characterized as the ‘Perfect Manifestation of the Basis’. It is said: “O Lord, one who has no doubt about the Matrix of the Tathāgata as it is concealed under the millions of coverings of all defilements , shall likewise have no doubt about the Absolute Body of the Tathāgata which is freed from the coverings of all defilements”. 2) There are two kinds of knowledge. One is the ‘Supermundane, non-discriminative [Wisdom]’ and the other, the Mundane Wisdom which is acquired afterwards [based on the former] This supermundane and mundane Wisdom is the ‘cause’ of the Perfect Manifestation of the Basis, and is indicated by the word ‘attainment’. [Here] it is called ‘attainment’ in the sense ‘that by which something is attained’. 3) The ‘result’ [obtained by] these [two kinds of Wisdom] is the liberation. There are two kinds of liberation, viz. the liberation from the obscurations of defilement, and the liberation form the obscuration on account of the knowable things, respectively. 4) The ‘function’ is the accomplishment of one’s own aim and that of others. 5) [The point that] the foundation of this function is ‘provided with’ [the immeasurable properties] is [here called] ‘union’. 6)-8) The. Manifestation means that [this Perfect Manifestation of the Basis] manifests itself in the forms of three Bodies of the Buddha which are characterized by profundity, magnificence, and magnanimity, respectively, and [manifests] ‘eternally’ i.e. ‘as long as the world exists’ and in an ‘inconceivable’ manner.

uddānam |
svabhāvahetuphalataḥ karmayogapravṛttitaḥ |
tannityācintyataś caiva buddhabhūmiṣv avasthitaḥ || 2 ||

以是義故。略說偈言實體因果業及以相應行常不可思議名佛地應知

sdom ni || ṅo bo rgyu daṅ ’bras bu daṅ || las daṅ ldan daṅ ’jug daṅ || de rtag || bsam gyis mi khyab kyis || saṅs rgyas sa ni rnam par gnas ||

Summary. The own nature, the cause, and the result, The function, the union, and the manifestation, Its eternal and inconceivable character; By these points, there is the establishment [of the Essence] In Buddhas’ Stages. || 2 ||

XIII. 8 POINTS ON THE UNDEFILED REALITY

tatra svabhāvārthaṃ hetvarthaṃ cārabhya buddhatve tatprāptyupāye ca ślokaḥ |

又依實體依因。於佛地中及得彼方便因故。說三偈

de la saṅs rgyas ñid daṅ de thob pa’i thabs su gyur ba ṅo bo’i don daṅ rgyu’i don las brtsams te tshigs su bcad pa |

Now, we have one śloka on Buddhahood and the means for its attainment referring to the subjects of ‘own nature’ and ‘cause’ respectively.

buddhatvaṃ prakṛtiprabhāsvaram iti proktaṃ yad āgantukakleśajñeyaghanābhrajālapaṭalacchannaṃ ravivyomavat |
sarvair buddhaguṇair upetam amalair nityaṃ dhruvaṃ śāśvataṃ dharmāṇāṃ tadakalpanapravicayajñānāśrayād āpyate || 3 ||

向說佛法身自性清淨體為諸煩惱垢客塵所染污譬如虛空中離垢淨日月為彼厚密雲羅網之所覆佛功德無垢常恆及不變不分別諸法得無漏真智

raṅ bźin ’od gsal źes brjod gaṅ yin ñi ma mkha’ bźin glo bur gyi | ñon moṅs śes bya’i sprin tshogs stug po’i sgrib pa yis ni bsgribs gyur ba || dri med saṅs rgyas yon tan kun ldan rtag brtan g-yuṅ druṅ saṅs rgyas ñid || de ni chos la mi rtog rnam ’byed ye śes dag la brten nas ’thob ||

(Kārikā 1) Buddhahood has been spoken of as being radiant by nature, [However] as being covered with the net of the multitude of clouds, In the form of [obstructions on account of] defilements And knowable things which are of accidental nature, Just as the sun and the sky [are often interrupted by clouds Though they are radiant and immaculate, respectively]; This Buddhahood is now eternal, everlasting and constant, Being endowed with all the pure properties of the Buddha, And is attained when the elements [of existence] take resort To the Non-discriminative and Analytical Wisdom. || 3 ||

asya ślokasy_arthaḥ samāsena caturbhiḥ ślokair veditavyaḥ |

此三行偈以四行偈略釋應知。偈言

tshigs su bcad pa ’di’i don ni mdor bsdu na tshigs su bcad pa bźis rig par bya ste |

The meaning of this śloka is to be known in brief by the [following] verses.

buddhatvam avinirbhāgaśukladharmaprabhāvitam |
ādityākāśavaj jñānaprahāṇadvayalakṣaṇam || 4 || gaṅgātīrarajo ’tītair buddhadharmaiḥ prabhāsvaraiḥ |
sarvair akṛtakair yuktam avinirbhāgavṛttibhiḥ || 5 || svabhāvāpariniṣpattivyāpitvāgantukatvataḥ |
kleśajñeyāvṛtis tasmān meghavat samudāhṛtā || 6 || dvayāvaraṇaviśleṣahetur jñānadvayaṃ punaḥ |
nirvikalpaṃ ca tatpṛṣṭhalabdhaṃ tajñānam iṣyate || 7 ||

佛身不捨離清淨真妙法如虛空日月智離染不二過恆沙佛法明淨諸功德非作法相應不離彼實體煩惱及智障彼法實無體常為客塵染是故說雲喻遠離彼二因向二無分別無分別真智及依彼所得

saṅs rgyas ñid ni dbyer med pa || dag pa’i chos kyis rab dbye ba || ñi mkha’ bźin du ye śes daṅ || spaṅs pa gñis kyi mtshan ñid do || ’od gsal byas min dbyer med par || gzugs can gaṅ gā’i kluṅ gi ni || rdul las ’das pa’i saṅs rgyas kyi || chos rnams kun daṅ ldan pa ñid || raṅ bźin gyis ni ma grub daṅ || khyab daṅ glo bur ba ñid kyis || ñon moṅs śes bya’i sgrib pa de || sprin daṅ ’dra bar brjod pa yin || sgrib pa gñis daṅ bral ba yi || rgyu ni ye śes gñis yin te || mi rtog pa daṅ de yi ni || rjes thob de ni ye śes ’dod ||

Buddhahood, which is represented by The indivisible virtuous properties, Has a resemblance to the sun and the sky In both its characters, knowledge and removal. || 4 || It is endowed with all the properties of the Buddha, Which are beyond the sands of the Gaṅgā in number, And are radiant and of uncreated nature, And whose manifestations are indivisible [from itself]. || 5 || Because of their being unreal by nature, Because of their pervadingness and occasionality, The obstructions of defilements and of ignorance Are illustrated as being like clouds. || 6 || The cause of diśolving these two obstructions is Wisdom, Which is again considered as of two kinds, One is the Non-discriminative [Wisdom] And the other is the knowledge, obtained afterwards. || 7 ||

yad uktam āśrayaparivṛtteḥ svabhāvo viśuddhir iti tatra viśuddhiḥ samāsato dvividhā | prakṛtiviśuddhir vaimalyaviśuddhiś ca | tatra prakṛtiviśuddhir yā vimuktir na visaṃyogaḥ prabhāsvarāyāś cittaprakṛter āgantukamalāvisaṃyogāt | vaimalyaviśuddhir vimuktir visaṃyogaś ca vāryādīnām iva rajojalādibhyaḥ prabhāsvarāyāś cittaprakṛter anavaśeṣam ā gantukamalebhyo visaṃyogāt |

此偈明何義。向說轉身實體清淨。又清淨者略有二種。何等為二。一者自性清淨。二者離垢清淨。自性清淨者。謂性解脫無所捨離。以彼自性清淨心體不捨一切客塵煩惱。以彼本來不相應故。離垢清淨者。謂得解脫。又彼解脫不離一切法。如水不離諸塵垢等而言清淨。以自性清淨心遠離客塵諸煩惱垢更無餘故。

rnam par dag pa ni gnas yoṅs su gyur ba’i ṅo bo ñid yin no || źes brjod pa gaṅ yin pa de la rnam par dag pa ni mdor bsdu na rnam pa gñis te | raṅ bźin gyis rnam par dag pa daṅ | dri ma med pa’i rnam par dag pa’o || de la raṅ bźin gyis rnam par dag pa ni | gaṅ źig rnam par grol ba daṅ bral ba ni ma yin pa ste | sems kyi raṅ bźin ’od gsal ba glo bur gyi dri ma daṅ ma bral ba’i phyir ro || dri ma med pa’i rnam par dag pa ni || rdul la sogs pa la chu la sogs pa bźin du rnam par grol pa daṅ bral ba ste | sems kyi raṅ bźin ’od gsal ba la glo bur gyi dri ma mtha’ dag daṅ bral ba’i phyir ro ||

(III. PHALA) It is said that the ‘own nature’ of the Perfect Manifestation of the Basis is the ‘perfect purity ‘. This purity is here, in short, of two kinds. Namely, I) the ‘innate purity’; and 2) ‘the purity, as the result of purification’. Of them, 1) ‘the innate purity’ represents that which is Essentially free [from all stains] but actually aśociated with them, [i.e. Reality mingled with pollutions]. Indeed, the Innate Mind, though being radiant, is not [always] separated from the accidental pollutions. 2) ‘The purity, as a result of purification’ represents [that which is] Essentially free and actually, too, liberated from [all pollutions]. Because, just as water and the like become purified from dirt, impurities, etc., the radiant Innate Mind is completely liberated from the accidental pollutions.

tatra vaimalyaviśuddhau phalārtham ārabhya dvau ślokau |
hrada iva vimalāmbuḥ phullapadmakramāḍhyaḥ sakala iva śaśāṅko rāhuvaktrād vimuktaḥ |
ravir iva jaladādikleśanirmuktaraśmir vimalaguṇayutatvād bhāti muktaṃ tad eva || 8 || munivṛṣamadhusārahemaratna pravaranidhānamahāphaladrumābham |
sugatavimalaratnavigrahāgrakṣitipatikāñcanabimbavajjinatvam || 9 ||

又依彼果離垢清淨故。說四偈如清淨池水無有諸塵濁種種雜花樹周匝常圍遶如月離羅…… 日無雲翳等無垢功德具顯現即彼體蜂王美味蜜堅實淨真金寶藏大果樹無垢真金像

de la dri ma med pa’i rnam par dag pa’i ’bras bu’i don las brtsams te tshigs su bcad pa | dri med chu ldan rim rgyas padmas khebs pa’i mtsho bźin daṅ || sgra gcan kha nas thar ba’i zla ba ña ba lta bu daṅ || sprin tshogs ñon moṅs dag las grol ba’i ñi ma lta bur ni || dri med yon tan ldan phyir ’od zer snaṅ ldan de ñid do || thub ba’i khyu mchog sbraṅ rtsi sñiṅ po daṅ || rin chen gser daṅ gter daṅ ljon pa bźin || dri med rin chen bde gśegs sku daṅ ni || sa bdag gser gyi gzugs ’dra rgyal ba ñid ||

Now we have two ślokas about ‘the Purity, as a result of purification’ with reference to the subject of ‘result’. (Kārikās 2-3) Like a pond, filled with pure water, Becomes abundant with flowering lotus gradually, Like the full moon delivered from the jaws of Rāhu, Like the sun, whose rays have been released From the covering of clouds and others, This [Buddhahood], being endowed with pure properties, Manifest itself as being liberated. || 8 || This Buddhahood is [also] like the Highest of Sages, Like honey, like the kernel [of corns], like gold, Like a precious store of jewels, like a great fruit-tree, Like an immaculate precious image of the Buddha, Like the Highest Lord of the world, And like a golden statue 24). || 9 ||

轉輪聖王身妙寶如來像如是等諸法即是如來身

asya khalu ślokadvayasyārthaḥ samāsato ’ṣṭābhiḥ ślokair veditavyaḥ |
rāgādyāgantukakleśaśuddhir ambuhradādivat |
jñānasya nirvikalpasya phalam uktaṃ samāsataḥ || 10 || sarvākāravaropetabuddhabhāvanidarśanam |
phalaṃ tatpṛṣṭhalabdhasya jñānasya paridīpitam || 11 || svacchāmbuhradavad rāgarajaḥkāluṣyahānitaḥ |
vineyāmburuhadhyānavāryabhiṣyandanāc ca tat || 12 || dveṣarāhupramuktatvān mahāmaitrīkṛpāṃśubhiḥ |
jagatspharaṇataḥ pūrṇavimalendūpamaṃ ca tat || 13 || mohābhrajālanirmokṣāj jagati jñānaraśmibhiḥ |
tamovidhamanāt tac ca buddhatvam amalārkavat || 14 || atulyatulyadharmatvāt saddharmarasadānataḥ |
phalguvyapagamāt tac ca sugatakṣaudrasāravat || 15 || pavitratvād guṇadravyadāridryavinivartanāt |
vimuktiphaladānāc ca suvarṇanidhivṛkṣavat || 16 || dharmaratnātmabhāvatvād dvipadāgrādhipatyataḥ |
rūparatnākṛtitvāc ca tadratnanṛpabimbavat || 17 ||

此四行偈以八行偈略釋應知。偈言貪等客煩惱猶如濁水塵無分別上智果法如池水示現佛法身一切諸功德依彼證智果是故如是說貪如濁水塵淨法雜垢染可化諸眾生如繞池藕花禪定習氣潤遠離瞋羅…… 以大慈悲水遍益諸眾生如十五日月遠離雲羅網光明照眾生能除諸幽闇佛無垢日月離癡雲羅網智光照眾生除滅諸黑闇得無等等法能與妙法味諸佛如蜜堅遠離蜂……障真實妙功德除斷諸貧窮能與解脫勢故說金樹喻法寶真實身增上兩足尊勝色畢竟成故說後三喻

tshigs su bcad pa gñis po ’di’i don ni mdor bsdu na | tshigs su bcad pa brgyad kyis rig par bya ste || chu mtsho sogs bźin ’dod chags sogs || glo bur ñon moṅs dag pa ni || mdor na mi rtog ye śes kyi || ’bras bu yin par rab tu brjod || rnam pa kun gyi mchog ldan pa’i || saṅs rgyas sku ni ṅes thob pa || de ni rjes las thob pa yi || ye śes ’bras bu yin par bstan || ’dod chags rdul ni spaṅ phyir daṅ || gdul bar bya ba’i padma la || bsam gtan chu ni ’bab phyir de || chu daṅ rdziṅ daṅ mtshuṅs pa yin || źe sdaṅ sgra gcan las grol bas || sñiṅ rje byams chen ’od zer gyis || ’gro ba khyab pa’i phyir na de || dri med zla ba ña ba bźin || gti mug sprin las rnam grol bas || ’gro ba ye śes ’od zer gyis || mun pa sel phyir saṅs rgyas ñid || de ni dri med ñi ma bźin || mi mñam mñam pa’i chos ñid phyir || dam chos ro ni sbyin mdzad daṅ || śun pa daṅ ni bral phyir te || bde gśegs sbraṅ rtsi’i sñiṅ po bźin || dag phyir yon tan rdzas kyis ni || dbul ba sel bar byed phyir daṅ || rnam grol ’bras bu smin byed phyir || gser daṅ gter daṅ ljon pa bźin || rin chen chos kyi sku phyir daṅ || rkaṅ gñis bdag po mchog phyir daṅ || rin chen gzugs kyi rnam pa’i phyir || de ni rin chen rgyal gser bźin ||

The meaning of these two ślokas, in short, is to be known by the following 8 verses: The result of the Non-discriminative Wisdom In short, is said to be akin to a pond and others, Being pure [as the result of the removal] of Desire and other accidental defilements. || 10 || [On the other hand], the result of Wisdom, Attained on the basis of the former, is explained As the actual sight of the Buddha’s state Pośeśed of all kinds of excellency. || 11 || It is like a pond filled with shining water Because of its rejecting the dirtiness of the dust of Desire, And because of its sprinkling the water of meditation On the disciples who are like lotus flowers. || 12 || It has a resemblance to the immaculate full moon, Since it has been released from the Rāhu of Hatred And since it pervades all the world With the rays of Great Love and Compassion. || 13 || And this Buddhahood is similar to the immaculate sun, Because of its being free from the clouds of Ignorance, And because of its removing the darkness of the world With the rays of its divine Wisdom. || 14 || Being possessed of the unequalled properties, Bringing forth the Essence of the Highest Doctrine, And being free from the outer covering [of Defilements], It is like the Buddha, like honey and the kernel [of grains]. || 15 || Being pure, being freed from the poverty By the richness of its properties, And being the giver of the fruit of Liberation, It is like gold, like a treasure, and a tree, [respectively]. || 16 || By its body’s being made of the jewel of the Doctrine, Its being the Highest Lord of the human beings, And its having the appearance of the most precious form, It is like a precious [image], a king and a golden statue. || 17 ||

yat tu dvividhaṃ lokottaram avikalpaṃ tatpṛṣṭhalabdhaṃ ca jñānam āśrayaparivṛtter hetur visaṃyogaphalasaṃjñitāyāḥ | tat karma svaparārthasaṃpādanam ity uktam | tatra katamā svaparārthasaṃpat | yā savāsanakleśajñeyāvaraṇavimokṣād anāvaraṇadharmakāyaprāptir iyam ucyate svārthasampattiḥ | yā tadūrdhvam ā lokād anābhogataḥ kāyadvayena saṃdarśanadeśanāvibhūtva dvayapravṛttir iyam ucyate parārthasaṃpattir iti |

又向說以二種智依自利利他業。何者為二。一者出世間無分別智。二者依出世間無分別智。轉身得身行因遠離煩惱。得證智果故。又何者是成就自利。謂得解脫遠離煩惱障遠離智障。得無障礙清淨法身。是名成就自身利益。又何者是成就他利益。既得成就自身利已。無始世來自然依彼二種佛身。示現世間自在力行。是名成就他身利益。

gnas yoṅs su gyur ba ’jig rten las ’das pa rnam par mi rtog pa daṅ | de’i rjes la thob pa ye śes kyi rgyu can bral ba’i ’bras bu’i miṅ can gnas yoṅs su gyur ba’i rgyu yin la | de’i las ni raṅ daṅ gźan gyi don phun sum tshogs pa gaṅ yin par brjod do || de la raṅ daṅ gźan gyi don phun sum tshogs pa gna źe na | gaṅ źig bag chags daṅ bcas pa’i ñon moṅs pa daṅ śes bya’i sgrib pa las thar pa’i phyir daṅ | sgrib pa med pa’i chos kyi sku thob pa ’di ni raṅ || gi don phun sum tshogs par brjod la | gaṅ źig de’i steṅ du ’jig rten ji srid par lhun gyis grub pa sku gñis kyis kun du ston pa daṅ | bstan pa la dbaṅ ’byor ba gñis kyis ’jug pa ’di ni gźan gyi don phun sum mtshogs pa

(IV. KARMAN) It has been said that the two kinds of Wisdom, viz. the supermundane Non discriminative Wisdom and the mundane knowledge, obtained afterwards on the basis of the former, are the cause of the Perfect Manifestation of the Basis, which is called ‘the result of the liberation’ and the ‘function’ of the Wisdom is the fulfillment of one’s own aim and of that of others. Then, what is the ‘fulfillment of one’s own aim and of that of others’? That which represents the attainment of the undefiled Absolute Body, as being freed from the obstructions due to Defilements and knowable things along with their potential forces is called the ‘fulfillment of one’s own aim ‘. And that which comes after the attainment of the fulfillment of one’s own aim, and represents the manifestation, by means of twofold power, viz. I) appearance in the forms of two bodies; and 2) the teaching by means of them, [both of] which continue as long as the world exists, without any effort, it is called the ‘fulfilment of the aim of others’.

tasyāṃ svaparārthasaṃpattau karmārtham ārabhya trayaḥ ślokāḥ |
anāsravaṃ vyāpya vināśadharmi ca dhruvaṃ śivaṃ śāśvatam acyutaṃ padam |
tathāgatatvaṃ gaganopamaṃ satām ṣaḍindriyārthānubhaveṣu kāraṇam || 18 || vibhūtirūpārthavidarśane sadā nimittabhūtaṃ sukathāśuciśrave |
tathāgatānāṃ śuciśīlajighraṇe mahāryasaddharmarasāgravindane || 19 || samādhisaṃsparśasukhānubhūtiṣu svabhāvagāmbhīryanayāvabodhane |
susūkṣmacintāparamārthagahvaraṃ tathāgatavyoma nimittavarjitam || 20 || asya khalu ślokatrayasyārthaḥ samāsato ’ṣṭābhiḥ ślokair veditavyaḥ |
karma jñānadvayasyaitad veditavyaṃ samāsataḥ |
pūraṇaṃ muktikāyasya dharmakāyasya śodhanam || 21 || vimuktidharmakāyau ca veditavyau dvirekadhā |
anāsravatvād vyāpitvād asaṃskṛtapadatvataḥ || 22 || anāsravatvaṃ kleśānāṃ savāsananirodhataḥ |
asaṅgāpratighātatvāj jñānasya vyāpitā matā || 23 || asaṃskṛtatvam atyantam avināśasvabhāvataḥ |
avināśitvam uddeśas tannirdeśo dhruvādhibhiḥ || 24 || nāśaś caturvidho jñeyo dhruvatvādiviparyayāt |
pūtir vikṛtir ucchittir acintyanamanacyutiḥ || 25 || tadabhāvād dhruvaṃ jñeyaṃ śivaṃ śāśvatam acyutam |
padaṃ tad amalajñānaṃ śukladharmāspadatvataḥ || 26 || yathānimittam ākāśaṃ nimittaṃ rūpadarśane |
śabdagandharasaspṛśyadharmāṇāṃ ca śravādiṣu || 27 || indriyārtheṣu dhīrāṇām anāsravaguṇodaye |
hetuḥ kāyadvayaṃ tadvad anāvaraṇayogataḥ || 28 ||

又依自利利他。成就業義故。說四偈無漏及遍至不滅法與恆清涼不變異不退寂靜處諸佛如來身如虛空無相為諸勝智者作六根境界示現微妙色出於妙音聲令嗅佛戒香與佛妙法味使覺三昧觸令知深妙法細思惟稠林佛離虛空相此四行偈以八行偈略釋應知。偈言略說二種法業智應當知滿足解脫身清淨真法身解脫身法身二及一應知謂無漏遍至及究竟無為煩惱盡無漏及習氣滅故無閡及無障智遍至應知無為以不滅實體不失故不失名為本恆等句解釋對於恆等句有四失應知死無常及轉不可思議退以無死故恆以常故清涼不轉故不變寂靜故不退彼究竟足跡淨智白法體具足色聲等示現於諸根如虛空無相而現色等相法身亦如是具六根境界

de la las kyi don las brtsams te tshigs su bcad pa gsum ste | zag pa med khyab ’jig med chos can te || brtan źi rtag pa ’pho ba med pa’i gnas || de bźin gśegs pa mkha’ bźin dag pa yi || dbaṅ po drug don ñams su myoṅ ba’i rgyu || dbaṅ ’byor gzugs don lta daṅ gtam bzaṅ ni || gtsaṅ ma ñan daṅ bde gśegs tshul khrims kyi || dri gtsaṅ snom daṅ ’phags chen dam chos ro || myaṅ daṅ tiṅ ’dzin reg bde ñams myoṅ daṅ || raṅ gi ṅo bo ñid kyis zab pa’i tshul | rtogs pa’i rgyur gyur źib mor bsams pa na | don dam bde mdzad de bźin gśegs pa ni || nam mkha’ bźin du rgyu mtshan rnams daṅ bral || tshigs su bcad pa gsum po ’di’i don ni mdor bsdu na | tshigs su bcad pa brgyad kyis rig bar bya ste | mdor na ye śes gñis po yi || las su ’di ni śes bya ste || ’gro ba’i sku ni rdzogs pa daṅ || chos gyi sku ni sbyoṅ ba’o || rnam grol chos kyi sku dag ni || rnam gñis rnam gcig śes bya ste || zag pa med phyir khyab pa’i phyir || ’dus ma byas pa’i gnas ñid phyir || ñon moṅs rnams ni bag chags daṅ || bcas pa ’gags phyir zag med de || chags med thogs pa med pa’i phyir || ye śes khyab pa ñid du ’dod || gtan du ’jig pa med pa yi || raṅ bźin yin phyir ’dus ma byas || ’jig med chos ni brtan pa ste || bstan sogs rnams kyis ’di bśad do || ’jig pa rnam bźir śes bya ste || bstan sogs dag las bzlog phyir ro || myags daṅ rnam ’gyur chad pa daṅ || bsam mi khyab bar ’pho ba ste || de med phyir ni brtan źi daṅ || rtag daṅ ’pho med śes par bya || dri med śes de dkar po yi || chos kyi rten yin phyir na gnas || ji ltar rgyu min nam mkha’ ni || gzugs mthoṅ ba daṅ sgra daṅ dri || ro daṅ reg daṅ chos rnams ni || thos la sogs pa’i rgyu yin ltar || de bźin sku gñis sgrib med pa’i || sbyor bas bstan pa’i dbaṅ don la || zag med pa yi yon tan dag | skye ba yin ni rgyu yin no ||

About this fulfillment of one’s own aim and of that of others, with reference to the subject ‘function’ we have three ślokas. (Kārikās 4-6) Buddhahood, being the foundation, Immaculate and all-pervading, Of unperishable nature, and everlasting, Quiescent, constant and unchangeable, Is, like space, the cause for the Intelligent To experience the objects through sense-organs. || 18 || It gives always the cause [for enjoyment] In showing the miraculous apparitional forms, In the pure audition of its perfect preaching, In the pure scent of the Buddhas’ morality, In tasting of the taste of the great, sublime and highest Doctrine, || 19 || In the enjoyment of the pleasurable touch of meditation, And in the cognition of doctrine, profound by its nature; [But], being the Highest Truth, the thicket of quite subtle thinking, The Tathāgata himself, like space, is of no visible mark. || 20 || The meaning of these three ślokas, in brief, is to be known by the following 8 verses. The function of the twofold Wisdom In short, is to be known as follows: [One is] the fulfillment of the Body of [innate] liberation, [The other is] the purification of the Absolute Body. || 21 || The Body of innate liberation and the Absolute Body, [Although] being two [in their functions], are to be known as one, Because they are free from passions and all-pervading, And are the immaculate substratum. || 22 || It is ‘free from passions’ Since the Defilements are resisted along with impressions; Wisdom is considered as ‘pervading’ Since it has neither attachment nor hindrance. || 23 || The ‘absolute immutability’ is caused By its nature of imperishability, [Here] ‘imperishability’ is a general statement, Which is explained by the words, ‘everlasting’ etc. || 24 || The ‘Evanescence’ is to be known as of four kinds, Being the counterparts of ‘everlasting’ and the rest, [They are namely]: ‘putridity’, ‘disease’, ‘Annihilation’ and ‘death in an inconceivable way’. || 25 || Because of their absence, it is known to be ‘Everlasting’, ‘quiescent’, ‘constant’ and ‘unchangeable’ And this immaculate Wisdom is the ‘substratum’ Since it is the support of [all] the pure elements. || 26 || Just as space, being itself of no cause, Is the cause of perceiving, hearing and so on Of form, of sounds, of tastes, of smells, Of things touchable and of substances respectively, || 27 || In the same way, the twofold [apparitional] Body, On account of its connection with the undefiled character, Is the cause for wise men to give rise to Immaculate virtues in the objects of sense-organs. || 28 ||

yad uktam ākāśalakṣaṇo buddha iti tatpāramārthikam āveṇikaṃ tathāgatānāṃ buddha lakṣaṇam abhisaṃdhāyoktam | evaṃ hy āha |sa ceddvātriṃśan mahāpuruṣalakṣaṇais tathāgato draṣṭavyo ’bhaviṣyat tad rājāpi cakravartī tathāgato ’bhaviṣyad iti |

此偈明何義。經中說言。如虛空相諸佛亦爾者。此依第一義。諸佛如來清淨法身自體相不共法故。作如是說。以是義故。金剛般若波羅蜜經言。須菩提。於意云何。可以三十二大人相成就得見如來不。須菩提言。如我解佛所說義者。不以相成就得見如來。佛言。如是如是。須菩提。不以相成就得見如來。須菩提。若以相成就觀如來者。轉輪聖王應是如來。是故非以相成就得見如來故。

ji skad du | saṅs rgyas nam mkha’i mtshan ñid do || źes bya ba bśad pa de ni de bźin gśegs pa rnams kyi ma ’dres pa’i don dam pa’i mtshan ñid la dgoṅs nas gsuṅs pa yin te | gaṅ gi phyir gal te skyes bu chen po’i mtshan sum cu rtsa gñis kyis de bźin gśegs pa lta bar gyur na ni | des na ’khor los sgyur ba’i rgyal bo yaṅ de bźin gśegs par ’gyur ro źes gsuṅs so ||

(V. YOGA) It is said that the Buddha has the character of space. This refers specially to the absolute and exclusive character of the Buddha. So it is said: “If the Tathāgata could be recognized merely by the 32 marks of a superman, the universal monarch, too, would turn to be a Buddha”.

tatra paramārthalakṣaṇe yogārtham ārabhya ślokaḥ |
acintyaṃ nityaṃ ca dhruvam atha śivaṃ śāśvatam atha praśāntaṃ ca vyāpi vyapagatavikalpaṃ gaganavat |
asaktaṃ sarvatrāpratighaparuṣasparśavigataṃ na dṛśyaṃ na grāhyaṃ śubham api ca buddhatvam amalam || 29 || atha khalv asya ślokasyārthaḥ samāsato ’ṣṭābhiḥ ślokair veditavyaḥ |
vimuktidharmakāyābhyāṃ svaparārtho nidarśitaḥ |
svaparārthāśraye tasmin yogo ’cintyādibhir guṇaiḥ || 30 || acintyam anugantavyaṃ trijñānāviṣayatvataḥ |
sarvajñajñānaviṣayaṃ buddhatvaṃ jñānadehibhiḥ || 31 || śrutasyāviṣayaḥ saukṣmyāc cintāyāḥ paramārthataḥ |
laukyādibhāvanāyāś ca dharmatāgahvaratvataḥ || 32 || dṛṣṭapūrvaṃ na tad yasmād bālair jātyandhakāyavat |
āryaiś ca sūtikāmadhyasthitabālārkabimbavat || 33 || utpādavigamān nityaṃ nirodhavigamād dhruvam |
śivam etaddvayābhāvāc chāśvataṃ dharmatāsthiteḥ || 34 || śāntaṃ nirodhasatyatvād vyāpi sarvāvabodhataḥ |
akalpam apratiṣṭhānād asaktaṃ kleśahānitaḥ || 35 || sarvatrāpratighaṃ sarvajñeyāvaraṇaśuddhitaḥ |
paruṣasparśanirmuktaṃ mṛdukarmaṇyabhāvataḥ || 36 || adṛśyaṃ tadarūpitvād agrāhyam animittataḥ |
śubhaṃ prakṛtiśuddhatvād amalaṃ malahānitaḥ || 37 ||

此明何義。以依如來第一義諦清淨法身明如是義。又依相應義故。說二偈如空不思議常恆及清涼不變與寂靜遍離諸分別一切處不著離閡麤澀觸亦不可見取佛淨心無垢此二行偈以八行偈略釋應知。偈言解脫身法身示自利利他依自利利他彼處相應義一切諸功德不思議應知以非三慧境一切種智知諸眾生佛體細故非聞境第一非思思以出世深密世修慧不知諸愚癡凡夫本來未曾見如盲不矚色二乘如嬰兒不見日月輪以不生故常以不滅故恆離二故清涼法性住不變證滅故寂靜一切覺故遍不住不分別離煩惱不著無智障離閡柔軟離麤澀無色不可見離相不可取以自性故淨離染故無垢

de la don dam pa’i mtshan ñid kyi ldan pa’i don las brtsams te tshigs su bcad pa | bsam med rtag brtan źi bag yuṅ druṅ ñid || rab tu źi khyab rtog bral nam mkha’ bźin || chags med kun tu thogs med rtsub reg spaṅs || blta gzuṅ med dge saṅs rgyas dri ma med || tshigs su bcad pa ’di’i don ni mdor bsdu na tshigs su bcad pa brgyad kyis rig par bya ste | rnam grol chos kyi sku dag gis || raṅ daṅ gźan gyi don bstan te || raṅ bźan don rten de la ni || bsam mi khyab sogs yon tan ldan || thams cad mkhyen pa’i ye śes yul || saṅs rgyas śes gsum yul min phyir || ye śes lus can rnams kyis ni || bsam mi khyab par rtogs par bya || phra phyir thos pa’i yol min te || don dam yin phyir bsam bya’i min || chos ñid zab phyir ’jig rten pa’i || sgom pa la sogs yul ma yin || gaṅ phyir gzugs la dmus loṅ bźin || byis pas de sṅon mthoṅ ma myoṅ || btsas pa’i khyim nas bu chuṅ gis || ñi ma’i gzugs bźin ’phags pas kyaṅ || skye daṅ bral źiṅ rtag pa ste || ’gag pa med phyir brtan pa yin || gñis med phyir na źi ba ste || gyuṅ daṅ chos ñid gnas phyir ro || rab źi ’gog pa’i bden pa’i phyir || thams cad rtogs phyir khyab pa ñid || gnas pa med phyir rtog med de || ñon moṅs spaṅs phyir chags pa med || śes bya’i sgrib kun dag bya’i phyir || thams cad du ni thogs pa med || gñis med las su ruṅ ba’i phyir || rtsub ba’i reg daṅ bral ba’i phyir || de gzugs med ciṅ bltar med de || mtshan ma || med phyir gzuṅ du med || deg pa’i raṅ bźin dag pa’i phyir || dri med dri ma spaṅs phyir ro ||

Now, there is one śloka about the highest character in reference to the subject of ‘union’. (Kārikā 7) Being inconceivable, eternal and ever-lasting, Being quiescent, constant, and perfectly pacified, Being all-pervading and apart from discrimination, The pure and immaculate Buddhahood is like space, It has neither attachment nor hindrance anywhere, And, being devoid of rough sensation, It can be neither perceived nor cognized. || 29 || Now, the meaning of this śloka is, in short, to be known by the following 8 verses. The [fulfillment of] one’s own aim and of that of others Are represented by the Bodies of Liberation and of the Absolute; On this foundation of one’s own aim and of that of others There is the ‘union’ of properties, ‘inconceivable’ and others. || 30 || Buddhahood is accessible only to the Wisdom of the Omniscient, And is not the object of the [kinds of ordinary] knowledge, Therefore, it is to be known as ‘inconceivable’ [Even] for those people of intellect. || 31 || Being of subtle character, it is not the object of study, Being the Highest Truth, it is not the object of thought, And, being the impenetrable Absolute Essence, It is not accessible to the mundane meditation and the like, || 32 || Because it has never been seen before by ordinary persons, Like the visible forms for those who are born blind, nor even by the Saints, Like the disk of the sun for infants lying in their mother’s bed. || 33 || It is ‘eternal’, as it is devoid of birth; It is ‘everlasting’ since it does not disappear; It is ‘quiescent’ because it is free from dualism, And is ‘constant’ because of endurance of Reality. || 34 || It is ‘perfectly pacified’ as being the Truth of Extinction, It is ‘all-pervading’, since it cognizes everything ; It is ‘non-discriminative’ as it has no insistence; And ‘has no attachment’ since it rejects defilements. || 35 || Being purified from all the obscurations of Ignorance, It ‘has no hindrance’ in regard to everything [knowable]; Being of soft and light-moving nature, It is ‘devoid of rough sensation’. || 36 || Being immaterial, it cannot be perceived, And being of no [visible] mark, it is ‘incognizable’; It is ‘pure’ since it is pure by nature, And is ‘immaculate’ because of its removal of pollutions. || 37 ||

tat punar etad ākāśavad asaṃskṛtaguṇāvinirbhāgavṛttyāpi tathāgatatvam ābhagavater acintyamahopāyakaruṇājñānaparikarmaviśeṣeṇa jagaddhitasukhādhānanimittam amalais tribhiḥ svābhāvikasāṃbhogikanairmāṇikaiḥ kāyair anuparatam anucchinnam anābhogena pravartata iti draṣṭavyam āveṇikadharmayutatvād iti |

此偈明何義。虛空譬喻者。明諸佛如來無為諸功德不離佛法身。於所有諸有得不可思議勝大方便業勝大悲業勝大智業。為與一切眾生樂相無垢清淨三種佛身。所謂實佛受法樂佛及化身佛。常不休息常不斷絕。自然修行。以為利益一切眾生應知。以不共餘人唯諸佛如來法身相應故。

de bźin gśegs pa ñid ’di nam mkha’ ltar ’dus ma byas pa’i yon tan daṅ | rnam par dbye ba med par ’jug pa yaṅ srid pa ji srid kyi bar du bsam gyis mi khyab pa thabs chen po daṅ | sñiṅ rje daṅ | śes rab kyis yoṅs su sbyoṅ ba’i khyad par gyis ’gro ba la phan pa daṅ bde ba sgrub pa’i rgyu’i ṅo bo ñid daṅ | rdzogs par loṅs spyod pa daṅ | sprul ba ste | dri ma med pa gsum gyis bar chad med ciṅ rgyun mi ’chad par lhun gyis grub pas ’jug par blta bar bya ste ma ’dres pa’i chos daṅ ldan pa’i phyir ro ||

(VI. VÙTTI) Now again it should be known that this Buddhahood, due to its pośession of properties uncommon to others, manifests itself, though by means of a manifestation which is inseparable from its immutable qualities like space, still in the forms of three immaculate bodies, viz. ‘the Body of Absolute Essence’, ‘the Body of Enjoyment’, and ‘the Apparitional Body’ with various inconceivable appliances like the Great skilful means, Great Compassion, and Wisdom, in order to be the support of the welfare and happiness of all living beings, as long as the world exists, without cessation, without interruption, and with no effort.

tatra vṛttyartham ārabhya buddhakāyavibhāge catvāraḥ ślokāḥ |
anādimadhyāntam abhinnam advayaṃ tridhā vimuktaṃ vimalāvikalpakam |
samāhitā yoginas tatprayatnāḥ paṣyanti yaṃ dharmadhātusvabhāvam || 38 || ameyagaṅgāsikatātivṛttair guṇair acintyair asamair upetaḥ |
savāsanonmūlitasarvadoṣas tathāgatānām amalaḥ sa dhātuḥ || 39 || vicitrasaddharmamayūkhavigrahair jagadvimokṣārthasamāhṛtodyamaḥ |
kriyāsu cintāmaṇirājaratnavad vicitrabhāvo na ca tatsvabhāvavān || 40 || lokeṣu yac chāntipathāvatāra prapācanāvyākaraṇe nidānam |
bimbaṃ tad apy atra sadāvaruddham ākāśadhātāv iva rūpadhātuḥ || 41 || eṣāṃ khalu caturṇāṃ ślokānāṃ piṇḍārtho viṃśatiślokair veditavyaḥ |
yat tad buddhatvam ity uktaṃ sarvajñatvaṃ svayaṃbhuvām |
nirvṛtiḥ paramācintyaprāptiḥ pratyātmaveditā || 42 || tatprabhedas tribhiḥ kāyair vṛttiḥ svābhāvikādibhiḥ |
gāmbhīryaudāryamāhātmyaguṇadharmaprabhāvitaiḥ || 43 || tatra svābhāvikaḥ kāyo buddhānāṃ pañcalakṣaṇaḥ |
pañcākāraguṇopeto veditavyaḥ samāsataḥ || 44 || asaṃskṛtam asaṃbhinnam antadvayavivarjitam |
kleśajñeyasamāpattitrayāvaraṇaniḥsṛtam || 45 || vaimalyād avikalpatvād yogināṃ gocaratvataḥ |
prabhāsvaraṃ viśuddhaṃ ca dharmadhātoḥ svabhāvataḥ || 46 || aprameyair asaṃkhyeyair acintyair asamair guṇaiḥ |
viśuddhipāramīprāptair yuktaṃ svābhāvikaṃ vapuḥ || 47 || udāratvād agaṇyatvāt tarkasyāgocaratvataḥ |
kaivalyād vāsanocchitter aprameyād ayaḥ kramāt || 48 || vicitradharmasaṃbhogarūpadharmāvabhāsataḥ |
karuṇāśuddhiniṣyandasattvārthāsraṃsanatvataḥ || 49 || nirvikalpaṃ nirābhogaṃ yathābhiprāyapūritaḥ |
cintāmaṇiprabhāvarddheḥ sāṃbhogasya vyavasthitiḥ || 50 || deśane darśane kṛtyāsraṃsane ’nabhisaṃskṛtau |
atatsvabhāvākhyāne ca citratoktā ca pañcadhā || 51 || raṅgapratyayavaicitryād atadbhāvo yathā maṇeḥ |
sattvapratyayavaicitryād atadbhāvas tathā vibhoḥ || 52 || mahākaruṇayā kṛtsnaṃ lokam ālokya lokavit |
dharmakāyād aviralaṃ nirmāṇaiś citrarūpibhiḥ || 53 || jātakāny upapattiṃ ca tuṣiteṣu cyutiṃ tataḥ |
garbhāvakramaṇaṃ janma śilpasthānāni kauśalam || 54 || antaḥpuraratikrīḍāṃ naiṣkramyaṃ duḥkhacārikām |
bodhimaṇḍopasaṃkrāntiṃ mārasainyapramardanam || 55 || saṃbodhiṃ dharmacakraṃ ca nirvāṇādhigamakriyām |
kṣetreṣv apariśuddheṣu darśayaty ā bhavasthiteḥ || 56 || anityaduḥkhanairātmyaśāntiśabdair upāyavit |
udvejya tribhavāt sattvān pratārayati nirvṛtau || 57 || śāntimārgāvatīrṇāṃś ca prāpyanirvāṇasaṃjñinaḥ |
saddharmapuṇḍarīkādidharmatattvaprakāśanaiḥ || 58 || pūrvagrahān nivartyaitān prajñopāyaparigrahāt |
paripācyottame yāne vyākaroty agrabodhaye || 59 || saukṣmyāt prabhāvasaṃpatter bālasārthātivāhanāt |
gāmbhīryaudāryamāhātmyam eṣu jñeyaṃ yathākramam || 60 || prathamo dharmakāyo ’tra rūpakāyau tu paścimau |
vyomni rūpagatasyeva prathame ’ntyasya vartanam || 61 || tasyaiva kāyatrayasya jagaddhitasukhādhānavṛttau nityārtham ārabhya ślokaḥ |
hetvānantyāt sattvadhātvakṣayatvāt kāruṇyarddhijñānasaṃpattiyogāt |
dharmaiśvaryān mṛtyumārāvabhaṅgān naiḥsvābhāvyāc chāśvato lokanāthaḥ || 62 || asya piṇḍārthaḥ ṣaḍbhiḥ ślokair veditavyaḥ |
kāyajīvitabhogānāṃ tyāgaiḥ saddharmasaṃgrahāt |
sarvasattvahitāyādipratijñottaraṇatvataḥ || 63 || buddhatve suviśuddhāyāḥ karuṇāyāḥ pravṛttitaḥ |
ṛddhipādaprakāśāc ca tair ’vasthānaśaktitaḥ || 64 || jñānena bhavanirvāṇadvayagrahavimuktitaḥ |
sadācintyasamādhānasukhasaṃpattiyogataḥ || 65 || loke vicarato lokadharmair anupalepataḥ |
śamāmṛtapadaprāptau mṛtyumārāpracārataḥ || 66 || asaṃskṛtasvabhāvasya muner ādipraśāntitaḥ |
nityam aśaraṇānāṃ ca śaraṇābhyupapattitaḥ || 67 || saptabhiḥ kāraṇair ādyair nityatā rūpakāyataḥ |
paścimaiś ca tribhiḥ śāstur nityatā dharmakāyataḥ || 68 || sa cāyam āśrayaparivṛttiprabhāvitas tathāgatānāṃ prāptinayo ’cintyanayenānugantavya iti |
acintyārtham ārabhya ślokaḥ |
avākyavattvāt paramārthasaṃgrahād atarkabhūmer upamānivṛttitaḥ |
niruttaratvād bhavaśāntyanugrahād acintya āryair api buddhagocaraḥ || 69 || asya piṇḍārthaś caturbhiḥ ślokair veditavyaḥ |
acintyo ’nabhilāpyatvād alāpyaḥ paramārthataḥ |
paramārtho ’pratarkyatvād atarkyo vyanumeyataḥ || 70 || vyanumeyo ’nuttaratvād ānuttaryam anudgrahāt |
anudgraho ’pratiṣṭhānād guṇadoṣāvikalpanāt || 71 || pañcabhiḥ kāraṇaiḥ saukṣmyād acintyo dharmakāyataḥ |
ṣaṣṭhenātattvabhāvitvād acintyo rūpakāyataḥ || 72 || anuttarajñānamahākṛpādibhir guṇair acintyā guṇapāragā jināḥ |
ataḥ kramo ’ntyo ’yam api svayaṃbhuvo ’bhiṣekalabdhā na maharṣayo vidur iti || 73 ||

此明何義。以依此身相應諸行差別故。說八偈非初非中後不破壞不二遠離於三界無垢無分別此甚深境界非二乘所知具勝三昧慧如是人能見出過於恆沙不思議功德唯如來成就不與餘人共如來妙色身清淨無垢體遠離諸煩惱及一切習氣種種勝妙法光明以為體令眾生解脫常無有休息所作不思議如摩尼寶王能現種種形而彼體非實為世間說法示現寂靜處教化使淳熟授記令入道如來鏡像身而不離本體猶如一切色不離於虛空此八行偈以二十五偈略釋應知。偈言向說佛法身及一切種智自在與涅槃及第一義諦不可思議法應供等功德唯自身內證應當如是知彼三身差別實法報化等所謂深快大無量功德身明實體身者謂諸佛法身略說五種相五功德應知無為無差別遠離於二邊出離煩惱障智障三昧障以離一切垢故聖人境界清淨光明照以法性如是無量阿僧祇不可數思議無等諸功德到第一彼岸實法身相應以快不可數非思量境界及遠離習氣無邊等佛法次第不離報受種種法味示現諸妙色淨慈悲習氣無虛妄分別利益諸眾生自然無休息如如意寶珠滿足眾生心受樂佛如是神通力自在此神力自在略說有五種說法及可見諸業不休息及休息隱沒示現不實體是名要略說有五種自在如摩尼寶珠依種種諸色異本生諸相一切皆不實如來亦如是方便力示現從兜率陀退次第入胎生習學諸伎藝嬰兒入王宮厭離諸欲相出家行苦行推問諸外道往詣於道場降伏諸魔眾成大妙覺尊轉無上法輪入無餘涅槃於不清淨國現如是等事世間無休息宣說無常苦無我寂靜名方便智慧力令彼諸眾生厭離三界苦後入於涅槃以入寂靜道諸聲聞人等有是虛妄相言我得涅槃法華等諸經皆說如實法般若方便攝迴先虛妄心令淳熟上乘授妙菩提記微細大勢力令愚癡眾生過嶮難惡道深快及以大次第說應知初法身如來第二色身佛譬如虛空中有一切色身於初佛身中最後身亦爾自此以下。即依如是三種佛三身。為樂眾生利益眾生。略說二偈世尊體常住以修無量因眾生界不盡慈悲心如意智成就相應法中得自在降伏諸魔怨體寂靜故常此二行偈以六行偈略釋應知。偈言棄捨身命財攝取諸佛法為利益眾生究竟滿本願得清淨佛身起大慈悲心修行四如意依彼力住世以成就妙智離有涅槃心常得心三昧成就樂相應常在於世間不為世法染得淨甘露處故離一切魔諸佛本不生本來寂靜故以常可歸依故言歸依我初七種譬喻如來色身常後三種譬喻善逝法身常此偈明何義。諸佛如來依法身轉得無上身。不可思議應知。依不可思議故。說二偈非言語所說第一義諦攝離諸覺觀地無譬喻可說最上勝妙法不取有涅槃非三乘所知唯是佛境界此二行偈以五行偈略釋應知。偈言不可得思議以離言語相離言語相者以第一義攝第一義攝者非思量境界非思量境者以無譬喻知無譬喻知者以最勝無上最勝無上者不取有涅槃不取是二者不取功德過前五種譬喻微細不思議如來法身常第六譬喻者以得自在故如來色身常

de la ’jug pa’i don las brtsams nas | saṅs rgyas kyi sku rnam par dbye ba’i tshigs su bcad pa ’di bźi ste | thog ma dbus mtha’ med ciṅ rnam dbyer med || gñis med gsum bral dri med rnam rtog med || chos dbyiṅs raṅ bźin gaṅ yin de rtogs pa || mñam par gźag pa’i rnal ’byor ba yis mthoṅ || gźal med gaṅ gā’i byed ma las ’das pa || bsam med mñam med yod tan rnams daṅ ldan || de bźin gśegs pa’i dri med dbyiṅs de ni || bag chags bcas pa’i ñes pa rnam spaṅs pa || sna tshogs dam chos ’od zer mṅa’ ba’i skus || ’gro ba’i rnam grol don grub la brtson pa || mdzad pa yid bźin nor bu’i rgyal bźin te || sna tshogs dṅos dan gde yi raṅ bźin min || ’jig rten źi ba’i lam la ’jug pa daṅ || rab tu smin daṅ luṅ ston rgyu yi gzugs || gaṅ yin de yaṅ ’dir ni rtag gnas te || nam mkha’i khams su gzugs kyi khams bźin no || tshigs su bcad pa bźi po ’di’i don ni | tshigs su bcad pa ñi śus rig par bya ste | raṅ ’byuṅ rnams kyi thams cad mkhyen || saṅs rgyas ñid ces gaṅ brjod pa || mchog tu mya ṅan ’das bsam med || dgra bcom so so’i bdag gyur pa || de dbye zab daṅ rgya che daṅ || bdag ñid chen po’i yon tan gyi || chos kyis rab phye raṅ bźin la || sogs pa’i sku gsum dag gis ’jug | de la saṅs rgyas rnams kyi ni || ṅo bo ñid sku mtshan ñid lṅa || mdor na yon tan lṅa daṅ ni || ldan pa ñid du rig par bya || ’dus ma byas śiṅ rnam dbyer med || mtha’ gñis dag ni rnam par spaṅ || ñon moṅs śes bya’i sñoms ’jug gis || sgrib gsum las ni ṅes grol te || dri med rnam par rtog med daṅ || rnal ’byor rnams kyi yul yin phyir || chos dbyiṅs ṅo bo ñid kyis ni || dag pa’i phyir ni ’od gsal ba || gźal med graṅs med bsam med pa || mñam med dag pa’i mthar thug pa || yon tan rnams daṅ yaṅ dag par || ṅo bo ñid kyi sku ldan te || rgya che’i phyir daṅ graṅs med phyir || rtog ge’i yul ni min phyir daṅ || ’ba’ źig bag chags bcas spaṅs phyir || gźal med la sogs go rims bźin || sna tshogs chos la rdzogs loṅs spyod || raṅ bźin chos ni snaṅ phyir daṅ || thugs rje dag pa’i rgyu mthun pa || ’gro den rgyun mi ’chad phyir daṅ || rnam par rtog med lhun grub par || ’dod pa ji bźin yoṅs skoṅ phyir || yid bźin nor bu’i rdzu ’phrul gyis || rdzogs par loṅs spyod rnam par gnas || brjod ston mdzad rgyun mi chad daṅ || mṅon par ’du byed med pa daṅ || de yi ṅo bo mi ston la || ’dir ni sna tshogs rnam lṅar brjod || ji ltar tshon ni sna tshogs kyis || nor bu de dṅos mi snaṅ ltar || de bźin ’gro rkyen sna tshogs pas || khyab bdag de dṅos min par snaṅ || thugs rje chen pos ’jig rten mkhyen || ’jig rten kun la gzigs nas ni || chos kyi sku las ma g-yos par || sprul ba’i raṅ bźin sna tshogs kyis || skye ba mṅon par skye ba daṅ || dga’ ldan nas ni ’pho ba daṅ || lhums su ’jug daṅ bltams pa daṅ || bzo yi gnas la mkhas pa daṅ || btsun mo’i ’khor gyis dgyes rol daṅ || des ’byuṅ dka’ ba spyod pa daṅ || byaṅ chub sñiṅ por gśegs pa daṅ || bdud sde ’joms daṅ rdzogs par ni || byaṅ chub chos kyi ’khor lo daṅ || mya ṅan ’das par gśegs mdzad rnams || yoṅs su ma dag źiṅ rnams su || srid pa ji srid gnas par ston || mi || rtag sdug bsṅal bdag med daṅ || źi ba’i sgra yis thabs mkhyen pas || sems can srid gsum skyo bskyed nas || mya ṅan ’das la rab ’jug mdzad || źi ba’i lam la rab źugs pa || mya ṅan ’das thob ’du śes can || dam chos padma dkar la sogs || chos kyi de ñid bstan pa yis || de dag ṅar ’dzin las bzlog ste || thabs daṅ śes rab yoṅs bzuṅ bas || theg pa mchog la smin mdzad de || byaṅ chub mchog tu luṅ ston to || zab daṅ mthu ni sna tshogs daṅ || byis pa don mthun rab ’dren phyir || ’di dag graṅ bźin zab pa daṅ || rgya che’i bdag ñid cher śes bya || ’di ni daṅ po’i chos sku ste || phyi ma dag ni gzugs kyi sku || nam mkha’ la ni gzugs gnas bźin || daṅ po la ni tha ma gnas || sku gsum po ni ’di dag ñid kyis ’gro ba la phan pa daṅ bde ba sgrub pa ’jug pa rtag pa’i don las brtsams nas tshigs su bcad pa || rgyu mtha’ yas daṅ sems can mi zad daṅ || brtse daṅ ’phrul daṅ mkhyen daṅ phun tshogs ldan || chos kyi dbaṅ phyug ’chi ba’i bdud bcom daṅ || ṅo bo med phyir ’jig rten mgon po rtag || ’di’i bsdus pa’i don tshigs su bcad pa drug gis rig par bya ste || lus daṅ srog daṅ loṅs spyod rnams || btad nas dam chos ’dzin phyir daṅ || sems can kun la phan pa’i phyir || daṅ po’i dam bcas mthar ’byin phyir || saṅs rgyas ñid ni gtsaṅ ba daṅ || dag pa’i thugs rje rab ’jug phyir || rdzu ’phrul rkaṅ pa ston pa ni || de yis gnas bar spyod pa’i phyir || mkhyen pas ’khor daṅ mya ṅan ’da’ || gñis su ’dzin pas grol ba’i phyir || rtag tu bsam yas tiṅ ’dzin gyi || bde ba phun sum tshogs ldan phyir || ’jig rten na ni spyod pa na || ’jig rten chos kyis gos med phyir || ’chi med źi ba’i gnas thob pa || ’chi bdud rgyu ba med pa’i phyir || ’dus ma byas pa’i raṅ bźin gyi || thub pa gdod nas rab źi’i phyir || rtag pa skyabs med rnams kyi ni || skyabs la sogs pa ’thad phyir ro || daṅ po yi ni rgyu bdun ni || gzugs kyi sku yi rtag ñid de || phyi ma gsum gyis stoṅ pa na || chos kyi sku yi rtag pa ñid || de bźin gśegs pa rnams kyi gnas yoṅs su gyur pas rab tu phye ba thob pa’i tshul de yaṅ bsam gyis mi khyab pa’i tshul gyis rtogs par bya ba yin pas bsam gyis mi khyab pa’i don las brtsams te tshigs du bcad pa | ṅag yul min phyir don dam gyis bsdus phyir || rtogs gnas min phyir dpe las ’das pa’i p hyir || bla na med phyir srid źis ma bsdus phyir || rgyal yul ’phags rnams kyis kyaṅ bsam mi khyab || ’di’i bsdus pa’i don ni tshigs su bcad pa bźis rig par bya ste | bsam med brjod du med phyir te || brjod med don dam yin phyir ro || don dam brtag bya min phyir te || brtag min rjes dpag bya min phyir || dpag min bla na med pa’i phyir || bla na med pa ma bsdus phyir || ma bsdus gnas pa med phyir te || yon tan skyon rtogs med phyir ro || rgyu lṅa dag gis phra ba’i phyir || chos sku bsam mi khyab pa ste || drug pas de yi dṅos min phyir || gzugs sku bsam gyis mi khyab pa’o || bla med ye śes thugs rje che sogs yon tan gyis || yon tan pha rol byon pa’i rgyal ba bsam mi khyab || des na raṅ byuṅ rnanms kyi tha ma’i tshul ’di ni || draṅ sroṅ chen po dbaṅ thob rnams kyis kyaṅ rig min ||

So, with reference to this subject of ‘manifestation’ there are ślokas about the distinction of [three kinds of] Buddha’s Body. (Kārikās 8-11) That which has neither beginning, middle nor end, Is indivisible, non-dual, liberated in three ways, Immaculate and non-discriminative,… That represents the nature of the Absolute Essence, And is perceived by the Saints, Who are concentrating their mind, striving after it; || 38 || This [Absolute Essence] is nothing but the pure Essence of the Tathāgatas, Which is endowed with properties, inconceivable, unequalled, Innumerable, and surpaśing the sands of the Gaṅgā in number And has rooted out all the defects along with impressions. || 39 || One who exerts in concentrating for the liberation of the world, With the body in the form of different coloured rays of the Highest Doctrine, Has a resemblance, in his acts, to the king of wish-fulfilling gems, Appearing in various forms, which, however, have not their own substance 99). || 40 || That which is the cause, in various worlds, For advancing into the Quiescent Path, For bringing to full development and for giving prophecy, That is the Apparitional Form [of the Buddha], Which also abides always in the Absolute Essence, As the visible forms in the element of space. || 41 || The summarized meaning of these ślokas are to be known by the following 20 verses: That which is called Buddhahood Is the Omniscience of the Self-born, The highest Nirvāṇa, and the inconceivable Arhatship, Which is realized through self-introspection. || 42 || This [Buddhahood] manifests itself in the variety Of three Bodies, the Body of the Absolute Essence, etc., Represented by the quality of Profundity, Of Magnificence, and of Magnanimity, [respectively]. || 43 || (a. The Body of the Absolute Essence.) Here, the Body of the Absolute Essence Of the Buddha, in short, is to be known As of five characteristics, And being possessed of five kinds of properties. || 44 || It is ‘immutable’ and ‘indivisible’ Is ‘devoid of the two extremities’ And is ‘delivered from the Obstructions’ Of defilement, ignorance and distraction. || 45 || Being free from all stains and thought-construction, And being accessible to the Saints, It is ‘radiant and pure’ Owing to the nature of the Absolute Essence. || 46 || ‘Immeasurable’, ‘innumerable’, ‘inconceivable’, ‘incomparable’ And representing ‘the highest point of purity’; The Body of the Absolute Essence is endowed With these [5] kinds of virtuous qualities. || 47 || Being magnificent and numberless, Being inaccessible to investigation, Being unique and devoid of the defiling forces, It is ‘immeasurable’ and so on, respectively. || 48 || (b. The Body of Enjoyment.) It manifests itself the Doctrine, owing to its nature Of enjoying the Doctrine in various forms; Being the natural outflow of pure Compassion, It works uninterruptedly for the sake of living beings; || 49 || It fulfils the aim according to the wish Without thought-construction and with no effort; [By these points] the Body of Enjoyment is characterized Due to its power like that of the wish-fulfilling gems. || 50 || In teaching, in the visible form, in acting ceaselessly, And acting with no artificial effort, And in its appearance of illusion, The variety of [its manifestation] is said to be 5-fold. || 51 || Just as a gem, being dyed with various colours, Does not make manifest its real Essence; Similarly, the Lord never shows its real nature, Though it appears in various forms, according to the conditions of the living beings. || 52 || (c. The Apparitional Body.) [The Buddha], being the knower of the world, Perceiving fully the world, with Great Compassion, Manifests himself in various apparitional forms, Without being separated from his Absolute Body. || 53 || The [various] previous births, The birth in the Tuṣita-heaven, and descent from it, The entrance into the womb, and the birth [in this world], The skilfulness in various arts and works, || 54 || Pleasurable entertainments among ladies in the harem, The renouncement of the world, practice of asceticism, passage to the Excellent Seat of Enlightenment, The conquest over the army of Evil Demons, || 55 || The [acquisition of] Enlightenment, Setting into motion the wheel of the Doctrine, And the departure into Nirvāna; . . . all of them He shows in the impure worlds, as long as they exist. || 56 || [The Buddha], the knower of means, creates an aversion To the Three Worlds among the living beings By the words, ‘evanescent’, ‘suffering’, ‘non-substantial’; And by the word ‘quiescent’ he leads them into Nirvāṇa. || 57 || Those who have entered the way to Quiescence, And who imagine that they have attained Nirvāṇa, Them he diverts from their former prejudice, Through the teaching of the True Doctrines In the Saddharmapuṇḍarīka and other Sūtras, And, embracing Wisdom and Skilful Means, Makes them mature in the Ultimate Vehicle, And gives prophecy for them to attain the Highest Enlightenment. || 58-59 || Being subtle, accomplishing the power And toiling excessively for the company of ordinary beings, In these points [the Buddha] should be known, respectively, As the Profound, the Magnificent and the Magnanimous. || 60 || Here, the first Body is the Absolute Body, And the latter two are the Bodies in visible forms, These latter appear on the basis of the former, As the visible forms appear in space. || 61 || (VII. NITYA) Now this threefold Body made manifest in order to be the support for the weal and happiness of the world, has an ‘eternal’ character [in its manifestation]. With reference to this subject, we have one śloka. (Kārikā 12) Having infinite causes [for the attainment of his state], Having an endless number of living beings to convert, Being endowed with Compassion, Miraculous Powers, Wisdom and Bliss, Governing all the elements, vanquishing the demon of Death, And representing non-substantiality, The lord of the World is eternal. || 62 || The summarized meaning of this [śloka] is to be known by the following verses. Casting off his body, life and property, He has preserved the Highest doctrine; For the benefits of all living beings, He fulfills his first vow. || 63 || In his Buddhahood, there is made manifest Compassion, pure and immaculate, He shows his [four] bases of Miraculous Powers, By which power he abides in the world; || 64 || Owing to his Wisdom, he is liberated from The dualistic conception of Saṃsāra and Nirvāṇa; By his constant practice of the inconceivable meditation, He partakes of the complement of bliss, || 65 || While he is acting, in the world, He is unaffected by the worldly elements; Having attained the state of quiescence and immortality, He leaves no room for [the activity of] the demon of Death; || 66 || Being of an immutable nature, The Lord is perfectly pacified from the outset; And he gives a refuge for those who have no shelter, Because of these [10] points, he is ‘eternal’. || 67 || The first of these motives show The eternity of the Preceptor in his Apparitional Body, The latter demonstrate the eternity From the viewpoint of the Absolute Body. || 68 || Now, this method of attainment [of Buddhahood] by the Buddhas, which represents the ‘Perfect Manifestation of the Basis’ is to be understood as of inconceivable character. With reference to this ‘ inconceivability’, we have one śloka. (Kārikā 13) Being unutterable, containing the Highest Truth, Inaccessible to investigation and incomparable, Being the supreme, and relating neither To the Phenomenal World nor to Nirvāṇa, The sphere of Buddha is inconceivable even for the Saints. || 69 || The summerized meaning of this [śloka] is to be understood by the following verses. It is ‘inconceivable’ since it is unutterable It is ‘unutterable’ since it is the Highest Truth, It is ‘the Highest Truth’ since it cannot be constructed by thought. It is ‘beyond investigation’ since it is incomparable; || 70 || It is ‘incomparable’ since it is the supreme. It is ‘the supreme’ since it is not included; [Either in the Phenomenal World or in Nirvāṇa]; ‘Not included’ means the Buddha abides in neither of the two And never regards [in a one-sided manner] That Nirvāṇa is of merit and the other of defect. || 71 || Being subtle by the [first] motives He is inconceivable in his Absolute Body, And by the 6th, on account of his Apparitional Body, He is inconceivable because of no identification. With either Nirvāṇa, or Phenomenal World. || 72 || Being endowed with the Highest Wisdom, With the Great Compassion and other virtues, The Buddha, who has attained the ultimate point of virtue, Is inaccessible to human thought; Therefore, this final stage of the Buddha Is unknown even to the Great Sages Who have attained the stage of Initiation. || 73 ||

iti ratnagotravibhāge mahāyānottaratantraśāstre bodhyadhikāro nāma dvitīyaḥ paricchedaḥ || 2 ||

theg pa chen po rgyud bla ma’i bstad bcos dkon mchog gi rigs rnam par dbye ba las || byaṅ chub kyi skabs źes bya ba ste le’u gñis ba’o ||

Finished is the second chapter entitled ‘the Enlightenment’ in the ANALYSIS OF THE GERM OF THE JEWELS, a Treatise on the Ultimate Doctrine of the Great Vehicle.

CHAPTER III. THE PROPERTIES OF THE BUDDHA

XIV. GENERAL CHARACTERISTICS OF THE BUDDHA’S PROPERTIES

uktā nirmalā tathatā | ye tadāśritā maṇiprabhāvarṇasaṃsthānavad abhinnaprakṛtayo ’tyantanirmalā guṇās ta idānīṃ vaktavyā iti |

論曰。已說無垢真如法身。次說依彼無垢真如法身一切功德。如摩尼寶不離光明形色諸相。如來法身無量無邊自性清淨無垢功德。亦復如是。

dri ma med dpa’i de bźin ñid bśad zin to || || da ni gan gdag de la brten pa nor bu’i ’od daṅ mdog daṅ dbyibs bźin du dbyer med pa’i raṅ bźin ñid kyis śin tu dri ma med pa’i yon tan de dag bśad par bya ste||

We have finished the explanation of ‘the Reality free from Pollutions’. Hereafter, we shall speak of the ‘Properties’, which are based upon the Reality and are perfectly pure, being indivisible from Reality by nature as the brightness, colour and shape of the jewel are inseparable from the latter.

anantaraṃ buddhaguṇavibhāgam ārabhya ślokaḥ |
svārthaḥ parārthaḥ paramārthakāyas tadāśritā saṃvartikāyatā ca |
phalaṃ visaṃyogavipākabhāvād etac catuḥ ṣaṣṭiguṇaprabhedam || 1 || kim uktaṃ bhavati |
ātmasaṃpattyadhiṣṭhānaṃ śarīraṃ pāramārthikam |
parasaṃpattyadhiṣṭhānam ṛṣeḥ sāṃketikaṃ vapuḥ || 2 || visaṃyogaguṇairyuktaṃ vapur ādyaṃ balādibhiḥ |
vaipākikair dvitīyaṃ tu mahāpuruṣalakṣaṇaiḥ || 3 ||

以是義故依佛功德。次說二偈自利亦利他第一義諦身依彼真諦身有此世諦體果遠離淳熟此中具足有六十四種法諸功德差別此偈示現何義。偈言於自身成就住持諸佛法故攝第一身為他身住持諸如來世尊故有世諦體佛無量功德初身攝應知十力四無畏大丈夫相等彼受樂報體第二佛身攝

des na de’i rjes thogs su saṅs rgyas kyi yon tan rnam par dbye ba las brtsams te tshigs su bcad pa || raṅ don gźan don don dam sku daṅ ni || de la brten pa’i skun rdzob sku ñid de || bral daṅ rnam par smin pas ’bras bu ni || yon tan dbye ba drug cu bźi ’di dag | ’di cis bstan źe na | bdag ñid kyi ni ’byor ba’i gnas || 1 || dam pa’i don ni sku yin te || draṅ sroṅ rnams kyi brda yi sku || pha rol phun sum tshogs pa’i gnas || daṅ po’i sku ni stobs la sogs || bral ba’i yon tan rnams daṅ ldan || gñis pa skyes bu chen po’i mtshan || rnam smin yon tan dag daṅ ldan ||

Therefore, immediately after [the exposition of the Reality], we have one śloka referring to the distinct characteristics of the Buddha’s Properties. (Kārikā 1) The aim of one’s own and that of others, [Consists in] the Body of the Highest Truth. And the Worldly Emanations based upon it; Representing the state of Liberation and Maturation, The result is endowed with Properties, Which appear in 64 varieties. || 1 || What is told by this śloka? The Body which represents the Highest Truth Is the support for the completion of one’s own [aim] And the support for the fulfillment of others’ [aim] Is the Emanational Body of the Buddha. || 2 || The first Body is endowed with properties, [10] Powers and so forth, as [the result of] Liberation, And the second one, with [32] marks of superman, As the properties [obtained by] the Maturation [which follows after Liberation]. || 3 ||

XV. 64 PROPERTIES OF THE BUDDHA

ataḥ paraṃ ye ca balādayo yathā cānugantavyās tathatām adhikṛtya granthaḥ |

此偈明何義。明十力等六十四種佛身功德。此云何知。依彼義故。略說二偈

’di man chad kyi gźuṅ ni stobs la sogs pa gaṅ yin pa daṅ | ji ltar rtogs par byas pa de ltar de’i dbaṅ du byas pa’o || sdom ni |

Hereafter, the text refers to which are the [10] Powers and other properties and how they are to be understood. Summary.

balatvam ajñānavṛteṣu vajravad viśāradatvaṃ pariṣatsu siṃhavat |
tathāgatāveṇikatāntarīkṣavan muner dvidhādarśanam ambucandravat || 4 ||

佛力金剛杵破無智者障如來無所畏處眾如師子如來不共法清淨如虛空如彼水中月眾生二種見

stobs ñid ma rig bsgribs la rdo rje bźin || mi ’jigs pa ni ’khor du seṅ ge bźin || de bźin gśegs pa’i ma ’dres mkha’ bźin te || thub pa’i bstan pa rnam gñis chu zla bźin ||

(Kārikā 2) The Powers [of the Buddha] are like a thunderbolt, In [breaking] the hindrance caused by ignorance, His Intrepidity in the aśemblage is like that of a lion, The Buddha’s exclusive properties are like space, And the two kinds of corporeal forms of the Lord are Like the moon and its reflection in the water. || 4 ||

自此已下功德品中餘殘論偈。依此二偈次第示現彼十力等六十四種如來功德。如陀羅尼自在王經廣說應知。

balānvita iti |
sthānāsthāne vipāke ca karmaṇām indriyeṣu ca |
dhātuṣv apy adhimuktau ca mārge sarvatragāmini || 5 || dhyānādikleśavaimalye nivāsānusmṛtāv api |
divye cakuṣuṣi śāntau ca jñānaṃ daśavidhaṃ balam || 6 || vajravad iti |
sthānāsthānavipākadhātuṣu jagannānādhimuktau naye saṃkleśavyavadāna indriyagaṇe pūrve nivāsasmṛtau |
divye cakṣuṣi cāsravakṣayavidhāvajñānavarmācalaprakāradrumabhedanapratikaraṇacchedād balaṃ vajravat || 7 || caturvaiśāradyaprāpta iti |
sarvadharmābhisaṃbodhe vibandhapratiṣedhane |
mārgākhyāne nirodhāptau vaiśāradyaṃ caturvidham || 8 || jñeye vastuni sarvathātmaparayor jñānāt svayaṃjñāpanād dheye vastuni hānikāraṇakṛteḥ sevye vidhau devanāt |
prāptavye ca niruttare ’tivimale prāpteḥ paraprāpaṇād āryāṇāṃ svaparārthasatyakathanād astambhitatvaṃ kvacit || 9 || siṃhavad iti |
nityaṃ vanānteṣu yathā mṛgendro nirbhīr anuttrastagatir mṛgebhyaḥ |
munīndrasiṃho ’pi tathā gaṇeṣu svastho nirāsthaḥ sthiravikramasthaḥ || 10 || aṣṭādaśāveṇikabuddhadharmasamanvāgata iti |
skhalitaṃ ravitaṃ nāsti śāstur na muṣitā smṛtiḥ |
na cāsamāhitaṃ cittaṃ nāpi nānātvasaṃjñitā || 11 || nopekṣāpratisaṃkhyāpahānir na cchandavīryataḥ |
smṛtiprajñāvimuktibhyo vimuktijñānadarśanāt || 12 || jñānapūrvaṃgamaṃ karma tryadhvajñānam anāvṛtam |
ity ete ’ṣṭādaśānye ca guror āveṇikā guṇāḥ || 13 || nāsti praskhalitaṃ ravo muṣitatā citte na saṃbhedataḥ saṃjñā na svarasādhyupekṣaṇam ṛṣer hānir na ca cchandataḥ |
vīryāc ca smṛtito viśuddhavimalaprajñāvimukteḥ sadā muktijñānanidarśanāc ca nikhilajñeyārthasaṃdarśanāt || 14 || sarvajñānapurojavānuparivartyartheṣu karmatrayaṃ triṣv adhvasv aparāhatā suvipulajñānapravṛttidhruvam |
ity eṣā jinatā mahākaruṇayā yuktāvabuddhā jinair yad bodhāj jagati pravṛttam abhayadaṃ saddharmacakraṃ mahat || 15 || ākāśavad iti |
yā kṣityādiṣu dharmatā na nabhasaḥ sā dharmatā vidyate ye cānāvaraṇādilakṣaṇaguṇā vyomno na te rūpiṣu |
kṣityambujvalanānilāmbarasamā lokeṣu sādhāraṇā buddhāveṇikatā na cāśv api punar lokeṣu sādhāraṇā || 16 || dvātriṃśan mahāpuruṣalakṣaṇarūpadhārīti |
supratiṣṭhitacakrāṅkavyāyatotsaṅgapādatā |
dīrghāṅgulikatā jālapāṇipādāvanaddhatā || 17 || tvaṅmṛduśrītaruṇatā saptotsadaśarīratā |
eṇeyajaṅghatā nāgakośavadvastiguhyatā || 18 || siṃhapūrvārdhakāyatvaṃ nirantaracittāṃśatā |
saṃvṛttaskandhatā vṛttaślakṣṇānunnāmabāhutā || 19 || pralambabāhutā śuddhaprabhāmaṇḍalagātratā |
kambugrīvatvam amalaṃ mṛgendrahanutā samā || 20 || catvāriṃśaddaśanatā svacchāviraladantatā |
viśuddhasamadantatvaṃ śuklapravaradaṃṣṭratā || 21 || prabhūtajihvatānantācintyarasarasāgratā |
kalaviṅkarutaṃ brahmasvaratā ca svayaṃbhuvaḥ || 22 || nīlotpalaśrīvṛṣapakṣmanetra sitāmalorṇoditacāruvaktraḥ |
uṣṇīṣaśīrṣavyavadātasūkṣma suvarṇavarṇacchavir agrasattvaḥ || 23 || ekaikaviśliṣṭamṛdūrdhvadeha pradakṣiṇāvartasusūkṣmaromā |
mahendranīlāmalaratnakeśo nyagrodhapūrṇadrumamaṇḍalābhaḥ || 24 || nārāyaṇasthāmadṛḍhātmabhāvaḥ samantabhadro ’pratimo maharṣiḥ |
dvātriṃśad etāny amitadyutīti narendracihnāni vadanti śāstuḥ || 25 || dakacandravad iti |
vyabhre yathā nabhasi candramaso vibhūtaṃ paśyanti nīlaśaradambumahāhrade ca |
saṃbuddhamaṇḍalataleṣu vibhor vibhūtaṃ tadvaj jinātmajagaṇā vyavalokayanti || 26 ||

初依十力故。說二偈處非處果報業及於諸根性信至處道離垢諸禪定憶念過去世天眼寂靜智如是等諸句說十種力名又依十力金剛杵喻故。說二偈處非處果性眾生諸信根種種道修地過宿命差別天眼漏盡等佛力金剛杵能刺碎散斫癡鎧山牆樹又依四無畏故。說三偈如實覺諸法遮諸閡道障說道得無漏是四種無畏於所知境界畢竟知自他自知教他知此非遮障道能證勝妙果自得令他得說自他利諦是諸處無畏又依四無畏師子王喻故。說二偈譬如師子王諸獸中自在常處於山林不怖畏諸獸佛人王亦爾處於諸群眾不畏及善住堅固奮迅等又依十八不共佛法故說八偈佛無過無諍無妄念等失無不定散心無種種諸想無作意護心欲精進不退念慧及解脫知見等不退諸業智為本知三世無障佛十力功德及餘不說者佛身口無失若他來破壞內心無動相非作心捨心世尊欲精進念淨智解脫知見常不失示現可知境一切諸業等智為本展轉三世無障閡廣大智行常是名如來體大智慧相應覺彼大菩提最上勝妙法為一切眾生轉於大法輪無畏勝妙法令彼得解脫又依十八不共法虛空譬喻故。說三偈地水火風等彼法空中無諸色中亦無虛空無閡法諸佛無障礙猶如虛空相如來在世間如地水火風而諸佛如來所有諸功德乃至無一法共餘世間有又依三十二大人相故。說十一偈足下相平滿具足千輻輪跟……趺上隆伊尼鹿王…… 手足悉柔軟諸指皆纖長鵝王網縵指臂肘上下…… 手足悉柔軟諸指皆纖長體相七處滿上半如師子 (844c2) 跟……趺上隆伊尼鹿王…… (844b25) 立能手過膝馬王陰藏相 (844b29) 體相七處滿上半如師子兩肩前後平左右俱圓滿 (844b28) 鵝王網縵指臂肘上下…… (844b27) 立能手過膝馬王陰藏相身淨光圓匝頂上相高顯 (844c7) 項如孔雀王頤方若師子 (844c8) 口含四十齒二牙白喻雪深密內外明上下齒平齊迦陵頻伽聲妙音深遠聲所食至喉現得味中上味細薄廣長舌二目淳紺色細薄廣長舌二目淳紺色瞬眼若牛王功德如蓮華額上白毫相通面淨光明 (844c10) 身淨光圓匝頂上相高顯 (844c7) 身色新淨妙柔軟金色皮 (844c4) 淨軟細平密一孔一毛生 (844c5) 淨軟細平密一孔一毛生毛柔軟上靡微細輪右旋髮淨金精色喻如因陀羅 (844c9) 身……相洪雅如尼拘樹王 (844c1) 威德勢堅固猶如那羅延如是說人尊妙相三十二 (844c17) 一一不離亂普身不可嫌 (844c18) 又依三十二大丈夫相水中月喻故。說二偈秋空無雲曀月在天及水一切世間人皆見月勢力清淨佛輪中具功德勢力佛子見如來功德身亦爾

stobs rnams daṅ ldan pa źes bya ba ni | gnas daṅ gnas min las rnams kyi || rnam smin daṅ ni dbaṅ po daṅ || khams rnams daṅ ni mos pa daṅ || kun ’gro’i lam daṅ bsam gtan sogs || ñon moṅs dri ma med pa daṅ || gnas ni rjes su dran pa daṅ || lha yi mig daṅ gźi ba dag | mkhyen pa’i stobs ni rnams pa bcu || rdo rje bźin źes bya ba ni || gnas daṅ gnas min rnam smin khams daṅ ’gro ba mos pa sna tshogs daṅ || ñon moṅs rnam byaṅ dbaṅ po’i tshogs daṅ sṅon gnas rjes su dran pa daṅ || lha yi mig daṅ zag ba zad tshul mi śes go cha rtsig brtan daṅ || śiṅ rnams ’bigs daṅ gźig daṅ gcod phyir stobs gaṅ yin pa rdo rje bźin || mi ’jegs pa bźi brñes pa źes bya ba ni | chos kun rdzogs par byaṅ chub daṅ || gegs ni ’gog par byed pa daṅ || lam ston pa daṅ ’gog ston la || mi ’jigs pa ni rnam pa bźi || bdag gźan śes bya’i dṅos po rnam kun śes daṅ śes mdzad phyir || spaṅs dṅos spaṅs daṅ spoṅ mdzad phyir daṅ bsten bya bsten pa’i phyir || thob bya bla med śin tu dri med thob daṅ thob mdzad phyir || raṅ gźan don bden gsuṅs phyir draṅ sroṅ gaṅ du ’aṅ thogs pa med || seṅ ge bźin źes bya ba ni | ri dags dbaṅ po ji ltar nags mthar rtag ’jigs med || ri dags rnams la skrag pa med par rgyu ba ltar || de bźin tshogs na thub pa’i dbaṅ po seṅ ge yaṅ || legs gnas ltos med brtan pa’i rtsal dan ldan par gnas || saṅs rgyas kyi chos ma ’dres pa bco brgyad daṅ ldan pa źes bya ba ni | ’khrul daṅ ca co mi mṅa’ ste || ston la dran pa ñams mi mṅa’ || mñam par ma bźag thugs mi mṅa’ || ’du śes sna tshogs kyaṅ mi mṅa’ || ma brtags btaṅ sñoms mi mṅa’ ste || ’dun pa brtson ’grus dran pa daṅ || śes rab rnam grol rnam grol gyi || ye śes gzigs pa ñams mi mṅa’ || las rnams ye śes sṅon ’gro daṅ || dus la ye śes sgrib pa med || de ltar bco brgyad ’di daṅ gźan || ston pa’i ma ’dres yon tan yin || ’khrul daṅ ca co bsñel daṅ thugs g-yo tha dad kyi ni ’du śes daṅ || ṅaṅ gis btaṅ sñoms draṅ sroṅ la med ’dun pa daṅ ni brtson ’grus daṅ || dran daṅ rnam dag dri med śes rab rtag tu rnam par grol ba daṅ || śes bya’i don kun gzigs pa’i grol ba’i ye śes las ni ñams mi mṅa’ || gaṅ gi las gsum thams cad ye śes sṅon ’gro rjes su ’jug pa daṅ || dus gsum dag tu thogs med des pa mkhyen pa rgya che ’jug pa ste || gaṅ rtogs ’gro bar ’jigs med dam chos ’khor lo chen po rab bskor ba || thugs rje chen po daṅ ldan rgyal ba ñid de saṅ srgyas rnams kyis brñes || nam mkha’ bźin źes bya ba ni || sa sogs la yod chos ñid gaṅ yin chos ñid de ni nam mkha’i min || nam mkha’i mtshan ñid sgrib med la sogs mtshan ñid gaṅ de gzugs la med || sa chu me rluṅ nam mkha’ mtshuṅs pa ’jig rten dag na thun moṅ ste || ma ’dres ñid ni rdul phran tsam yaṅ ’jig rten dag na thun moṅ min || skyes bu chen po’i mtshan sum cu tsa gñis daṅ ldan pa’i gzugs mṅa’ ba źes bya ba ni | legs gnas ’khor los mtshan pa daṅ || yaṅs daṅ źabs loṅ mi mṅon daṅ || sor mo riṅ daṅ phyag źabs riṅ || dra ba yis ni ’brel ba daṅ || pags ’jam gźon śa can legs ñid || sku ni bdun dag mtho ba daṅ || byin pa e na ya ’dra gsaṅ || glaṅ po bźin du sbubs su nub || ro stod seṅ ge ’dra ba || daṅ || thal goṅ bar med rgyas pa daṅ || dpuṅ pa legs zlum phyag ’jam riṅ || zlum źiṅ mthon dman med pa daṅ || phyag riṅ yoṅs su dag pa yi || ’od kyi dkyil ’khor dag daṅ ldan || mgrin pa dri med duṅ ’dra daṅ || ’gram pa ri dags rgyal po ’dra || tshems ni bźi bcu mñam pa daṅ || rab daṅs tshems thags bzaṅ ba daṅ || rnam dag tshems mñam ñid daṅ ni || mche ba rab mchog dkar ba ñid || ljags riṅ mtha’ med bsam med pa || ro bro ba yi mchog ñid daṅ || raṅ byuṅ kal biṅ ka yi || sgra daṅ tshaṅs ba’i dbyaṅs ñid daṅ || spyan bzaṅs utpal khyu mchog rdzi ’dra daṅ || źal mdzes dri med mdzod spu dkar bar ldan || gtsug tor dbu ldan dag ciṅ srab pa daṅ || pags pa gser gyi mdog ’dra sems can mchog || ba spu legs phra ’jam źiṅ re re nas || sku yi gyen du g-yas phyogs ’khyil ba daṅ || dbu skra dri med rin chen mthon mthiṅ bźin || nya gro rdzogs pa’i ljon śiṅ dkyil ’khor ’dra || kun tu bziṅ po dpe med draṅ sroṅ che || sred med bu yi stobs mṅa’ mkhregs pa’i sku || bsam mi khyab par sum cu rtsa gñis po || ’di dag ston pas mi dbaṅ mtshan du gsuṅs || chu zla bźin źes bya ba ni || ji ltar sprin med nam mkha’i zla ba’i gzugs || ston ka’i chu sṅon mtshor ni mthoṅ ba ltar || de bźin rgyal sras tshogs kyi khyab bdag gzugs || rdzogs saṅs dkyil ’khor naṅ du mthoṅ bar ’gyur ||

(I. THE 10 POWERS) It is said that the Buddha is possessed of [10] Powers. (Kārikās 3-4) The knowledge of the proper and improper place, Of the result of former actions, and of the faculties, Of the component elements and of the faith, Of the path which leads to everywhere. || 5 || Of the impurity and purity in contemplation, etc., Of the memory of the previous abodes, Of the Divine Eyes, and of Quiescence, Such are the ten kinds of Power [of the Buddha]. || 6 || It is said, [these Powers are] like a thunderbolt. (Kārikā 5) [Being the power of knowing] about the proper and the improper, About results, about elements and various faiths of the people, About the path, purity and impurity, About the complex of faculties, the memory of former abodes, About the divine eyes, and how to destroy the Evil Influences; The Powers pierce, break and cut down The armour, the mountain fortress, and the tree of ignorance, Therefore, they have resemblance to a thunderbolt. || 7 || (I. THE FORMS OF INTREPIDITY) It is said that [the Buddha] has attained the kinds of intrepidity. (Kārikās 67) [The Buddha’s] Intrepidity is of four kinds, namely: In his perfect Enlightenment of all the elements, In rejecting all obstacles, In preaching the Path, and in acquiring the Extinction. || 8 || He himself knows and causes others to know All the things cognizable in all their forms; He destroys everything to be rejected and causes others to reject them; Serves [himself and lets others serve] in the method to be practiced; And himself attains and causes others to attain The Highest and Perfectly Pure State which is to be attained; Thus, teaching the Truth on account of himself and of others, The Buddha, wherever he might be, is not paralyzed by fear. || 9 || It is said that [the intrepidity of the Buddha] is like [that of] a lion. (Kārikā 8) Just as the king of beasts in the forest Has always no fear and acts without fear among beasts, Similarly, the lion who is the Lord of Sages Abides among the assembly of attendance, Imdependent, indifferently, with firmness and victory. || 10 || (III. THE 18 EXCLUSIVE PROPERTIES) It is said that the Buddha is endowed with the 18 Exlusive Properties peculiar only to him. (Kārikā 9-13) With the Preseptor, There is neither error nor rough speech, Neither loss of memory nor distraction of mind, Also, there is no pluralistic conception; || 11 || He is not indifferent, not without consideration, He knows no deprivation of his zeal, and of his energy, Of his memory, of Trancendental Intellect, and of Liberation, And of the intuition of this liberation; || 12 || His [three kinds of] acts are preceded by Wisdom, And his Intuition acts unimpededly in three states of time; These 18 and others are the Properties Of the Preceptor, which are not common to others. || 13 || The Sage has neither error nor rough speech, Neither loses [his memory] nor distracts his mind, Has neither pluralistic views nor indifference to one’s own taste, He is never deprived of his zeal, effort and memory, Of pure, immaculate Intellect and Liberation, Of the intuition of freedom and of showing all things knowable; || 14 || He makes manifest on the objects the kinds of acts, Which are preceded by all kinds of knowledge, And brings out the Wisdom, well extensive, without hindrance, Constantly, throughout the states of time; Thus is Buddhahood, endowed with Great Compassion, And perfectly realized by the Buddha; And on account of this realization, he sets in motion in the world The great wheel of the fearless Supreme Doctrine. || 15 || It is said that [these properties are] like space. (Kārikā 14) The nature found in the earth and the rest Is not the nature of space, And the properties of space represented by Non-obstruction, etc., are absent in material things; The earth, water, fire, wind and the sky, likewise, Are common to all the [material] worlds, But the Exclusive Properties of the Buddha Are not in the least common to those worlds. || 16 || (II. THE 32 MARKS OF THE SUPERMAN) It is said that the Buddha is possessed of the corporeal form endowed with the 32 marks of the Superman. (Kārikās 15-23) The feet are firmly placed, marked by circles on the soles, And with broad insteps and leveled heels which hide the ankles, The fingers are long, and those of hands and toes alike Are connected with each other by a web. || 17 || His skin is soft and fine like that of youths, His body is round with elevated parts, His shanks are like those of the deer, and The private parts are concealed as with an elephant. || 18 || The upper part of the body is like that of a lion, The parts between the shoulders are closely set and elevated, And his shoulders are well heaped and round; His arms are fleshy, tender and of no unevenness, || 19 || And are hanging low [down to the knees]. The body has a radiant, pure halo around it, His neck is immaculate like a white conch, And his jaws have a resemblance with those of a lion. || 20 || He has forty teeth all of which are equal, And are clear and closely set, pure and straight, And his eye-teeth are white and of excellent form. || 21 || His tongue is broad and long, [by which he tastes] The highest taste, infinite and unthinkable; The voice of the Self-Born is like that of the Kalavaṅka, And has the most excellent sound. || 22 || He, the highest of living beings, is of beautiful eyes, like a blue lotus, with eyelashes like those of a bull, Of handsome face, endowed with the immaculate Ūrṇa-hair, Of a head adorned with the Uṣṇīṣa, and of skin, Purified, subtle and of golden colour; || 23 || Hairs on the body grow separately from each other, Soft and subtle, turning upward and to the right, Hairs on his head are of pure blue colour like sapphires, And his figure is fully circular like a Nyagrodha tree. || 24 || He, the Great Sage, whose body is firm and possessed of The power of Nārāyaṇa, looks sublime and incomparable; These 32 features of infinite splendour are taught By the Preceptor as the marks of the Lord of Men. || 25 || It is said that [the Buddha, with 32 marks] has a resemblance to the moon and its reflection in the water. (Kārikā 24) Just as, in autumn, the form of the moon is perceived In the cloudless sky, as well as in a big pond, Reflecting this blue sky on its water-surface; Similarly, the disciples of the Buddha Can perceive the manifestations of the Omnipresent On the surface of the pond-like sphere of the Buddha. || 26 ||

itīmāni daśa tathāgatabalāni catvāri vaiśāradyāny aṣṭādaśāveṇikā buddha dharmā dvātriṃśac ca mahāpuruṣalakṣaṇāny ekenābhisaṃkṣipya catuḥṣaṣṭir bhavanti |

此佛十力四無所畏十八不共法。三十二大人相。略集一處。是名六十四種功德應知。

de ltar de bźin gśegs pa’i stobs bcu daṅ | mi ’jigs pa bźi daṅ | saṅs rgyas kyi chos ma ’dres pa bco brgyad daṅ | skyes bu chen po’i mtshan sum cu rtsa gñis po de dag rnam pa gcig tu mṅon par bsdus te drug cu rtsa bźir ’gyur ro ||

Thus these 10 Powers of the Buddha, kinds of Intrepidity, 18 Exclusive Properties of the Buddha, as well as the 32 Marks of the Superman, being united under one head, make up the number sixty-four.

guṇāś caite catuḥṣaṣṭiḥ sanidānāḥ pṛthak pṛthak |
veditavyā yathāsaṃkhyaṃ ratnasūtrānusārataḥ || 27 ||

偈言六十四功德修因及果報一一各差別寶經次第說

yon tan drug cu rtsa bźi po || ’di dag so sor rgyur bcas te || go rims ji bźin rin chen gyi || mdo yi rjes ’braṅs śes par bya ||

These 64 properties are to be understood, Along with their causes for attainment, One after the other, according to [the same] order, Through the investigation of the Ratna-sūtra. || 27 ||

eṣāṃ khalu yathoddiṣṭānām eva catuḥṣaṣṭes tathāgataguṇānām api yathānupūrvyā vistara vibhāge nirdeśo ratnadārikāsūtrānusāreṇa veditavyaḥ | yat punar eṣu sthāneṣu caturvidham eva yathākramaṃ vajrasiṃhāmbaradakacandrodāharaṇam udāhṛtam asyāpi piṇḍārtho dvādaśabhiḥ ślokair veditavyaḥ |

此偈明何義。向說諸佛如來六十四種功德因果差別。依此次第寶女經中廣說應知。又復依此四處。次第有四種喻。謂金剛杵及師子王。虛空譬喻水中月等。有九行偈。依彼九偈。略說偈言

ji skad bstan pa ñid kyi de bźin gśegs pa’i yon tan drug cu rtsa bdzi po ’di dag gi rnam par dbye ba go rims ’di ñid kyis bstan pa ni || bu mo rin po che’i mdo’i rjes su ’braṅs te śes par bya’o || gnas ’di dag la go rims bźin du rdo rje daṅ | seṅ ge daṅ | nam mkha’ daṅ | chu zla’i dpe brjod pa gaṅ yin pa de’i bsdus pa’i don tshigs su bcad pa bcus rig par bya ste |

Now, of these 64 properties of the Buddha, which have been explained above, the detailed exposition is to be known, according to the same order as before, through the investigation of the Ratnadārikā-sūtra. Also, there have been made illustrations of four kinds about these [4] points, respectively, viz. examples of a thunderbolt, a lion, the space, and the moon reflected in the water. Of these examples, the summarized meaning will be given in the following 12 verses.

nirvedhikatvanirdainyaniṣkaivalyanirīhataḥ |
vajrasiṃhāmbarasvacchadakacandranidarśanam || 28 || balādiṣu balaiḥ ṣaḍbhis tribhir ekena ca kramāt |
sarvajñeyasamāpattisavāsanamaloddhṛteḥ || 29 || bhedād vikaraṇāc chedād varmaprākāravṛkṣavat |
gurusāradṛḍhābhedyaṃ vajraprakhyam ṛṣer balam || 30 || guru kasmād yataḥ sāraṃ sāraṃ kasmād yato dṛḍham |
dṛḍhaṃ kasmād yato ’bhedyam abhedyatvāc ca vajravat || 31 || nirbhayatvān nirāsthatvāt sthairyād vikramasaṃpadaḥ |
parṣadgaṇeṣv aśāradyaṃ munisiṃhasya siṃhavat || 32 || sarvābhijñatayā svastho viharaty akutobhayaḥ |
nirāsthaḥ śuddhasattvebhyo ’py ātmano ’samadarśanāt || 33 || sthiro nityasamādhānāt sarvadharmeṣu cetasaḥ |
vikrāntaḥ paramāvidyāvāsabhūmivyatikramāt || 34 || laukikaśrāvakaikāntacāridhīmatsvayaṃbhuvām |
uttarottaradhīsaukṣmyāt pañcadhā tu nidarśanam || 35 || sarvalokopajīvyatvād bhūmyambvagnyanilopamāḥ |
laukyalokottarātītalakṣaṇatvān nabhonibhāḥ || 36 || guṇā dvātriṃśad ity ete dharmakāyaprabhāvitāḥ |
maṇiratnaprabhāvarṇasaṃsthānavad abhedataḥ || 37 || dvātriṃśal lakṣaṇāḥ kāye darśanāhlādakā guṇāḥ |
nirmāṇadharmasaṃbhogarūpakāyadvayāśritāḥ || 38 || śuddher dūrāntikasthānāṃ loke ’tha jinamaṇḍale |
dvidhā taddarśanaṃ śuddhaṃ vārivyomendubimbavat || 39 ||

衝過無慈心不共他無心故說杵師子空水中月喻此偈示現何義。略說偈言諸如來六力次第三及一所知境界中離三昧諸障及離餘垢障譬如破散截鎧牆及樹等亦重亦堅固亦不可破壞如來十種力猶如彼金剛故說金剛杵此偈示現何義。略說偈言知病苦知因遠離彼苦因說聖道妙藥為離病證滅遠離諸怖畏善住奮迅滅佛王在大眾無畏如師子以知一切法是故能善住一切處不畏離愚癡凡夫二乘及清淨以見我無等於一切法中心常定堅固何故名奮迅過無明住地自在無閡處是故名奮迅此偈示現何義。略說偈言聲聞及空行智者及自在上上微細法故示現五大諸眾生受用如地水火風離世離出世故說虛空大三十二功德依止法身有如世間燈炷明煖及色相相應無差別諸如來法身一切諸功德無差別亦爾此偈示現何義。略說偈言三十二功德見者生歡喜依法報化身三種佛而有法身淨無垢遠離於世間在如來輪中眾三見二處如清淨水中見於月影像是三十二相依色身得名

mi phyed pa daṅ mi źan daṅ || mtshuṅs pa med daṅ g-yo med phyir || rdo rje seṅ ge mkha’ dag daṅ || chu yi zla ba’i dpes bstan to || stobs sogs rnams las stobs drug daṅ || gsum daṅ gcig gis rim pa bźin || śes bya sñoms par ’jug pa daṅ || bdag chags bcas pa kun bsal bas || go cha rtsig pa śiṅ bźin du || phug daṅ bśig daṅ bcad phyir ro || gliṅ daṅ sñiṅ brtan mi phyed pas || draṅ sroṅ stobs ni rdo rje ’dra || gaṅ phyir brliṅ ba sñiṅ po’i phyir || gnag phyir sñiṅ po bstan pa’i phyir || gaṅ phyir brtan pa mi phyed phyir || mi phyed phyir na rdo rje bźin || ’jigs med phyir daṅ ltos med phyir || brtan phyir rtsal ni phun tshogs pas || thub pa seṅ ge seṅ ge bźin || ’khor gyi tshogs su ’jigs mi mṅa’ || kun mṅon mkhyen pas gaṅ las kyaṅ || ’jigs med par ni rnam par gnas || dag pa’i sems can daṅ yaṅ bdag || mi mñam gzigs phyir ltos pa med || thugs ni chos rnams thams cad la || rtse gcig phyir na brtan pa ñid || mchog tu ma rig bag chags kyi || sa las rgal phyir rtsal ldan no || ’jig rten ñan thos mtha’ gcig pu || spyod daṅ blo ldan raṅ byuṅ rnams || goṅ nas goṅ du blo dag ni || phra phyir dpe ni rnam pa lṅa || ’jig rten kun gyi ñer ’tsho’i phyir || sa chu me rluṅ rnams daṅ mtshuṅs || ’jig rten ’jig rten ’das pa yi || mtshan ñid las ‘das nam mkha’ bźin || de dag yon tan sum cu ni || gñis ’di chos skus rab phye ste || nor bu rin chen ’od mdog daṅ || dbyibs bźin dbye ba med phyir ro || mthoṅ na tshim byed yon tan gaṅ || sum cu rtsa gñis źes bya ba || sprul pa chos la rdzogs par ni || loṅs spyod rdzos sku gñis la brten || dag las riṅ daṅ ñe rnams las || ’jig rten rgyal ba’i dkyil ’khor du || chu daṅ nam mkha’ zla gzugs bźin || de mthoṅ ba ni rnam pa || gñis ||

Being [respectively] impenetrable, with no misery, Perfectly unique and indifferent, [The Buddha’s Properties] are illustrated By the examples of the thunderbolt, the lion, the space And of the clear moon with her reflection in the water. || 28 || Of the [10] Powers, six, three, and one, Taken respectively, remove all [the obscurations] On account of the knowable, the concentrations, And of defilements with their potential forces. || 29 || As if they were piercing an armour, Breaking a wall, and cutting down a tree, The Powers of the Sage are like a thunderbolt, Being heavy, solid, firm and unbreakable. || 30 || Why are they ‘heavy’? Because they are ‘solid’; Why are they ‘solid’? Because they are ‘firm’; Why are they ‘firm’? Because they are ‘unbreakable’. And being ‘unbreakable’ they are like a thunderbolt. || 31 || Being fearless, being indifferent, Being firm and accomplishing victory, The lion of Sages is like a [real] lion, Has no fear amidst the assembly of audiences. || 32 || As he has got all the supernatural faculties, He abides ‘independently’ from any fear, He is ‘indifferent’ [about his superiority], As he is unequal by nature even to the people of purity. || 33 || He stands ‘firmly’ since his mind is always Concentrated on all the elements of existence, And he is ‘of the highest victory’ Since he has transcended the Dwelling Place of Ignorance. || 34 || With the worldlings, with the Śrāvakas, With those that act in solitude, with the Wise, And with the Buddha, the Intellect is subtler with one after the other; Therefore, we have illustrations in five kinds. || 35 || [The first four are] like the earth, water, fire and wind, Because they sustain all the world, [But the Buddha] has a resemblance to space, Because his characters surpass everything mundane and supermundane. || 36 || These 32 Properties mentioned above Represent the Body of the Absolute, Since they are indivisible from it, As with a gem, the lustre, colour and shape. || 37 || [On the other hand], the 32 marks are The properties, visible and causing delight in the body, And are based on the two Corporeal Bodies The Apparitional Body and the Body enjoying the Truth. || 38 || To those who are far from purity and near to it, The pure manifestation of the Corporeal Body is twofold, [One is] in the World, and [the other] in the circle of the Buddha, Just as the moon shows her form in both the sky and the water. || 39 ||

iti ratnagotravibhāge mahāyānottaratantraśāstre guṇādhikāro nāma tritīyaḥ paricchedaḥ || 3 ||

如摩尼寶珠不離光色相色身亦如是不離三十二

theg pa chen po rgyud bla ma’i bstan bcos dkon mchog gi rigs rnam par dbye ba las | yon tan gyi skabs te le’u gsum pa’o ||

Finished is the third chapter entitled ‘the Properties of the Buddha’, in the ANALYSIS OF THE GERM OF THE JEWELS, a Treatise on the Ultimate Doctrine of the Great Vehicle.

CHAPTER IV. THE ACTS OF THE BUDDHA

XVI. GENERAL CHARACTERISTICS OF THE ACTS OF THE BUDDHA

uktā vimalā buddhaguṇāḥ |
tat karma jinakriyedānīṃ vaktavyā |
sā punar anābhogataś cāpraśrabdhitaś ca samāsato dvābhyām ākārābhyāṃ pravartata iti |
anantaram anābhogāpraśrabdhaṃ buddhakāryam ārabhya dvau ślokau |

論曰。已說無垢諸佛功德。次說諸佛如來作業。彼諸佛業自然而行常不休息。教化眾生應知。此依略說。有二種法自然而行。以是義故。依諸佛業自然而行。常不休息常作佛事故。說六偈

dri ma med pa’i saṅs rgyas kyi yon tan bśad zin to || || da ni de’i las rgyal ba’i mdzad pa brjod par bya’o || de yaṅ mdor bsdu na lhun gyis grub pa daṅ | rgyun mi ’chad pa rnam pa gñis kyis ’jug ste | des na de’i rjes la saṅs rgyas kyi mdzad pa lhun gyis grub ciṅ rgyun mi ’chad pa ñid las brtsams te tshigs su bcad pa |

We have finished the explanation of the ‘Immaculate Properties of the Buddha’. Now we shall speak of the functions [aśociated with those Properties], i. e. ‘the Acts of the Buddha’. They are said to be manifested in two modes, i. e. ‘without effort’, and ‘uninterruptedly’. [Therefore] immediately there follow two ślokas referring to the Buddha’s Acts which are characterized as ‘of no effort and interruption’.

vineyadhātau vinayābhyupāye vineyadhātor vinayakriyāyām |
taddeśakāle gamane ca nityaṃ vibhor anābhogata eva vṛttiḥ || 1 || kṛtsnaṃ niṣpādya yānaṃ pravaraguṇagaṇajñānaratnasvagarbhaṃ puṇyajñānārkaraśmipravisṛtavipulānantamadhyāmbarābham |
buddhatvaṃ sarvasattve vimalaguṇanidhiṃ nirviśiṣṭaṃ vilokya kleśajñeyābhrajālaṃ vidhamati karuṇā vāyubhūtā jinānām || 2 || etayor yathākramaṃ dvābhyām aṣṭābhiś ca ślokaiḥ piṇḍārtho veditavyaḥ |
yasya yena ca yāvac ca yadā ca vinayakriyā |
tadvikalpodayābhāvād anābhogaḥ sadā muneḥ || 3 || yasya dhātor vineyasya yenopāyena bhūriṇā |
yā vinītikriyā yatra yadā taddeśakālayoḥ || 4 || niryāṇe tadupastambhe tatphale tatparigrahe |
tadāvṛtau taducchittipratyaye cāvikalpataḥ || 5 || bhūmayo daśa niryāṇaṃ taddhetuḥ saṃbhṛtidvayam |
tatphalaṃ paramā bodhir bodheḥ sattvaḥ parigrahaḥ || 6 || tadāvṛtir aparyantakleśopakleśavāsanāḥ |
karuṇā tatsamudghātapratyayaḥ sārvakālikaḥ || 7 || sthānāni veditavyāni ṣaḍ etāni yathākramam |
mahodadhiravivyomanidhānāmbudavāyuvat || 8 || jñānāmbuguṇaratnatvād agrayānaṃ samudravat |
sarvasattvopajīvyatvāt saṃbhāradvayam arkavat || 9 || vipulānantamadhyatvād bodhir ākāśadhātuvat |
samyaksaṃbuddhadharmatvāt sattvadhātur nidhānavat || 10 || āgantuvyāptyaniṣpattes tatsaṃkleśo ’bhrarāśivat |
tatkṣiptipratyupasthānāt karuṇodvṛttavāyuvat || 11 || parādhikāraniryāṇāt sattvātmasamadarśanāt |
kṛtyāparisamāpteś ca kriyāpraśrabdhir ā bhavat || 12 ||

於可化眾生以教化方便起化眾生業教化眾生界諸佛自在人於可化眾生常待處待時自然作佛事遍覺知大乘最妙功德聚如大海水寶如來智亦爾菩提廣無邊猶如虛空界於無量功德大智慧日光遍照諸眾生有佛妙法身無垢功德藏如我身無異煩惱障智障雲霧羅網覆諸佛慈悲風吹令散滅盡此六行偈義以十四偈略釋應知。偈言以何等性智何者何處時作業無分別是故業自然以何等根性諸眾生可度以何等智慧能度諸眾生又以何者是化眾生方便眾生以何處何時中可化進趣及功德為果為攝取彼障及斷障諸緣不分別進趣謂十地功德因二諦果謂大菩提攝菩提眷屬彼障謂無邊煩惱及習氣斷障謂大慈及大悲心等是名一切時常種種因緣如是等六處次第說應知如大海水寶空日地雲風諸地如大海智水功德寶菩提如空界廣無中後邊為利益眾生二種業如日能悉遍照知一切眾生界皆有如來性如地中伏藏客塵煩惱等本自無體性一切皆虛妄如雲聚不實起大慈悲心猶如猛風吹煩惱智障盡如彼雲聚散猶如彼大地體安固不動為利益眾生見彼我無別化事未究竟故常在世間 (846a18) 從本際以來自然不休息 (846a19)

gdul bya’i khams daṅ ’dul byed thabs daṅ ni || gdul bya’i khams kyi gdul bya’i bya ba daṅ || de yi yul daṅ dus su gśegs pa la || khyab bdag rtag tu lhun gyis grub par ’jug || yon tan rin chen mchog tshogs daṅ ldan ye śes chu mtsho bsod nams ye śes ñi ’od can || theg pa ma lus ṅes par bsgrubs te mtha’ daṅ dbus med rgya chen nam mkha’ ltar khyab pa || saṅs rgyas ñid ni yon tan dri ma med ster sems can kun la khyad med rnams gzigs nas || ñon moṅs śes bya’i sprin gyi dra ba saṅs rgyas rnams kyi thugs rje’i rluṅ gis rnam par ’thor || ’di gñis kyi bsdus pa’i don ni | go rims bźin du tshigs su bcad pa gñis daṅ brgyad kyis rig par bya ste | gaṅ źig gaṅ gis ’dul ba yi || bya gaṅ gaṅ du gaṅ gi tshe || de ni rnam rtog skye med phyir || thub pa rtag tu lhun gyis grub || gdul bya’i khams ni gaṅ źig gi || gdul ba’i thabs maṅ gaṅ dag gis || gdul bya’i bya gaṅ gaṅ du ni || gaṅ tshe yul daṅ dus de dag | ṅes ’byin de yi rton pa daṅ || de’i ’bras de yi yoṅs ’dzin daṅ || de sgrib de gcod rkyen la ni || rnam par rtog pa med phyir ro || ṅes par ’byin pa sa bcu ste || tshogs gñis dag ni de yi rgyu || de ’bras byaṅ chub mchog yin te || byaṅ chub sems can yoṅs su ’jin || de sgrib mtha’ yas ñon moṅs daṅ || ñe ba’i ñon moṅs bag chags so || dus kun tu ni de ’joms pa’i || rkyen ni thugs rje chen po yin || gnas drug ’di rnams go rims bźin || rgya mtsho ñi ma rnam mkha’i gter || sprin daṅ rluṅ bźin śes par bya || śas chu yon tan rin chen daṅ || ldan phyir sa rnams rgya mtsho bźin || sems can thams cad ñer ’tsho’i phyir || tshogs gñis dag ni ñi ma bźin || rgya che mtha’ daṅ dbus med phyir || byaṅ chub nam mkha’i khams bźin no || yaṅ dag rdzogs saṅs chos ñid phyir || sems can khams ni gter daṅ ’dra || glo bur khyab daṅ ma grub phyir || de yi ñon moṅs sprin tshogs bźin || de gtor ba yi ñer gnas phyir || thugs rje mi bzad rluṅ daṅ ’dra || gźan gyi dbaṅ gis ṅes ’byuṅ daṅ || bdag daṅ sems can mtshuṅs gzigs daṅ || mdzad pa yoṅs su ma rdzogs phyir || ’khor ba srid du mdzad mi ’chad ||

(Kārikās 1-2) The acts of the Lord are always effortless With regard to the constitution of the converts, The means of conversion, and its functions [In accordance with the capacity] of the converts, Working in [proper] place and in [proper] time. || 1 || Having completely established the Vehicle; The ocean of knowledge filled with the multitudes of the excellent virtues, And endowed with the rays of the sun of Merits and Knowledge, And having perceived that Buddhahood, like space, Pervading extensively and of neither limit nor middle, Exists everywhere in all living beings, As the treasure of the immaculate virtues, The Buddhas’ Compassion, like wind, Blows away the net of the cloud-like [Obscurations] Caused by Defilements and Ignorance. || 2|| The summarized meaning of these two ślokas is to be known by the following two and eight verses, respectively. To whom, by what means, how far, and when, About these matters, there is no rise of discrimination; Therefore, the Buddha’s Act of conversion Is [working] always ‘without effort’. || 3 || On account of the action of conversion, ‘Who’ means ‘the constitution to be converted’, ‘By what means’ denotes ‘the manifold means of conversion]’ And ‘where and when’ the ‘place and time [of conversion]’. || 4|| Because, [this act of conversion is] non-discriminative With regard to Deliverance and its support, To the result of [partaking of] this support and the receptacle which accepts this result, And to the obscurations [which cover] this receptacle and the condition by which these obscurations are removed. || 5|| [Here], ‘Deliverance’ means the 10-fold Stage [of Bodhisattvas], ‘Its cause’ means the 2-fold Accumulation, ‘The result of this Accumulation’ is the Highest Enlightenment, ‘[Its] receptacle’ means the living beings Who accept the Enlightenment. || 6 || The phrase ‘The obscurations which cover this receptacle’ means The innumerable Defilements, Sub-defilements and Impressions; The phrase ‘The condition by which the obscurations are removed And which works for all time’ means Compassion. || 7|| These six points are to be known, Like the ocean and like the sun, Like space and like a treasure, Like clouds and like the wind, respectively. || 8 || Being [the treasure] of the water of knowledge And of the jewel of virtuous properties, The highest Vehicle is like the ocean; As keeping alive all living beings, The twofold Accumulation is like the sun; || 9 || Being extensive and of neither end nor middle, The Enlightenment has a resemblance to space; Being of the nature of the Perfect Enlightened One, The living beings are akin to a treasure; || 10 || Being accidental, pervasive, and unreal, Their defilements are like a multitude of clouds; And, bringing about the dispelling of these, Compassion is like a strong wind. || 11 || Performing Deliverance for the sake of others, Considering the living beings as one’s own self, And having works of no termination, [The Buddha] Acts ‘uninterruptedly’ as long as the world exists. || 12 ||

XVII. 9 ILLUSTRATIONS OF THE BUDDHA’S ACTS

yad anutpādānirodhaprabhāvitaṃ buddhatvam ity uktaṃ tat katham ihāsaṃskṛtād apravṛtti lakṣaṇād buddhatvād anābhogāpratipraśrabdham ā lokād avikalpaṃ buddhakāryaṃ pravartata iti | buddhamāhātmyadharmatām ārabhya vimatisaṃdehajātānām acintyabuddhaviṣayādhimuktisaṃjananārthaṃ tasya māhātmye ślokaḥ |

問曰。如向所說諸佛如來不生不滅。若如是者即無為法。無為法者不修行業。云何自然不休息常教化眾生事。答曰。為示現彼諸佛大事斷諸疑惑。是故依彼不可思議無垢清淨諸佛境界。示現大事故。以譬喻說一行偈

skye ba daṅ ’gag pa med pas rab tu phye ba źes brjod pa’i saṅs rgyas ñid gaṅ yin pa de | ’dir ni ji ltar na ’dus ma byas pas ’jug pa med pa’i mtshan ñid saṅs rgyas ñid las lhun gyis grub ciṅ rgyun mi ’chad par ’jig rten ji srid du | rnam par rtog pa med par saṅs rgyas kyi mdzad pa rgyun du ’jug ces saṅs rgyas kyi che ba’i bdag ñid chos ñid las brtsams te | the tshom daṅ som ñi med pa rnams saṅs rgyas kyi yul bsam gyis mi khyab pa la mos pa bskyed pa’i phyir | dpe’i che ba’i bdag ñid las tshig su bcas pa |

(§1. Buddha’s Magnanimity.) It was said that Buddhahood is characterized as having neither origination nor extinction. Being such, how is it pośible that from such an immutable Buddhahood, characterized as of no manifestation, the Acts of Buddha manifest in this world; without effort, without discrimination, without interruption, and as long as the world exists? [To answer this question], in order to produce the faith in the sphere of the Buddha on the part of those people who have misconception and doubt about the Buddha’s nature of magnanimity, we have one śloka with regard to this magnanimous character of the Buddha.

śakradundubhivan meghabrahmārkamaṇiratnavat |
pratiśrutir ivākāśapṛthivīvat tathāgataḥ || 13 ||

帝釋妙鼓雲梵天日摩尼響及虛空地如來身亦爾

brgya byin rṅa sprin tshaṅs pa daṅ || ñi ma nor bu rin chen bźin || de bźin gśegs pa sgra brñan bźin || nam mkha’ daṅ ni sa bźin no ||

(Kārikā 3) Like Indra, like the divine drum, Like clouds, like Brahma, and like the sun, Like the wish-fulfilling gem, like an echo, Like space and like the earth, Such is the Buddha [in his acts]. || 13 ||

asya khalu sūtrasthānīyasya ślokasya yathākramaṃ pariśiṣṭena granthena vistara vibhāganirdeśo veditavyaḥ |
śakrapratibhāsatvād iti |

依此一行修多羅攝取義。偈九種譬喻。自此以下廣說餘殘六十六偈應知。又復依彼廣說偈義。九種譬喻略說彼義。及以次第廣說如來無上利益一切眾生修行究竟。以十九偈解釋應知。偈言

mdo’i gnas lta bu’i tshigs su bcad pa ’di’i rnam par dbye ba rgyas par bstan pa ni | go rims ji lta ba bźin tu gźuṅ lhag mas rig par bya’o || brgya byin du snaṅ ba bźin no źes bya ba ni ||

(§ 2, 9 Illustrations taken from the Jñānāloka_alaṅkārasūtra.) Now, of this śloka which represents the topics in the Scripture; a detailed exposition will be given topic by topic in the remaining part of the text according to the same order. (I) It is said that [the Buddha has] a resemblance to the form of Indra.

viśuddhavaiḍūryamayaṃ yathedaṃ syān mahītalam |
svacchatvāt tatra dṛśyeta devendraḥ sāpsarogaṇaḥ || 14 || prāsādo vaijayantaś ca tadanye ca divaukasaḥ |
tadvimānāni citrāṇi tāś ca divyā vibhūtayaḥ || 15 || atha nārīnaragaṇā mahītalanivāsinaḥ |
pratibhāsaṃ tam ālokya praṇidhiṃ kuryur īdṛśam || 16 || adyaiva na cirād evaṃ bhavemas tridaśeśvarāḥ |
kuśalaṃ ca samādāya varteraṃs tadavāptaye || 17 || pratibhāso ’yam ity evam avijñāyāpi te bhuvaḥ |
cyutvā divy upapadyeraṃs tena śuklena karmaṇā || 18 || pratibhāsaḥ sa cātyantam avikalpo nirīhakaḥ |
evaṃ ca mahatārthena bhuvi syāt pratyupasthitaḥ || 19 || tathā śraddhādivimale śraddhādiguṇabhāvite |
sattvāḥ paśyanti saṃbuddhaṃ pratibhāsaṃ svacetasi || 20 || lakṣaṇavyañjanopetaṃ vicitreryāpathakriyam |
caṅkramyamāṇaṃ tiṣṭhantaṃ niṣaṇṇaṃ śayanasthitam || 21 || bhāṣamāṇaṃ śivaṃ dharmaṃ tūṣṇīṃbhūtaṃ samāhitam |
citrāṇi prātihāryāṇi darśayantaṃ mahādyutim || 22 || taṃ ca dṛṣṭvābhiyujyante buddhatvāya spṛhānvitāḥ |
taddhetuṃ ca samādāya prāpnuvantīpsitaṃ padam || 23 || pratibhāsaḥ sa cātyantam avikalpo nirīhakaḥ |
evaṃ ca mahatārthena lokeṣu pratyupasthitaḥ || 24 || svacittapratibhāso ’yam iti naivaṃ pṛthagjanāḥ |
jānanty atha ca tat teṣām avandhyaṃ bimbadarśanam || 25 || tad dhi darśanam āgamya kramād asmin naye sthitāḥ |
saddharmakāyaṃ madhyasthaṃ paśyanti jñānacakṣuṣā || 26 || bhūr yadvat syāt samantavyapagataviṣamasthānāntaramalā vaiḍūryaspaṣṭaśubhrā vimalamaṇiguṇā śrīmatsamatalā |
śuddhatvāt tatra bimbaṃ surapatibhavanaṃ māhā-indramarutām utpadyeta krameṇa kṣitiguṇavigamād astaṃ punar iyāt || 27 || tadbhāvāyopavāsavrataniyamatayā dānādyabhimukhāḥ puṣpādīni kṣipeyuḥ praṇihitamanaso nārīnaragaṇāḥ |
vaiḍūryasvacchabhūte manasi munipaticchāyādhigamane citrāṇy utpādayanti pramuditamanasas tadvaj jinasutāḥ || 28 || yathaiva vaiḍūryamahītale śucau surendrakāyapratibimbasaṃbhavaḥ |
tathā jagaccittamahītale śucau munīndrakāyapratibimbasaṃbhavaḥ || 29 || bimbodayavyayam anāvilatāvilasva cittapravartanavaśāj jagati pravṛttam |
lokeṣu yadvad avabhāsam upaiti bimbaṃ tadvan na tat sad iti nāsad iti prapaśyet || 30 ||

如地普周遍遠離高下穢大琉璃明淨離垢功德平以彼毘琉璃清淨無垢故天主鏡像現及莊嚴具生若男若女等於中見天主及妙莊嚴具作生彼處願眾生為生彼修行諸善行持戒及布施散花捨珍寶後時功德盡地滅彼亦滅心琉璃地淨諸佛鏡像現諸佛子菩薩見佛心歡喜為心菩提故起願修諸行如彼毘琉璃清淨大地中天主帝釋身於中鏡像現如是眾生心清淨大地中諸佛如來身於中鏡像現帝釋現不現依地淨不淨如是諸世間鏡像現不現如來有起滅依濁不濁心如是諸眾生鏡像現不現天主帝釋身鏡像有生滅不可得說有不可得說無如來身亦爾鏡像有生滅不可得說有不可得說無

ji ltar bai ḍūr dag pa yi || raṅ bźin sa steṅs ’dir ’gyur te || dag phyir lha yi dbaṅ po der || lha yi bu mo’i tshogs daṅ bcas || rnam par rgyal ba’i khaṅ bzaṅs daṅ || lha gnas de las gźan dag daṅ || de yi gźal yas sna tshogs daṅ || lha rdzas rnam maṅ de mthoṅ ṅo || de nas skyes pa bud med tshogs || sa yi steṅ na gnas pa rnams || snaṅ ba de ni mthoṅ gyur te || ṅed kyaṅ riṅ por mi thogs par || lha dbaṅ ’di ’drar gyur cig ces || ’di ’dra’i smon lam ’debs byed ciṅ || de thob don du dge ba ni || yaṅ || dag blaṅs te gnas par ’gyur || de dag dge ba’i las ṅes na || ’di snaṅ tsam źes de lta bur || śes pa med kyaṅ sa steṅ na || ’phos te lhar ni skye bar ’gyur || snaṅ ba de ni śin tu yaṅ || rtogs pa med ciṅ g-yo ba med || de lta mod kyi sa steṅs na || don chen gyis ni ñe bar gnas || de bhzin dad sogs dri med can || dad sogs yon tan sgom pa yi || raṅ sems la snaṅ rdzogs saṅs rgyas || mtshan daṅ dpe byad daṅ ldan pa || ’chag pa daṅ ni bźeṅs pa daṅ || bźugs pa daṅ ni gzims pa daṅ || spyod lam sna tshogs mdzes pa can || źi ba’i chos ni gsuṅ ba daṅ || mi gsuṅ mñam par gźag gyur pa || cho ’phrul rnam pa sna tshogs dag | mdzad pa gzi mdaṅs chen po can || sems can rnams kyis mthoṅ bar ’gyur || de mthoṅ nas kyaṅ ’dod ldan pa || saṅs rgyas ñid phyir rab sbyor te || de rgyu yaṅ dag blaṅs nas ni || ’dod pa’i go ’phaṅ thob par byed || snaṅ ba de ni śin tu yaṅ || rtog med g-yo ba med pa ñid || de lta na yaṅ ’jig rten na || don chen pos ni ñe bar gnas || ’di ni raṅ sems snaṅ ba źes || so so’i skye bos mi śes mod || de lta na yaṅ gzugs mthoṅ ste || de dag la ni don yod ’gyur || rim gyis de mthoṅ la brten nas || theg pa ’di la gnas pa rnams || naṅ gi dam pa’i chos sku ni || ye śes mig gis mthoṅ bar ’gyur || ji ltar sa kun dman pa’i gnas gźan daṅ bral dri med bai ḍūrya || gsal mdzes nor bu’i yon tan dri bral dpal ldan steṅ ni mñam gyur te || dag phyir der ni lha der gnas tshogs lha dbaṅ lha yi gzugs śar te || rim gyis sa yi yon tan bral phyir de ni slar yaṅ mi snaṅ ’gyur || de dṅos thob phyir bsñen gnas brtul źugs ṅes par spyin sogs la phyogs pa || bud med skyes tshogs smon pa’i sems kyis me tog la sogs ’thor ba ltar || dag pa’i bai ḍūrya ’dra sems la snaṅ ba’i thub dbaṅ thob bya’i phyir || rab dga’i sems ldan rgyal ba’i sras rnams de bźin sems rab skyed par byed || ji ltar bai ḍūr sa gźi gtsaṅ ma la || lha dbaṅ lus kyi gzugs brñan snaṅ ba ltar || de bźin ’gro sems sa gźi gtsaṅ ma la || thub pa’i dbaṅ po’i sku yi gzugs brñan ’char || ’gro bar gzugs brñan ’char nub rñog med daṅ || rñog pa’i raṅ sems rab ’jug dbaṅ gis ’jug | ji ltar ’jig rten dag na gzugs snaṅ ltar || de bźin yod daṅ źig ces de mi lta ||

(Kārikās 4-20) Suppose here were a surface Made of an immaculate Vaiḍūrya stone, And, owing to its clarity, there were seen on it The chief of the gods, with the multitude of Apsaras, || 14 || As well as his great place called Vaijayanta, Other gods and their various dwellings Along with their divine glories. || 15 || Suppose then, the multitudes of men and women Abiding on this surface of the earth, Would perceive this vision And make the following prayer: || 16 || “May we too, at an early date, Become like that chieftain of the gods!” And, in order to obtain that state, They would abide adopting the virtues. || 17 || Though having no notice that this is merely a vision, They, owing to their virtuous conduct, Would pass away from the earth and be borne to heaven. || 18 || After all, it is an illusion, Of no thought-construction and no activity; Nevertheless, it would appear on the earth, Being aśociated with a great benefit. || 19 || In the same way, the living beings, If they were pure in their faith and so forth, And were endowed with virtues, faith and the like, Would perceive in their own minds the vision of the Buddha, || 20 || Who is endowed with the visible features and marks, Who acts in manifold actual behavior like Walking, standing, sitting and sleeping, || 21 || Preaching the Doctrine of Quiescence, being silent, Abiding in concentration of mind and showing The various miracles, and who has the great glory. || 22 || Having seen him, the people who are filled with desire, Undertake the attainment of the Buddhahood, And, having brought the factors to development They do attain the desired state. || 23 || After all, it is an illusion, of no thought-construction and no activity; nevertheless, it appears in the world, being associated with a great benefit. || 24 || Ordinary people do not notice that this is merely a reflection of their own mind; still this manifestation of the Buddha’s features is useful for fulfilling their aim. || 25 || Indeed, those who, having seen this vision, Have gradually established them selves in this method, Perceive, with the eyes of transcendental wisdom, The Body of the Highest Truth within them selves. || 26 || Suppose, the earth, having become completely free from unevenness And having become pure from within, would be as clear and white As the Vaiḍūrya stone, [because of its] being possessed of The immaculate qualities of jewel and of pure even surface; And, owing to its purity, there would appear on its [surface] The palace of Indra occupied by gods around him as a vision, But, as this earth would gradually lose its qualities, The vision [thereof] would subsequently disappear. || 27 || For obtaining that state, the multitudes of men and women, Whose mind intends to perform charity and the rest, Through observing rules regarding fast and conduct, Would scatter flowers with minds full of sublime desire. Similarly, for obtaining the shadow of the Lord of Sages On their mind which is radiant like the Vaiḍūrya stone, The sons of the Buddha, with minds full of delight, Produce various pictures [showing the Buddha’s life, etc.] || 28 || Just as, on the pure surface of the Vaiḍūrya stone, There appears the reflection of the body of the highest god; Similarly, on the pure surface of the mind in the world, There appears the reflection of the body of the Highest Sage. || 29|| The appearance and disappearance of this reflection Occur due to the condition of one’s own mind, Whether it be pure or impure, [respectively], And, as the feature [of Indra or of the Buddha] Is seen only as a vision in this world, So one should not see it as either real or unreal. || 30 ||

devadundubhivad iti |

lha’i rṅa bźin źes bya ba ni |

(II) It is said that [the word of the Buddha] has a resemblance with the celestial drum.

yathaiva divi devānāṃ pūrvaśuklānubhāvataḥ |
yatnasthānamanorūpavikalparahitā satī || 31 || anityaduḥkhanairātmyaśāntaśabdaiḥ pramādinaḥ |
codayaty amarān sarvān asakṛddevadundubhiḥ || 32 || vyāpya buddhasvaraṇaivaṃ vibhur jagad aśeṣataḥ |
dharmaṃ diśati bhavyebhyo yatnādirahito ’pi san || 33 || devānāṃ divi divyadundubhiravo yadvat svakarmodbhavo dharmodāharaṇaṃ muner api tathā loke svakarmodbhavam |
yatnasthānaśarīracittarahitaḥ śabdaḥ sa śāntyāvaho yadvat tadvad ṛte catuṣṭayam ayaṃ dharmaḥ sa śāntyāvahaḥ || 34 || saṃgrāmakleśavṛttāv asurabalajayakrīḍāpraṇudanaṃ dundubhyāḥ śabdahetuprabhavam abhayadaṃ yadvat surapure |
sattveṣu kleśaduḥkhapramathanaśamanaṃ mārgottamavidhau dhyānārūpyādihetuprabhavam api tathā loke nigaditam || 35 ||

天妙法鼓聲依自業而有諸佛說法音眾生自業聞如妙聲遠離功用處身心令一切諸天離怖得寂靜佛聲亦如是離功用身心令一切眾生得證寂滅道於彼戰鬥時為破修羅力因鼓出畏聲令修羅退散如來為眾生滅諸煩惱苦為世間說法示勝禪定道

ji ltar lha naṅ lha rnams kyi || sṅon gyi dkar po’i mthu yis ni || ’bad daṅ gnas daṅ yid gzugs daṅ || rnam par rtog pa med bźin du || mi rtag sdug bsṅal bdag med daṅ || źi ba’i sgra yis bag med pa’i || lha rnams thams cad yaṅ nas yaṅ || chos kyi rṅas ni skul byed ltar || de bźin khyab bdag ‘pad sogs daṅ || bral daṅ ’gro ba ma lus pa || saṅs rgyas gsuṅ gis khyab mdzad de || skal ldan rnams la chos ston to || ji ltar lha naṅ lha rnams kyi | | rṅa sgra raṅ gi las las byuṅ || de bźin ’jig rten thub pa’i chos || gsuṅ ba’aṅ raṅ gi las las ’byuṅ || ’bad gnas lus daṅ sems bral ba’i || sgra de ji ltar źi sgrub ltar || de bźin bźi daṅ bral ba yi|| chos ’di źi ba sgrub par byed || ji ltar lta yi grod na rṅa sgra’i rgyun ’byuṅ mi ’jigs sbyin pa ni || ñon moṅs g-yul du ’jug tshe lha min g-yul rgyal rtsed mo sel ba źin || de bźin ’jig rten dag na bsam gtan gzugs med la sogs rgyus byuṅ ba || sems can ñon moṅs sdug bsṅal rab ’joms źi ba bla med lam tshul brjod ||

(Kārikās 21-25) Just as, in the heaven of the gods, Owing to the previous, virtuous experiences, The divine drum, being apart from efforts; From a particular place, from forms of mind, And from thought-constructions, || 31 || Alarms all the inattentive gods again and again, By producing the sounds of ‘evanescence’, of ‘suffering’, Of ‘impersonality’ and of ‘quiescence’; || 32 || Similarly, in this world, the Buddha who is all-pervading And free from effort and the rest, Teaches the Doctrine by his voice Towards the worthy without exception. || 33 || Just as, in the heaven of the gods, the sound Of the divine drum arises due to their own deeds, Similarly, in this world, the Doctrine, Though it is preached by the Buddha, arises [in fact] Owing to the [previous] own deeds of the people; And just as the [celestial] sound, being devoid of Effort, place, form and thought-construction, Brings forth quiescence; Similarly, this Doctrine, devoid of those four, Brings forth Nirvāṇa. || 34 || At the time of the trouble of battle, in the city of gods, There is destruction of the victorious play of the Asuras’ army Which is caused by the sound of drum And gives fearlessness [among the gods]; Similarly, in this world, in preaching the Highest Path, [Buddha’s] speech destroys, the defilements And pacifies the sufferings in the living beings, Which is due to various practices like contemplations, Concentrations in the Immaterial Sphere and the rest. || 35 ||

kasmād iha dharmadundubhir evādhikṛtā na tadanye divyās tūryaprakārāḥ |
te ’pi hi divaukasāṃ pūrvakṛtakuśalakarmavaśād aghaṭṭitā eva divyaśravaṇamanoharaśabdam anuruvanti |
tais tathāgataghoṣasya catuḥprakāraguṇavaidharmyāt | tat punaḥ katamat |
tad yathā prādeśikatvam ahitatvam asukhatvam anairyāṇikatvam iti |
dharmadundubhyāḥ punar aprādeśikatvam aśeṣapramattadevagaṇasaṃcodanatayā ca tatkālānatikramaṇatayā ca paridīpitam |
hitatvam asurādiparacakropadravabhayaparitrāṇatayā cāpramādasaṃniyojanatayā ca | sukhatvam asatkāmaratisukhavivecanatayā ca dharmārāmaratisukhopasaṃharaṇatayā ca |
nairyāṇikatvam anityaduḥkhaśūnyānātmaśabdoccāraṇatayā ca sarvopadravopāyāsopaśāntikaraṇatayā ca paridīpitam |
ebhiḥ samāsataś caturbhir ākārair dharmadundubhisādharmyeṇa buddhasvara maṇḍalaṃ viśiṣyata iti |

ci’i phyir ’dir chos kyi rṅa ñid kyi dbaṅ du byas kyi | lha’i sil sñan gyi rnam pa de las gźan pa dag kyaṅ ma yin te | de dag lha rnams kyi sṅon byas pa’i las kyi dbaṅ gis mod kho nar lha’i rna bar yid ’phrog pa’i sgra’i rjes su ’byuṅ bar ’gyur ro źe na | de bźin gśegs pa’i dbyaṅs daṅ de dag chos mi mthun pa’i yon tan rnam pa bźi’o || de dag kyaṅ gaṅ źe na | ’di lta ste | ñi tshe ba ñid daṅ | phan ba ma yin ba ñid daṅ | bde ba ma yin pa ñid daṅ | ṅes par ’byin par byed pa ma yin pa ñid do || chos kyi rṅa ni bag med ba’i lha’i tshogs tshos mtha’ || dag bskul ba ñid daṅ | de’i dus la mi ’da’ bas na ñi tshe ba ma yin pa ñid du bstan to || lha ma yin la sog pa pha rol gyi tshogs ñe bar ’tshe ba’i ’jigs pa las yoṅs su skyob pa ñid daṅ | bag yod pa’i gnas la rab tu sbyor bas na phan pa ñid daṅ | dam pa ma yin pa’i ’dod pa’i dga’ ba de rnam par ’byed pa ñid daṅ | chos kyi kun dga’i dga’ bde ñe bar sgrub pas na bde ba ñid do || mi rtag pa daṅ | sdug bsṅal ba daṅ | stoṅ pa daṅ | bdag med pa’i sgra sgrogs pa ñid daṅ | ñe bar ‘tshe ba’i phoṅs pa thams cad ñe bar źi bar byed pas na ṅes par ’byin par byed pa ñid du bstan to || mdor bsdu na rnam pa bźi po ’di dag gis chos kyi rṅa daṅ chos mthun pas na | saṅs rgyas kyi dbyaṅs kyi dkyil ’khor khyad par du ’phags so ||

(On the superiority of the drum over the other musical instruments). Now, why has the sound of the drum of Doctrine alone been referred to and not the cymbals and the other kinds of celestial instrument? These are likewise produced owing to the previous virtuous deeds made by the gods and make sound agreeable to the ear of deities. [To this, we will answer: They are not referred to] because they have four points of diśimilarity to the Buddha’s voice. Then, which are these [four]? They are, namely, partiality; 2) lack of benefit; 3) unpleasantness; and 4) unconduciveness to Deliverance. [On the other hand] the drum of Doctrine summons the multitudes of inattentive gods without exception and sounds at the right time. For this reason it is explained as being, ‘not partial’. Owing to its protecting [gods] from the fear of calamity caused by the invasion of Asuras and others, and owing to its enjoining [them] to take heed, its ‘beneficiality’ is mentioned. Owing to its distinguishing bliss from the pleasure caused by evil enjoyment and to its bringing forth pleasant bliss in taking delight in the Doctrine, it is said to be ‘blissful’. [And lastly], Owing to its delivering the sounds of ‘evanescence’, ‘suffering’, ‘non-substantiality‘ and ‘impersonality’, and to its pacifying all misfortune and perturbation, the drum is explained as being ‘conducive to deliverance’. In short, the circle of the Buddha’s voice is qualified as being similar to the drum of Doctrine through these four points.

buddhasvaramaṇḍalaviśeṣaṇaślokaḥ |

des na saṅs rgyas kyi dbyaṅs kyi dkyil ’khor las brtsams te tshigs su bcad pa |

In regard to distinguishing the circle of the Buddha’s voice, we have one verse.

sārvajanyo hitasukhaḥ prātihāryatrayānvitaḥ |
muner ghoṣo yato divyatūryebhyo ’to viśiṣyate || 36 ||

gaṅ phyir skye kun pa ñid daṅ || phan bde cho ’phrul gsum ldan pa || de phyir thub dbyaṅs lha rdzas kyi || sil sñan rnams las khyad par ’phags ||

Being universal, bringing benefit and bliss, And being endowed with the threefold miraculous power, The voice of the Buddha is superior To [the sound of] the celestial cymbals. || 36 ||

eṣāṃ khalu caturṇām ākārāṇāṃ yathāsaṃkhyam eva caturbhiḥ ślokaiḥ samāsanirdeśo veditavyaḥ |

rnam pa bźi po ’di dag gis ṅes par bstan pa ni | mdor bsdu na tshigs su bcad pa bźis graṅs ji lta ba bźin du rig par bya ste |

Now, of these four points, a brief explanation will be given in the following four verses.

śabdā mahānto divi dundubhīnāṃ kṣitisthiteṣu śravaṇaṃ na yānti |
saṃsārapātālagateṣu loke saṃbuddhatūryasya tu yāti śabdaḥ || 37 || bahvyo ’marāṇāṃ divi tūryakoṭyo nadanti kāmajvalanābhivṛddhau |
ekas tu ghoṣaḥ karuṇātmakānāṃ duḥkhāgnihetupraśamapravṛttaḥ || 38 || śubhā manojñā divi tūryanisvanā bhavanti cittoddhativṛddhihetavaḥ |
tathāgatānāṃ tu rutaṃ mahātmanāṃ samādhicittārpaṇabhāvavācakam || 39 || samāsato yat sukhakāraṇaṃ divi kṣitāv anantāsv api lokadhātuṣu |
aśeṣalokaspharaṇāvabhāsanaṃ praghoṣam āgamya tad apy udāhṛtam || 40 ||

lhar ni rṅa yi sgra chen po || sar gnas rnams kyi rnar mi ’gro || saṅs rgyas rṅa sgra ’khor ba yi || sa ’og ’jig rten dag tu ’gro || lhar ni lha yi sil sñan bye ba maṅ || ’dod me mṅon par ’phel ba’i don du sgrogs || thugs rje’i bdag ñid rnams kyi dbyaṅs gcig kyaṅ || sdug bsṅal mi rab źi ba’i don du ’jug || lhar ni mdzes śiṅ yid ’oṅ sil sgra || sems kyi rgod pa ’phel bar gyur pa’i rgyu || thugs rje’i bdag ñid de bźin gśegs pa’i gsuṅ || tiṅ ’dzin sems gtoṅ bsam pa skul byed ñid || mdor na ma lus ’jig rten khams rnams su’aṅ || lha daṅ sa yi bde ba’i rgyu gaṅ yin || de ni ma lus ’jig rten khyab snaṅ ba || dbyaṅs ñid la ni rab tu brten par brjod ||

The sounds of drums in heaven, though be great, cannot reach the ears of those abiding on the earth; In this world, however, the sound of the drum of Buddha Reaches even those in the lowest sphere of Saṃsāra. || 37 || In heaven, the divine cymbals of a million kinds Sound only in order to kindle the flame of desire, But one voice of those full of Compassion Sounds in order to extinguish the cause of the fire of suffering. || 38 || The sounds of cymbals in heaven, though they be pure and pleasant, Are the causes for increasing the elation of mind, The voice of 1he great Buddhas, however, Speaks of the concentration of mind in meditation. || 39 || In short, that which is the cause of bliss, In heaven, on earth, as well as In all the other numberless worlds, Is the voice [of the Buddha] which manifests Pervadingly in the world leaving no residue; And in respect to those points, thus it is illustrated. || 40 ||

kāyavikurvitena daśadigaśeṣalokadhātuspharaṇam ṛddhiprātihāryam iti sūcitam |
cetaḥparyāyajñānena tatparyāpannaṃ sarvasattvacittacaritagahanāvabhāsanam ādeśanāprātihāryam | vāgghoṣodāharaṇena nairyāṇikīṃ pratipadam ārabhya tadavavādānuśāsanam anu śāstiprātihāryam |
ity evam avyāhatagater ākāśadhātuvad aparicchinnavartino ’pi buddha svaramaṇḍalasya yan na sarvatra sarvaghoṣopalabdhiḥ prajñāyate na tatra buddhasvaramaṇḍalasyāparādha iti | pratyāyanārtham atatprahitānām ātmāparādhe ślokaḥ |

一切世間人。不覺自過失。偈言

lus kyi cho ’phrul gyis phyogs bcu’i ’jig rten gyi khams ma lus par khyab pas ni | rdzu ’phrul gyi cho ’phrul źes bstan to || sems kyi || rnam graṅs mkhyen pas de rtogs pa sems can gyi sems kyi spyod pa zab mo snaṅ ba ni kun brjod pa’i cho ’phrul lo || ṅag gi dbyaṅs brjod pas ṅes par ’byin ba’i lam las brtsams te ’doms pa daṅ rjes su bstan pa ni | rjes su bstan pa’i cho ’phrul lo || de ltar thogs pa med par ’gro ba’i saṅs rgyas kyi dbyaṅs kyi dkyil ’khor nam mkha’i khams ltar yoṅs su chad pa med par ’jug kyaṅ thams cad du rnam pa thams cad kyis dmigs par ma gtogs pa gaṅ yin pa der saṅs rgyas kyi dbyiṅs kyi dkyi ’khor gyi ñes pa ni ma yin no źes bstan pa’i don du de ma gtogs pa rnams kyi bdag ñid kyi ñes pa las brtsams te tshigs su bcad pa |

Now, it is indicated that the all-pervadingness [of the Buddha] through the manifestation of body in all the worlds of the ten directions shows [his] ‘manifestation of miracles by the supernatural power’. The illumination of the thicket of mental conduct of living beings, as involved in the mind, by knowing the variety of spiritual elements, this is called the ‘manifestation of miracle through mind-reading’. And, with reference to the Path leading to Deliverance, [the Buddha] preaches and instructs that Path [to the others] by the example of the utterance of his voice. This is called ‘the manifestation of miracle through instruction’. Thus the circle of Buddha’s voice is, like space, unimpeded and acts without interruption, but still this voice cannot be caught everywhere or in its full extent. This is, however, not at all the fault of the circle of the Buddha’s voice. In order to explain this point, with reference to the self-fault of those who are not attentive, there is one śloka.

yathā sūkṣmān śabdān anubhavati na śrotravikalo na divyaśrotre ’pi śravaṇapathan āyānti nikhilam |
tathā dharmaḥ sūkṣmaḥ paramanipuṇajñānaviṣayaḥ prayāty ekeṣāṃ tu śravaṇapatham avilaṣṭamanasām || 41 ||

聾不聞細聲天耳聞不遍唯智者境界以聞心不染

ji ltar rna ba daṅ bral bas || phra mo’i sgra ni mi myoṅ bźin || thams cad lha yi rna bar yaṅ || rna lam du ni ’gro bźin || de bźin chos phra mchog tu ni || źib mo’i ye śes spyod yul yaṅ || ñon moṅs med yid ’ga’ źig gi || rna ba’i lam du ’gyur ba yin ||

(Kārikā 26) Just as a deaf person cannot hear a subtle voice, Or even to a man of divine ears, Not all sounds become audible, Similarly, being the object of the most subtle Wisdom, The Doctrine, of subtle character, becomes audible Only to one whose mind is free from defilements. || 41 ||

meghavad iti |
prāvṛṭkāle yathā meghaḥ pṛthivyām abhivarṣati |
vāriskandhaṃ nirābhogo nimittaṃ sasyasaṃpadaḥ || 42 ||

sprin bźin źes bya ba ni | ji ltar dbyar gyi dus na sprin || lo tog phun sum tshogs pa’i rgyu || chu yi phuṅ po ’bad med par || sa la mṅon par ’bebs pa ltar ||

(III) It is said that [the mind of the Buddha in its activity] is like a cloud. (Kārikās 27-30) Just as, in the rainy season, the clouds discharge, without any effort, The multitudes of water on the earth, Causing abundance of harvest; || 42 ||

karuṇāmbudatas tadvat saddharmasalilaṃ jinaḥ |
jagatkuśalasasyeṣu nirvikalpaṃ pravarṣati || 43 || loke yathā kuśalakarmapathapravṛtte varṣanti vāyujanitaṃ salilaṃ payodāḥ |
tadvat kṛpānilajagatkuśalābhivṛddheḥ saddharmavarṣam abhivarṣati buddhameghaḥ || 44 || bhaveṣu saṃvitkaruṇāvabhṛtkaḥ kṣarākṣarāsaṅganabhastalasthaḥ |
samādhidhāraṇyamalāmbugarbho munīndrameghaḥ śubhasasyahetuḥ || 45 || bhājanavimātratāyām |
śītaṃ svādu prasannaṃ mṛdu laghu ca payas tat payodād vimuktaṃ kṣārādisthānayogād atibahurasatām eti yadvat pṛthivyām |
āryāṣṭāṅgāmbuvarṣaṃ suvipulakaruṇāmeghagarbhād vimuktaṃ santānasthānabhedād bahuvidharasatām eti tadvat prajāsu || 46 || nirapekṣapravṛttau |
yānāgre ’bhiprasannānāṃ madhyānāṃ pratighātinām |
manuṣyacātakapretasadṛśā rāśayas trayaḥ || 47 || grīṣmānte ’mbudhareṣv asatsu manujā vyomny apracārāḥ khagā varṣāsv apy ativarṣaṇaprapatanāt pretāḥ kṣitau duḥkhitāḥ |
aprādurbhāvanodaye ’pi karuṇāmeghābhradharmāmbhaso dharmākāṅkṣiṇi dharmatāpratihate loke ca saivopamā || 48 || sthūlair bindunipātanair aśanibhir vajrāgnisaṃpātanaiḥ sūkṣmaprāṇakaśailadeśagamikān nāpekṣate toyadaḥ |
sūkṣmaudārikayuktyupāyavidhibhiḥ prajñākṛpāmbhodharas tadvat kleśagatān dṛṣṭyanuśayān nāpekṣate sarvathā || 49 || duḥkhāgnipraśamane |
saṃsāro ’navarāgrajātimaraṇas tatsaṃsṛtau pañcadhā mārgaḥ pañcavidhe ca vartmani sukhaṃ noccārasaugandhyavat |
tad duḥkhaṃ dhruvam agniśastraśiśirakṣārādisaṃsparśajaṃ tacchāntyai ca sṛjan kṛpājaladharaḥ saddharmavarṣaṃ mahat || 50 || deveṣu cyutiduḥkham ity avagamāt paryeṣṭiduḥkhaṃ nṛṣu prājñā nābhilaṣanti devamanujeṣv aiśvaryam apy uttamam |
prajñāyāś ca tathāgatapravacanaśraddhānumānyād idaṃ duḥkhaṃ hetur ayaṃ nirodha iti ca jñānena saṃprekṣaṇāt || 51 || vyādhir jñeyo vyādhihetuḥ praheyaḥ svāsthyaṃ prāpyaṃ bheṣajaṃ sevyam evam |
duḥkhaṃ hetus tannirodho ’tha mārgo jñeyaṃ heyaḥ sparśitavyo niṣevyaḥ || 52 || mahābrahmavad iti |
sarvatra devabhavane brāhmyād avicalan padāt |
pratibhāsaṃ yathā brahmā darśayaty aprayatnataḥ || 53 || tadvan munir anābhogān nirmāṇaiḥ sarvadhātuṣu |
dharmakāyād avicalan bhavyānām eti darśanam || 54 || yadvad brahmā vimānān na calati satataṃ kāmadhātupraviṣṭaṃ devāḥ paśyanti cainaṃ viṣayaratiharaṃ darṣanaṃ tac ca teṣām |
tadvad saddharmakāyān na calati sugataḥ sarvalokeṣu cainaṃ bhavyāḥ paśyanti śaśvatsakalamalaharaṃ darśanaṃ tac ca teṣām || 55 || svasyaiva pūrvapraṇidhānayogān marudgaṇānāṃ ca śubhānubhāvāt |
brahmā yathā bhāsam upaity ayatnān nirmāṇakāyena tathā svayaṃbhūḥ || 56 || anābhāsagamane |
cyutiṃ garbhākrāntiṃ jananapitṛveśmapraviśanaṃ ratikrīḍāraṇyapravicaraṇamārapramathanam |
mahābodhiprāptiṃ praśamapuramārgapraṇayanaṃ nidarśyādhanyānāṃ nayanapatham abhyeti na muniḥ || 57 || sūryavad iti |
sūrye yathā tapati padmagaṇaprabuddhir ekatra kālasamaye kumudaprasuptiḥ |
buddhiprasuptiguṇadoṣavidhāvakalpaḥ sūryo ’mbujeṣv atha ca tadvad ihāryasūryaḥ || 58 || dvividhaḥ sattvadhātur avineyo vineyaś ca |
tatra yo vineyas tam adhikṛtya padmopamatā svacchajalabhājanopamatā ca |
nirvikalpo yathādityaḥ kamalāni svaraṣmibhiḥ |
bodhayaty ekamuktābhiḥ pācayaty aparāṇy api || 59 || saddharmakiraṇair evaṃ tathāgatadivākaraḥ |
vineyajanapadmeṣu nirvikalpaḥ pravartate || 60 || dharmarūpaśarīrābhyāṃ bodhimaṇḍāmbaroditaḥ |
jagat spharati sarvajñadinakṛj jñānaraśmibhiḥ || 61 || yataḥ śucini sarvatra vineyasalilāśaye |
ameyasugatādityapratibimbodayaḥ sakṛt || 62 || evam avikalpatve ’pi sati buddhānāṃ trividhe sattvarāśau darśanādeśanāpravṛtti kramam adhikṛtya śailopamatā |
sadā sarvatra visṛte dharmadhātunabhastale |
buddhasūrye vineyādritannipāto yathārhataḥ || 63 || udita iha samantāl lokam ābhāsya yadvat pratatadaśaśatāṃśuḥ saptasaptiḥ krameṇa |
pratapati varamadhyanyūnaśaileṣu tadvat pratapati jinasūryaḥ sattvarāśau krameṇa || 64 || prabhāmaṇḍalaviśeṣaṇe |
sarvakṣetranabhastalaspharaṇatā bhānor na saṃvidyate nāpy ajñānatamo ’ndhakāragahanajñeyārthasaṃdarśanam |
nānāvarṇavikīrṇaraśmivisarair ekaikaromodbhavair bhāsante karuṇātmakā jagati tu jñeyārthasaṃdarśakāḥ || 65 || buddhānāṃ nagarapraveśasamaye cakṣurvihīnā janāḥ paśyanty artham anarthajālavigamaṃ vindanti taddarśanāt |
mohāndhāś ca bhavārṇavāntaragatā dṛṣṭyandhakārāvṛtā buddhārkaprabhayāvabhāsitadhiyaḥ paśyanty adṛṣṭaṃ padam || 66 || cintāmaṇivad iti |
yugapad gocarasthānāṃ sarvābhiprāyapūraṇam |
kurute nirvikalpo ’pi pṛthak cintāmaṇir yathā || 67 || buddhacintāmaṇiṃ tadvat sametya pṛthagāśayāḥ |
śṛṇvanti dharmatāṃ citrāṃ na kalpayati tāṃś ca saḥ || 68 || yathāvikalpaṃ maṇiratnam īpsitaṃ dhanaṃ parebhyo visṛjaty ayatnataḥ |
tathā munir yatnam ṛte yathārhataḥ parārtham ātiṣṭhati nityam ā bhavāt || 69 || durlabhaprāptabhāvās tathāgatā iti |
iha śubhamaṇiprāptir yadvaj jagaty atidurlabhā jalanidhigataṃ pātālasthaṃ yataḥ spṛhayanti tam |
an sulabham iti jñeyaṃ tadvaj jagaty atidurbhage manasi vividhakleśagras te tathāgatadarśanam || 70 || pratiśrutkāśabdavad iti |
pratiśrutkārutaṃ yadvat paravijñaptisaṃbhavam |
nirvikalpam anābhogaṃ nādhyātmaṃ na bahiḥ sthitam || 71 || tathāgatarutaṃ tadvat paravijñaptisaṃbhavam |
nirvikalpam anābhogaṃ nādhyātmaṃ na bahiḥ sthitam || 72 || ākāśavad iti |
niṣkiṃcane nirābhāse nirālambe nirāśraye |
cakṣuṣpathavyatikrānte ’py arūpiṇy anidarśane || 73 || yathā nimnonnataṃ vyomni dṛśyate na ca tat tathā |
buddheṣv api tathā sarvaṃ dṛśyate na ca tat tathā || 74 || pṛthivīvad iti |
sarve mahīruhā yadvad avikalpāṃ vasuṃdharām |
niśritya vṛddhiṃ vairūḍhiṃ vaipulyam upayānti ca || 75 || saṃbuddhapṛthivīm evam avikalpām aśeṣataḥ |
jagatkuśalamūlāni vṛddhim āśritya yānti hi || 76 || udāharaṇānāṃ piṇḍārthaḥ |
na prayatnam ṛte kaścid dṛṣṭaḥ kurvan kriyam ataḥ |
vineyasaṃśayacchittyai navadhoktaṃ nidarśanam || 77 || sūtrasya tasya nāmnaiva dīpitaṃ tat prayojanam |
yatraite nava dṛṣṭāntā vistareṇa prakāśitāḥ || 78 || etac chrutamayodārajñānālokādyalaṃkṛtāḥ |
dhīmanto ’vataranty āśu sakalaṃ buddhagocaram || 79 || ity arthaṃ śakravaiḍūryapratibimbādyudāhṛtiḥ |
navadhodāhṛtā tasmin tat piṇḍārtho ’vadhāryate || 80 || darśanādeśanā vyāptir vikṛtir jñānaniḥsṛtiḥ |
manovākkāyaguhyāni prāptiś ca karuṇātmanām || 81 || sarvābhogaparispandapraśāntā nirvikalpikāḥ |
dhiyo vimalavaiḍūryaśakrabimbodayādivat || 82 || pratijñābhogaśāntatvaṃ hetur dhīnirvikalpatā |
dṛṣṭāntaḥ śakrabimbādiḥ prakṛtārthasusiddhaye || 83 || ayaṃ ca prakṛto ’trārtho navadhā darśanādikam |
janmāntarddhim ṛte śāstur anābhogāt pravartate || 84 || etam evārtham adhikṛtyodāharaṇasaṃgrahe catvāraḥ ślokāḥ |
yaḥ śakravad dundubhivat payodavad brahmārkacintāmaṇirājaratnavat |
pratiśrutivyomamahīvad ā bhavāt parārthakṛd yatnam ṛte sa yogavit || 85 || surendraratnapratibhāsadarśanaḥ sudaiśiko dundubhivad vibho rutam |
vibhur mahājñānakṛpābhramaṇḍalaḥ spharaty anantaṃ jagad ā bhavāgrataḥ || 86 || anāsravād brahmavad acyutaḥ padād anekadhā darśanam eti nirmitaiḥ |
sadārkavaj jñānaviniḥsṛtadyutir viśuddhacintāmaṇiratnamānasaḥ || 87 || pratirava iva ghoṣo ’nakṣarokto jinānāṃ gaganam iva śarīraṃ vyāpy arūpi dhruvaṃ ca |
kṣitir iva nikhilānāṃ śukladharmauṣadhīnāṃ jagata iha samantād āspadaṃ buddhabhūmiḥ || 88 || kathaṃ punar anenodāharaṇanirdeśena satatam anutpannā aniruddhāś ca buddhā bhagavanta utpadyamānā nirudhyamānāś ca saṃdṛśyante sarvajagati caiṣām anābhogena buddhakāryāpratipraśrabdhir iti paridīpitam | śubhaṃ vaiḍūryavac citte buddhadarśanahetukam |
tadviśuddhir asaṃhāryaśraddhendriyavirūḍhitā || 89 || śubhodayavyāyād buddhapratibimbodayavyayaḥ |
munir nodeti na vyeti śakravad dharmakāyataḥ || 90 || ayatnāt kṛtyam ity evaṃ darśanādi pravartate |
dharmakāyād anutpādānirodhād ā bhavasthiteḥ || 91 || ayam eṣāṃ samāsārtha aupamyānāṃ kramaḥ punaḥ |
pūrvakasyottareṇokto vaidharmyaparihārataḥ || 92 || buddhatvaṃ pratibimbābhaṃ tadvan na ca na ghoṣavat |
devadundubhivat tadvan na ca no sarvathārthakṛt || 93 || mahāmeghopamaṃ tadvan na ca no sārthabījavat |
mahābrahmopamaṃ tadvan na ca nātyantapācakam || 94 || sūryamaṇḍalavat tadvan na nātyantatamo ’paham |
cintāmaṇinibhaṃ tadvan na ca no durlabhodayam || 95 || pratiśrutkopamaṃ tadvan na ca pratyayasaṃbhavam |
ākāśasadṛśaṃ tadvan na ca śuklāspadaṃ ca tat || 96 || pṛthivīmaṇḍalaprakhyaṃ tatpratiṣṭhāśrayatvataḥ |
laukyalokottarāśeṣajagatkuśalasaṃpadam || 97 || buddhānāṃ bodhim āgamya lokottarapathodayāt |
śuklakarmapathadhyānāpramāṇārūpyasaṃbhava iti || 98 ||

世間依善業依風生雲雨依悲等增長佛妙法雲雨知有起悲心遍滿世間處定持無垢藏佛雨淨穀因依止器世間。雨水味變壞偈言譬如虛空中雨八功德水到鹹等住處生種種異味如來慈悲雲雨八聖道水到眾生心處生種種解味無差別心。偈言信於妙大乘及中謗法者人遮多烏鬼此三聚相似正定聚眾生習氣不定聚身見邪定聚邪見流生死秋天無雲雨人空烏空苦夏天多雨水燒鬼令受苦佛現世不現悲雲雨法雨信法器能得謗法有不聞不護眾生。偈言天雨如車軸澍下衝大地雹及礔……石金剛爆火等不護微細虫山林諸果樹草穀稻糧等行人故不雨如來亦如是於麤細眾生相應諸方便般若悲雲雨諸煩惱習氣我邪見眾生如是種類等一切智不護為滅苦火。偈言無始世生死波流轉五道 (819a11) 五道中受樂猶如臭爛糞 (819a12) 寒熱惱等觸諸苦畢竟有 (819a13) 為令彼除滅降大妙法雨 (819a14) 知天中退苦人中追求苦有智者不求人天自在樂慧者信佛語已信者知苦亦復知苦因觀滅及知道知病離病因取無病修藥苦因彼滅道知離觸修等梵宮中不動常現於欲界諸天見妙色失五欲境界佛法身不動而常現世間眾生見歡喜不樂諸有樂梵天過去願依諸天淨業梵天自然現化佛身亦爾有現不現。偈言從天退入胎現生有父母在家示嬰兒習學諸伎藝戲樂及遊行出家行苦行現就外道學降伏於天魔成佛轉法輪示道入涅槃諸薄福眾生不能見如來次說日譬喻。偈言如日光初出普照諸蓮華有同一時開亦有一時合佛日亦如是照一切眾生有智如華開有罪如華合如日照水華而日無分別佛日亦如是照而無分別日初出世間千光次第照先照高大山後照中下山佛日亦如是次第照世間先照諸菩薩後及餘眾生光明輪不同。偈言色智身二法大悲身如空遍照諸世間故佛不同日日不能遍照諸國土虛空不破無明闇不示何知境放種種諸色光明雲羅網示大慈悲體真如妙境界佛入城聚落無眼者得眼見佛得大利亦滅諸惡法無明沒諸有邪見黑闇障如來日光照見慧未見處次說摩尼珠譬喻。偈言一時同處住滿足所心意摩尼寶無心而滿眾生願自在大法王同住於悲心眾生種種聞佛心無分別次說響譬喻。偈言譬如諸響聲依他而得起自然無分別非內非外住如來聲亦爾依他心而起自然無分別非內非外住次說虛空譬喻。偈言無物不可見無觀無依止過眼識境界無色不可見空中見高下而空不如是佛中見一切其義亦如是次說地譬喻。偈言一切諸草木依止大地生地無分別心而增長成就眾生心善根依止佛地生佛無分別心而增廣成就遠離一切業未曾見有果為一切疑人除諸疑網故說九種譬喻彼修多羅名廣說此諸法彼修多羅中廣說九種喻彼名智境界快妙智莊嚴有智者速入具足佛境界說彼天帝釋琉璃鏡像等九種諸譬喻應知彼要義見說及遍至以離諸相智身口意業密大慈悲者得離諸功用心無分別寂靜以智故無垢如大毘琉璃帝釋等譬喻智究竟滿足故究竟寂靜以有淨智慧是故無分別為成種種義故說釋等喻為成彼義者說九種見等離生離神通諸佛現是事佛身如虛空遍不可見常如依地諸法一切諸妙藥遍為諸眾生不限於一人依佛地諸法白淨妙法藥遍為諸眾生不限於一人如毘琉璃滅彼鏡像亦滅無可化眾生如來不出世琉璃寶地淨示現佛妙像彼淨心不壞信根芽增長白淨法生滅佛像亦生滅如來不生滅猶如帝釋王此業自然有見是等現前法身不生滅盡諸際常住是名為略說種種義譬喻先喻解異後後喻解異前佛體如鏡像如彼琉璃地人非不有聲如天妙法鼓非不作法事如彼大雲雨非不作利益而亦非不生種種諸種子如梵天不動而非不淳熟如彼大日輪而非不淳熟如彼大日輪非不破諸闇如彼如意寶而非不希有猶如彼聲響非不因緣成猶如彼虛空非不為一切眾生作依止猶如彼大地而非不住持一切種種物以依彼大地荷負諸世間種種諸物故依諸佛菩提出世間妙法成就諸白業諸禪四無量及以四空定諸如來自然

de bźin thugs rje’i sprin las ni || rgyal ba’i dam chos chu yi char || ’gro ba’i dge ba’i lo tog rgyu || rnam par rtog pa med par ’bebs || ji ltar ’jig rten dge ba’i lam ’jug pa || rluṅ bskyod chu char sprin gyis ’bebs pa ltar || de bźin brtse rluṅ ’gro dge mṅon ’phel phyir || saṅs rgyas sprin las dam chos char pa ’bebs || srid la mkhyen daṅ brtse chen ’gyur pa daṅ || mi ’gyur ma gos nam mkha’i dkyil gnas pa || tiṅ ’dzin gzuṅs chu dri med sñiṅ po can || thub dbaṅ sprin ni dge ba’i lo tog rgyu || snod rnams sna tshogs ñid las ni | ji ltar bsil źiṅ mṅar daṅ ’jam pa daṅ || yaṅ ba’i chu ni sprin de las ’thon pa || sa la ba tsha la sogs gnas ’brel bas || śin tu maṅ po’i ror ni ’gyur ba bźin || de bźin ’phags pa’i yan lag brgyad chu’i char || rab yaṅs brtse sprin sñiṅ po las ’thon pa || 1 || ’gro ba’i rgyud kyi gnas kyi dbye ba las || rnam pa maṅ po’i ṅo daṅ ldan par ’gyur || ltos pa med par ’jug pa las ni | theg pa mchog la daṅ ba daṅ || bar ma daṅ ni sdaṅ ba yi || phuṅ po gsum ni mi dag daṅ || rma bya daṅ ni yi dags ’dra || dpyid mthar sprin med pa na mi daṅ mkha’ mi rgyu ba’i bya dag daṅ || dbyar tshes la char bab pas na yi dags dag ni sdug pa ltar || sñiṅ rje’i sprin tshogs dag gis chos chu byuṅ daṅ ma byuṅ ba las kyaṅ || chos ’dod pa daṅ chos la sdaṅ ba’i ’jig rten na ni dpe de ñid || thigs pa rags ’bebs rdo tshan daṅ ni rdo rje’i me ni ’bebs pas ni || srog chags phra daṅ ri sul soṅ ba dag la ji ltar spyin ltos med || phra daṅ rgya chen rigs thabs tshul gyis mkhyen pa daṅ ni brtse ba’i sprin || ñon moṅs dag ’gyur bdag lta’i bag chags dag las rnam ba kun ltos med || sdug bsṅal gyi me rab tu ’jil ba las ni | ’khor ba’i skye ’chi thog mtha’ med der ’gro ba’i lam ni rnam pa lṅa || mi gtsaṅ ba la dri źim med bźin ’gro lṅa dag la bde ba med || de’i sdug rtag tu mi mtshon kha ba rgya tsha la sogs reg skyes bźin || thugs rje’i sprin las dam chos char chen de rab źi byed rab tu ’bebs || lha la ’chi ’pho mi la yoṅs tshol sdug bsṅal źes bya rtogs pa’i phyir || śes rab ldan pa lha mi’i dbaṅ phyug mchog la’aṅ mṅon par ’dod med de || śes rab daṅ ni de bźin śegs pa’i gsuṅ rab dad pa’i rjes ’braṅs nas || ’di ni sdug bsṅal ’di rgyu ’di ni ’gog ces śes pas mthoṅ phyir ro || nad ni śes bya nad kyi rgyu ni spaṅ bya la || bder gnas thob bya sman ni bsten par bya ba ltar || sdug bsṅal rgyu daṅ de ’gog pa daṅ de bźin lam || śes bya spaṅ bya rig par bya źiṅ bsten par bya || tshaṅs pa chen po bźin źes bya ba ni | ji ltar tshaṅs ba tshaṅs pa yi || gnas nas ’pho ba med bźin de | lha yi gnas ni thams cad du || snaṅ ba ’bad med ston pa ltar || de bźin thub pa’i chos sku las || bskyon pa med par khams kun tu || skal ldan rnams la ’bad med par || sprul pa dag gis ston par mdzad || ji ltar tshaṅs rtag gźal yas khaṅ nas mi g-yo ’dod khams źugs pa de || lha rnams kyis mthoṅ de mthoṅ de yaṅ yul la dga’ ba spoṅ ñed ltar || de bźin bde gśegs chos kyi sku las mi bskyod ’jig rten kun du de || skal ldan kyis mthoṅ de ni mthoṅ de rtag tu dri ma kun sel byed || sṅon gyi raṅ ñid smon lam daṅ || lha rnams kyi ni dge ba’i mthus || ji ltar tshaṅs pa ’bad med snaṅ || raṅ byuṅ sprul sku de bźin no || mi snaṅ ba las ni | ’pho daṅ lhums ’jug bltams daṅ yab kyi khab gśegs daṅ | dgyas rol pa daṅ dben par spyod daṅ bdud bcom daṅ || byaṅ chub che brñes źi ba’i groṅ khyer lam ston dag | bstan nas thub pa skal med mig gi lam mi ’gyur || ñi ma bźin źes bya ba ni | ji ltar ñi mas gduṅs pa dus gcig tshe ñid la || pad sogs rgyas daṅ ku mu ta ni rab zum pa | chu skyes ’byed daṅ zum pa’i yon tan skyon dag la | ñi ma rtog med ’dir ni ’phags pa’i ñid de bźin || sems can gyi khams ni rnam pa gñis te | gdul bya daṅ gdul bya ma yin pa’o || de la gdul bya ni de’i dbaṅ du byas te | padma lta bu daṅ chu daṅ ba’i snod lta bu’o || ji ltar ñi ma rtog med pa || raṅ ’od cig car spros pa yis || padma rgyas par byed pa daṅ || gźan dag smin par byed pa ltar || de bźin de bźin gśegs pa yi || ñi ma dam chos ’od zer dag | gdul bya’i skye bo padma la || rnam par rtog pa med par ’jug | chos daṅ gzugs kyi sku dag gis || byaṅ chub sñiṅ po’i mkhar śar ba || kun mkhyen ñi ma ’gro bar ni || ye śes ’od zer spro bar mdzad || daṅ phyir gdul bya dag pa yi || chu yi snod ni thams cad la || bde gśegs ñi ma’i gzugs brñan ni || dpag tu med pa cig char ’char || de ltar saṅs rgyas rnams rnam par rtog pa med pa yin yaṅ | sems can gyi tshogs rnam pa gsum la ston pa daṅ | ’doms pa ’jug pa’i tshul gyis dbaṅ du byas te ñi ma daṅ ’dra ba ñid ni | rtag tu thams cad la khyab pa || chos dbyiṅs nam mkha’i || dkyil du ni || saṅs rgyas ñi ma gdul bya yi || ri la ji ltar ’os par ’bab || ji ltar rgya che ’od zer snaṅ ldan ñi ma bźin || ’jig rten kun tu snaṅ bar byas nas rim gyis ni || mchog daṅ bar ma dman pa’i ri la ’bab de bźin || rgyal ba’i ñi ma sems can tshogs la rim gyis ’bab || ’od kyi dkyil ’khor khyad par du gyur pa ni || źiṅ kun nam mkha’i dkyil ’phro ñi ma la med la || mi śes mun bkab śes bya’i don ston pa yaṅ min || thugs rje’i bdag ñid sna tshogs mdog bkye’i ’od tshogs kyis || gsal ba dag ni ’grol śes bya’i don ston mdzad || saṅs rgyas groṅ du gśegs tshe mig daṅ mi ldan pa yi skye bo rnams || mthoṅ źiṅ don med tshogs bral don de mthoṅ ba las ni myoṅ ba daṅ || gti mug gis ldoṅs srid pa’i mtshor lhuṅ lta ba’i mun pas bsgribs pa rnams || saṅs rgyas ñi ma’i ’od kyis blo snaṅ ma mthoṅ ba yi gnas mthoṅ ’gyur || yid bźin nor bu bźin źes bya ba ni | ji ltar yid bźin nor bu ni || rtog pa med kyaṅ cig car du || spyod yul gnas pa rnams kyi ni || bsam kun so sor rdzogs byed ltar || de bźin saṅs rgyas yid bźin la || brtan nas bsam pa tha dad rnams || sna tshogs chos ni thos ’gyur yaṅ || de ni de las rnams mi rtog || ji ltar yid bźin nor bu rin chen ’dod pa’i nor || ’bad pa med par gźan pa dag la rab ster ltar || de bźin thub pa ’bad med ji ltar ’os par ni || gźan gyi don du srid pa ji srid rtag tu bźugs || de bźin gśegs pa ’byuṅ ba rñed par dka’ ba źes bya ba ni || gaṅ phyir rgya mtshor sa ’og gnas de la ’dod pas || ji ltar nor bu bzaṅ po ’gro ’dir rab brñed dka’ || de bźin ’gro ba śin tu skal ṅan ñon moṅs zin || yid ’dir bde gśegs mthoṅ ba rñed dka’ śes par bya || sgra sñan gyi sgra bźin źes bya ba ni | ji ltar sgra brñan gyi ni sgra || gźan gyi rnam rig las byuṅ ba || rnam rtog med ciṅ bzo med la || phyi daṅ naṅ la mi gnas ltar || de bźin de bźin gśeg spa’i gsuṅ || gźan gyi rnam rig las byuṅ ba || rnam par rtog med bsam med pa || phyi daṅ naṅ na gnas ma yin || nam mkha’ bźin źes bya ba ni || cuṅ zad med ciṅ snaṅ ba med || dmigs pa med ciṅ rten med la || mig gi lam las rab ’das pa || gzugs med bstan du med pa yi || mkha’ la ji ltar mtho daṅ dma’ || mthoṅ yaṅ de ni de ltar min || de bźin saṅs rgyas thams cad la || mthoṅ yaṅ de ni de ltar min || sa bźin źes bya ba ni | ji ltar sa las skye ba kun || rtog med sa la brten nas ni || ’phel daṅ bstan daṅ yaṅs ’gyur ltar || de bźin rdzogs pa’i saṅs rgyas sa || rnam rtogs med pa la brten nas || ’gro ba’i dge ba’i rtsa ba ni || ma lus par ni ’phel bar ’gyur || dpe rnams kyis bsdus pa’i don ni || ’bad rtsol med par bya ba ’ga’ || byed pa mthoṅ med de bas na || gdul bya’i the tshom bcad pa’i phyir || dpe rnams dgu ni bstan pa yin || gaṅ du dpe dgu po ’di dag | rgyas par rab tu bstan gyur pa || mdo sde yi ni miṅ ñid kyis || de yi dgos pa bstan pa ñid || thos pa las byuṅ śes pa yi || snaṅ ba rgya chen ’dis brgyan pa’i || blo ldan myur du saṅs rgyas kyi || spyod yul kun la ’jug par ’gyur || de don bai ḍūr brgya byin gyi || gzugs brñan la sogs dpe dag ni || rnam pa dgu brjod de la ni || de yi bsdus don ṅes par gzuṅ || ston daṅ gsuṅ daṅ khyab pa daṅ || sprul daṅ ye śes sbro ba daṅ || thugs gsuṅ sku yi gsaṅ ba daṅ || thugs rje’i bdag ñid thob pa ñid || ’bad rtsol rgyun kun rab źi ba || rnam par rtog pa med pa’i thugs || dri med bai ḍūr brgya byin gyi || gzugs brñan śar ba la sogs bźin || ’bad rtsol źi ba dam bca’ ste || rtog med thugs ni gtan tshigs so || raṅ bźin don ni grub don du || dpe ni brgya byin gzugs sogs yin || ’dir ni skabs don ’di yin te || ston pa la sogs rnam dgu ni || ston pa skye ’chi daṅ bral ba || ’bad pa med par rab tu ’jug | 1 || don ’di ñid kyi dbaṅ du byas te dpe bsdu ba’i tshigs su bcad pa bźi ste || gaṅ źig brgya byin rṅa daṅ sprin bźin daṅ || tshaṅs ñi rin chen yid bźin nor rgyal bźin || sgra sñan nam mkha’ sa bźin srid pa’i bar || ’bad med gźan don byed de rnal ’byor rig | ston pa rin chen lha dbaṅ gzugs brñan bźin || legs par ’doms mdzad lha yi rṅa daṅ ’dra || khyab bdag mkhyen daṅ brtse chen sprin tshogs ni || mtha’ yas ’gro ba srid rtse’i bar du khyab || tshaṅs bźin zag med gnas las ma bskyod par || sprul ba rnam pa du ma rab tu ston || ñi bźin ye śes snaṅ ba rab sbro gaṅ || rnam dag rin chen yid bźin nor ’dra’i thugs || rgyal ba rnams kyi gsuṅ de brag ca bźin du yi ge med || sku ni nam mkha’ bźin du khyab daṅ gzugs med rtag pa ñid || sa bźin ’gro ba dkar po’i chos kyi sman rnams ma lus pa’i || rnam pa kun du gźir gyur pa ni saṅs rgyas sa yin no || yaṅ ji ltar na dpe brjod pa ’dis || saṅs rgyas bcom ldan ’das rnams rtag tu skye ba med ciṅ ’gag pa med pa yin || skye ba daṅ ni ’gag par mthoṅ ba daṅ | ’di dag gis saṅs rgyas kyi phrin las ’gro ba thams cad du lhun gyis grub pa rgyun mi ’chad par bstan pa yin źe na | dag pa bai ḍūrya ’dra yi || sems las saṅs rgyas mthoṅ ba’rgyu || de dag pa ni mi zlogs pa’i || dad pa’i dbaṅ po brtas pa ñid || dge ba skye daṅ ’jig pas na || saṅs rgyas gzugs ni skye daṅ ’jig || brgya byin bźin du thub pa ni || chos kyi sku la skye ’jig med || de bźin du ni ’bad med par || skye med ’gag med chos sku las || srid pa ji srid gnas bar du || ston pa la sogs mdzad pa ’jug || dpe ’di rnams kyis bsdus pa yi || don ni ’di yin rim pa yaṅ || sṅa ma phyi mas chos mi mthun || spaṅs pa’i sgo nas brjod pa yin || saṅs rgyas gzugs brñan lta bu ste || dbyaṅs daṅ mi ldan de ’dra min || lha yi rṅa bźin thams cad du || don byed min pa de ’dra min || sprin chen daṅ mtshuṅs don med pa’i || sa bon spoṅ min de ’dra’aṅ min || tshaṅs chen bźin de gtan du ni || smin par byed min de ’dra’aṅ min || ñi ma’i gzugs bźin gtan du ni || mun pa ’joms min de ’dra’aṅ min || yid bźin nor ’dra ’byuṅ ba ni || rñed par mi dka’ de ’dra’aṅ min || sgra brñan bźin de rkyen las ni || ’byuṅ bas de daṅ ’dra ba’aṅ min || nam mkha’ daṅ ’dra dge ba yi || gźi min de daṅ ’dra ba’aṅ min || ’jig rten ’jig rten las ’das pa || ’gro ba’i phun tshogs ma lus pa || de gnas pa yi rten yin phyir || sa yi dkyil ’khor dag daṅ ’dra || saṅs rgyas byaṅ chub la brten nas || ’jig rten ’das pa’i lam byuṅ phyir || dge ba’i las lam bsam gtan daṅ || tshad med pa daṅ gzugs med ’byuṅ ||

In a similar manner, the Buddha Discharges the rain of the Highest Doctrine From the clouds of Compassion, with no searching thought, For [bringing] the crops of virtue among the living beings. || 43 || Just as the clouds discharge the rain, Agitated by the wind, upon the earth where The people behave in the path of virtuous actions; Similarly, the cloud that is the Buddha Pours the rain of the Highest Doctrine As the virtues are increased in the world Owing to the wind of Compassion. || 44 || Bearing Wisdom and Compassion, Abiding in the celestial sphere Without affecting anything, neither perishable nor imperishable, And being the womb of the pure water Of meditation and mystical formulas, The cloud-like chieftain of sages Causes the pure crops in various worlds. || 45 || With reference to the unequality of receptacles in measure, (Kārikā 31) Cool, sweet, clear, soft, and light Is the rain descending from the cloud, But having touched on earth the places filled with salt, etc., Becomes of tastes of much variety; Similar is the rain of the 8-fold Holy Path, Descending from the cloud, the womb abundant with Compassion, But, owing to the variety of conditions of individuals, It assumes many kinds of taste in the living beings. || 46 || On the impartial attitude, (Kārikās 32-34) Those who have faith in the Highest Vehicle, Those of intermediate nature, and those who resist the Doctrine, These are the three kinds of living beings, And have similarity with men, peacocks and ghosts, respectively. || 47 || Towards the end of the summer, being of no cloud, Men and those birds who cannot fly in the sky Experience sufferings [from lack of rain]; In the rainy season, however, because of much rainfall, The ghosts in the ground experience sufferings; In the case of the living beings in the world, Those desirous of the Doctrine and those hostile to it, The non-arising and the arising of the water of Doctrine From the clouds of Compassion [cause suffering in each turn]; This is the point of similarity. || 48 || Discharging the gross drop of rain, hail and lightning, The cloud does not care about the subtle living beings; Nor about those who are on a trip in the mountains; Similarly, the one who holds the waters of Wisdom and Compassion, [Discharging them] with various means, methods and rules, subtle or gross, Does not mind anywhere those who are of Defilements, Whether [in the burst of] egoistic view or in a dormant state. || 49 || On [the function of] calming the fire of Suffering, (Kārikās 35-37) The [succession] of birth and death in beginningless time Is the Saṃsāra, in whose course there are five Paths, And in these five Paths, there is no happiness, Just as excretion has no good smell at all; Its suffering is constant and as if produced from The contact with fire, swords, ice, salt and so forth; But, to pacify it, the cloud of Compassion Lets fall the great rain of the Highest Doctrine. || 50 || Having known that the transmigration [from heaven], Is the suffering among gods, and, for the human beings, The searching for the objects of desire is the suffering, The Wise men never seek for the best glory among gods and men; It is because of their Transcendental Intellect, Because of their following the faith in the Buddha’s words, And [consequently], because of their realizing analytically, “This is suffering, this is its cause, and this is its extinction”. || 51 || Illness is to be cognized, its cause removed, Health should be attained, and a remedy used; Like that, Suffering, its Cause, Extinction and the Path, Are to be cognized, removed, touched and observed. || 52 || (IV) It is said that [the Buddha’s apparitional form] is like the great Brahmā. (Kārikās 38-41) Just as Brahmā, without moving from his palace, Manifests his apparition, without any effort, In the world of gods everywhere; || 53 || Similarly, the Buddha, without moving from the Absolute Body, Comes to the sight of the worthy, without any effort, With his apparitional form, in all the worlds. || 54 || Just as with Brahmā, though he never moves from his palace, His manifestation, always pervading the World of Desire, Is seen by gods and causes them to remove the desire of objects lit); Similarly with the Lord, though not moving from the Absolute Body. His sight is seen by the worthy people, in all the worlds, And causes them to remove all the stains forever. || 55 || Because of his own original vow, And of the pure experiences of the multitudes of gods, Brahmā manifests his apparition without any effort; Similar is the Buddha, by means of his Apparitional Body. || 56 || On the invisibility [of the Apparitional form to some people], (Kārikā 42) Descent from [the Tuṣita], entrance in the womb, Birth, and the arrival at his father’s palace, Merry life [in the harem], wandering in solitude, The victory over the Evil One, The attainment of the Supreme Enlightenment, And the teaching of the Path leading to the city of Peace, The Buddha, though demonstrating such events, Does not come to the eye-sight of those who are unhappy. || 57 || (V) It is said that the Buddha [in his Wisdom] is like the sun. (Kārikā 43) When the sun becomes shining, at one and the same time The lotus flowers awake and the Kumuda folds its flowers; But the sun has no discrimination in regard to the water-born flowers. Similar is the sun of the Saint [in his acts] in the world In regard to the awakening of virtues and closing of defects. || 58 || (On the two kinds of people compared to the two kinds of waterborn flowers). There are two kinds among the living beings: one is the non-converts and the other is the converts. Of them, with reference to the converts, there are the simile of the sun-lotus and the simile of the receptacle of pure water. Just as the sun, without thought-construction, With his own rays, simultaneously everywhere, Lets the lotus flowers come to blośom, And lets the other come to ripeness; || 59 || Similarly, the sun that is the Buddha, With the rays of the Highest Doctrine, Appears with no thought-construction, Upon the converts resembling lotus flowers. || 60 || With the body of the Absolute and that of Apparition, Arising in the sky of the Seat of Enlightenment, The sun of Omniscience pervades the world With the rays of the Transcendental Wisdom; || 61 || From which, everywhere in the [mind of] converts Who are like receptacles of pure water, Appear simultaneously innumerable reflections Of that sun which is the Lord. || 62 || Thus the Buddhas, though they are non-discriminative, manifest themselves with visible forms and by teaching among the three categories of living beings according to order. With reference to this order, there is a simile of mountains: (Kārikās 44-45) Although the sun of the Buddha pervades Always and everywhere the sky-like Universe, He casts his rays upon the converts Who are like mountains, according to their merit. || 63 || Just as, in this world, the sun, Spreading out his thousands of glorious rays, Rising and illuminating the whole world, Shines upon the mountains, high, middle, and low, gradually; Upon the groups of living beings, according to their order. || 64 || On the superiority of [the Buddha’s] light to [that of the sun], (Kārikās 46-47) Of the sun, there does not exist the all-pervadingness In all kinds of lands and in the whole sky, Nor does he show all things knowable [by removing] The thicket of the darkness of ignorance; But those who are of the nature of Compassion, Illuminate the world with spreading bands of rays, Produced from each hair and filled with various colours, And manifest all things knowable. || 65 || When the Buddhas enter the city; Those who are of no eyes perceive the object, And, having seen it, cognize how to remove the net of harm, And [likewise] even those blinded by ignorance, Who have fallen into the sea of the Phenomenal World, And are obscured by the darkness of false views, Have their intellect illumined by the light of the sun of the Buddha, And come to perceive the Truth unseen before. || 66 || (VI) It is said that [the Buddha’s mind in its acts] has a resemblance to the wish-fulfilling gem. (Kārikās 48-50) Just as the wish-fulfilling gem, Though itself is of no thought-construction, Fulfils all desires of those Living in the same region, separately; || 67 || Similarly, those who are of different inclinations, Having approached the wish-fulfilling gem of the Buddha, Come to hear the Truth in its various aspects. But the Buddha has no discrimination regarding them. || 68 || Just as the precious jewel, having no thought-construction, Produces the desired treasure, without effort, for others; Similarly, the Lord always benefits others, without effort, According to their merit, as long as the world exists. || 69 || It is said that the Buddhas are difficult to obtain. (Kārikā 51) Here, in this world, it is quite rare To obtain the pure gem, even though the people so much Long for it in the depth of the ocean or under the ground; Similarly, the sight of Buddha should be known as Not easily achieved in this luckleś world By those whose mind is afflicted by various passions. || 70 || (VII) It is said that [the Buddha in his voice] is like an echo. (Kārikās 52-53) Just as the sound of an echo Arising from the voice of others Is of no discrimination and of no effort, And has no foundation, either inside or outside; || 71 || In a similar way, the voice of the Buddha Arising through the voice of others Is of no discrimination and of no effort, And has no foundation, either inside or outside. || 72 || (VIII) It is said that [the Buddha’s body is] like space. (Kārikās 54-55) Being immaterial and invisible, Without support and without foundation, Surpaśing the way of eye-sight, Formless and incapable of being shown, || 73 || Though being so, the sky is seen as low and high, But, in reality, it is not like that; Similarly, all kinds of forms are seen in the Buddha, But, in reality, the Buddha is not like that. || 74 || (IX) It is said that [the Buddha as the foundation of all activities] is like the earth. (Kārikās 56-57) Just as all plants, Taking resort to the earth Which has no searching thought, Come to grow, thrive and expand; || 75 || Similarly, the roots of virtues in the world, Taking resort to the ground of the Buddha Who has no searching thought, Proceed completely towards growth. || 76 || (§3. Summarized Meaning of the Illustrations given by the Commentator.) Summarized meaning of these examples is as follows: The performance of actions without effort Cannot be seen by us. Therefore, The nine-fold examples have been related In order to clear the doubts of the converts. || 77 || Its purpose [of teaching] is explained By the very name of that Scripture, Where these nine illustrations Are demonstrated in detail. || 78 || Adorned with this light of the great wisdom Which is the result of study, The wise men enter rapidly In the whole region of the Buddha. || 79 || For this reason, there are nine examples Illustrated by the reflection of Indra On the surface of Vaiḍūrya stone, and the rest. In this sense, you should know their summarized meaning; || 80 || [Namely]: appearance, teaching, pervasion, Transformation and emanation of Wisdom, Secrecy in acts by mind, speech and body, And acquisition of those whose nature is of Compassion. || 81 || [The Buddha’s] mind, being of no thought-construction, Is such in which all the movements of effort are pacified As given in the examples, beginning with the arising Of the reflection of Indra on the pure Vaiḍūrya stone. || 82 || The ‘proposition’ here the pacification of effort, The ‘logical reason’ is the non-discriminativeness of mind, And, in order to establish the subject in discussion’, There are given ‘examples’, the form of Indra, etc. || 83 || And here the ‘subject in discussion’ is that These nine, ‘appearance’ and the rest, Are manifested without any effort And without birth or death of the Preceptor. || 84 || (§4. Summary of examples given in Kārikās.) With reference to this meaning (or subject), we have other four ślokas, being the summary of all the examples. (Kārikās 58-61) The one who acts for the sake of others, Without effort, as long as the world exists, Like Indra, like the divine drum, like clouds, Like Brahmā, like the sun, like the wish-fulfilling gem, Like an echo, like the sky and like the earth, . . . That is [the Buddha] who knows a means [of precept]. || 85 || The excellent teacher has an appearance Like the reflection of the chief of gods on the jewel, His voice is like the [sound of] the divine drum, Having the great sphere of the clouds of Wisdom and Mercy, He pervades an unlimited number of living beings, Up to the highest limit of existence. || 86 || Like Brahmā; the Buddha Shows himself variously with the apparitional forms, Without moving from the immaculate place; Like the sun, he shines always, spreading the light of Wisdom; And his mind [acts] like the wish-fulfi1ling gem. || 87 || Like an echo is the Buddha’s voice, Not being expressed by letters; Like space is his body, Being all-pervading, formless and eternal; And like the earth is the State of Buddha in this world, Being the seat of all virtues, the remedy of the whole world. || 88 || (§5. Non-origination and Non-extinction of the Buddhahood.) Why, then, in this exposition of examples, is the Buddha, who is always of neither origination nor extinction, explained to be seen with appearance and disappearance and as having actions, to work among all living beings, without effort and without interruption? [To answer this question, there are three verses]. Like the Vaiḍūrya stone, the purity in the mind Is the cause of the Buddha’s appearance, And this purity of mind is intensified By the irresistible faculty of faith. || 89 || Owing to the appearance and disappearance of purity, The forms of the Buddha appear and disappear; But, in his Body of the Absolute that is like Indra, The Lord does never appear nor disappear. || 90 || Thus, his actions, apparition and the rest, Are manifested without any effort, From the Absolute Body, which never arises nor disappears, As long as the world exists. || 91 || (§6. The Point of Diśimilarity.) This is the summarized meaning of similes And this very order is told in order to show That the diśimilarity of the former example [With the Buddha] is removed by the latter one. || 92 || Buddhahood is like the reflection [of Indra], But the reflection, being of no voice, is not like that; [Being endowed with voice, the Buddha] is like The divine drum, which however does not match him, Since it is not everywhere making benefits. || 93 || [Being beneficial everywhere], he is like a big cloud, Which however, having no seed of virtue, is not like him; [Being the root of virtue], he is like great Brahmā, But, being unable to ripen perfectly, Brahmā not like him. || 94 || [As the cause of perfect maturity], he is like the sun, But the sun cannot remove darkness fully, so it is not like him, [As the darkness-breaker], he is like the wish-fulfilling gem, Which, however, is not as difficult to get as he is. || 95 || The Buddha has a resemblance to an echo, Which however, being a production of causes, is not like him, [Being of no causes] he has a resemblance to space, Which, not being the basis of virtues, is not like him. || 96 || The Buddha resembles the region of the earth, Since he is the ground and foundation For the achievement of all the virtues Of living beings, mundane and supermundane. || 97 || By resorting to the Buddha’s Enlightenment, There arises the supermundane Path, and hence, There emerges the Path of virtuous actions, Consisting or meditation, the immeasurable mind And the absorption in the Immaterial Sphere. || 98 ||

iti ratnagotravibhāge mahāyānottaratantraśāstre tathāgatakṛtyakriyādhikāraś caturthaḥ paricchedaḥ ślokārthasaṃgrahavyākhyānataḥ samāptaḥ || 4 ||

常住諸世間有如是諸業一時非前後作如是妙業

theg pa chen po rgyud bla ma’i bstan bcos dkon mchog gi rigs rnam par dbye ba las || de bźin gśegs pa’i phrin las mdzad pa’i skabs te le’u bźi pa’o || || tshigs su bcad pa’i don gyis bsdus pa’i bśad pa rdzogs so || ||

Finished is the fourth chapter entiled ‘the Acts or the Buddha’, in the ANALYSIS OF THE GERM OF THE JEWELS, a Treatise on the Ultimate Doctrine of the Great Vehicle with the commentary [named], the Summary of Meaning of the ślokas.

CHAPTER V. THE MERITS OF FAITH

XVIII. THE MERITS OF HAVING FAITH IN THE DOCTRINE OF THE ESSENCE OF BUDDHAHOOD

ataḥ parameṣv eva yathāparikīrtiteṣu sthāneṣv adhimuktānām adhimuktya nuśaṃse ṣaṭ ślokāḥ

論曰。向說四種法。自此已下明有慧人於彼法中能生信心。依彼信者所得功德。說十四偈

’di man chad ni ji skad bsgrags pa’i gnas bźi po ’di dag ñid la lhag par mos pa rnams kyi lhag par mos pa’i phan yon gyi tshigs su bcad pa drug go ||

(§1. The Superiority of Faith over Other Virtues in Regard to Their Merits.) Hereafter, with reference to the advantage of faith possessed by those who are believing in these [4] subjects which have been duly described above, we have six ślokas.

buddhadhātur buddhabodhir buddhadharmā buddhakṛtyam |
gocaro ’yaṃ nāyakānāṃ śuddhasattvair apy acintyaḥ || 1 || iha jinaviṣaye ’dhimuktabuddhir guṇagaṇabhājanatām upaiti dhīmān |
abhibhavati sa sarvasattvapuṇya prasavam acintyaguṇābhilāṣayogāt || 2 || yo dadyān maṇisaṃskṛtāni kanakakṣetrāṇi bodhyarthiko buddhakṣetrarajaḥsamāny aharaho dharmeśvarebhyaḥ sadā |
yaś cānyaḥ śṛṇuyād itaḥ padam api śrutvādhimucyed ayaṃ tasmād dānamayāc chubhād bahutaraṃ puṇyaṃ samāsāsādayet || 3 || yaḥ śīlaṃ tanuvāṅmanobhir amalaṃ rakṣed anābhogavad dhīmān bodhim anuttarām abhilaṣan kalpān anekān api |
yaś cānyaḥ śṛṇuyād itaḥ padam api śrutvādhimucyed ayaṃ tasmāc chīlamayāc chubhād bahutaraṃ puṇyaṃ samāsādayet || 4 || dhyāyed dhyānam apīha yas tribhuvanakleśāgninirvāpakaṃ divyabrahmavihārapāramigataḥ saṃbodhyupāyācyutaḥ |
yaś cānyaḥ śṛṇuyād itaḥ padam api śrutvādhimucyed ayaṃ tasmād dhyānamayāc chubhād bahutaraṃ puṇyaṃ samāsādayet || 5 || dānaṃ bhogān āvahaty eva yasmāc chīlaṃ svargaṃ bhāvanā kleśahānim |
prajñā kleśajñeyasarvaprahāṇaṃ sātaḥ śreṣṭhā hetur asyāḥ śravo ’yam || 6 || eṣāṃ ślokānāṃ piṇḍārtho navabhiḥ ślokair veditavyaḥ |
āśraye tatparāvṛttau tadguṇeṣv arthasādhane |
caturvidhe jinajñānaviṣaye ’smin yathodite || 7 || dhīmān astitvaśaktatvaguṇavattvādhimuktitaḥ |
tathāgatapadaprāptibhavyatām āśu gacchati || 8 || asty asau viṣayo ’cintyaḥ śakyaḥ prāptuṃ sa mādṛśaiḥ |
prāpta evaṃguṇaś cāsāv iti śraddhādhimuktitaḥ || 9 || chandavīryasmṛtidhyānaprajñādiguṇabhājanam |
bodhicittaṃ bhavaty asya satataṃ pratyupashitam || 10 || tac cittapratyupasthānād avivartyo jinātmajaḥ |
puṇyapāramitāpūripariśuddhiṃ nigacchati || 11 || puṇyaṃ pāramitāḥ pañca tredhā tadavikalpanāt |
tatpūriḥ pariśuddhis tu tadvipakṣaprahāṇataḥ || 12 || dānaṃ dānamayaṃ puṇyaṃ śīlaṃ śīlamayaṃ smṛtam |
dve bhāvanāmayaṃ kṣāntidhyāne vīryaṃ tu sarvagam || 13 || trimaṇḍalavikalpo yas taj jñeyāvaraṇaṃ matam |
mātsaryādivipakṣo yas tat kleśāvaraṇaṃ matam || 14 || etatprahāṇahetuś ca nānyaḥ prajñām ṛte tataḥ |
śreṣṭhā prajñā śrutaṃ cāsya mūlaṃ tasmāc chrutaṃ param || 15 || itīdam āptāgamayuktisaṃśrayād udāhṛtaṃ kevalam ātmaśuddhaye |
dhiyādhimuktyā kuśalopasaṃpadā samanvitā ye tadanugrahāya ca || 16 || pradīpavidyunmaṇicandrabhāskarān pratītya paśyanti yathā sacakṣuṣaḥ |
mahārthadharmapratibhāprabhākaraṃ muniṃ pratītyedam udāhṛtaṃ tathā || 17 || yad arthavad dharmapadopasaṃhitaṃ tridhātusaṃkleśanibarhaṇaṃ vacaḥ |
bhavec ca yac chāntyanuśaṃsadarśakaṃ tad uktam ārṣaṃ viparītam anyathā || 18 || yat syād avikṣiptamanobhir uktaṃ śāstāram ekaṃ jinam uddiśadbhiḥ |
mokṣāptisaṃbhārapathānukūlaṃ mūrdhnā tad apy ārṣam iva pratīcchet || 19 || yasmān neha jināt supaṇḍitatamo loke ’sti kaścit kvacit sarvajñaḥ sakalaṃ sa veda vidhivat tattvaṃ paraṃ nāparaḥ |
tasmād yat svayam eva nītam ṛṣiṇā sūtraṃ vicālyaṃ na tat saddharmapratibādhanaṃ hi tad api syān nītibhedān muneḥ || 20 || āryāṃś cāpavadanti tannigaditaṃ dharmaṃ ca garhanti yat sarvaḥ so ’bhiniveśadarśanakṛtaḥ kleśo vimūḍhātmanām |
tasmān nābhiniveśadṛṣṭimaline tasmin niveśyā matiḥ śuddhaṃ vastram upaiti raṅgavikṛtiṃ na snehapaṅkāṅkitam || 21 || dhīmāndyād adhimuktiśuklavirahān mithyābhimānāśrayāt saddharmavyasanāvṛtātmakatayā neyārthatattvagrahāt |
lobhagredhatayā ca darśanavaśād dharmadviṣāṃ sevanādārād dharmabhṛtāṃ ca hīnarucayo dharmān kṣipanty arhatām || 22 || nāgner nograviṣādaher na vadhakān naivāśanibhyas tathā bhetavyaṃ viduṣām atīva tu yathā gambhīradharmakṣateḥ |
kuryur jīvitaviprayogam analavyālārivajrāgnayas tad dhetor na punar vrajed atibhayām āvīcikānāṃ gatim || 23 || yo ’bhīkṣṇaṃ pratisevya pāpasuhṛdaḥ syād buddhaduṣṭāśayo mātāpitrarihad vadhācaraṇakṛt saṃghāgrabhetā naraḥ |
syāt tasyāpi tato vimuktir aciraṃ dharmārthanidhyānato dharme yasya tu mānasaṃ pratihataṃ tasmai vimuktiḥ kutaḥ || 24 || ratnāni vyavadānadhātum amalāṃ bodhiṃ guṇān karma ca vyākṛtyārthapadāni sapta vidhivad yat puṇyam āptaṃ mayā |
teneyaṃ janatāmitāyuṣam ṛṣiṃ paśyed anantadyutiṃ dṛṣṭvā cāmaladharmacakṣurudayād bodhiṃ parām āpnuyāt || 25 || eṣām api daśānāṃ ślokānāṃ piṇḍārthas tribhiḥ ślokair veditavyaḥ |
yataś ca yan nimittaṃ ca yathā ca yad udāhṛtam |
yan niṣyandaphalaṃ ślokaiś caturbhiḥ paridīpitam || 26 || ātmasaṃrakṣaṇopāyo dvābhyām ekena ca kṣateḥ |
hetuḥ phalam atha dvābhyāṃ ślokābhyāṃ paridīpitam || 27 || saṃsāramaṇḍalakṣāntir bodhiprāptiḥ samāsataḥ |
dvidhā dharmārthavādasya phalam antyena darśitam || 28 ||

佛性佛菩提佛法及佛業諸出世淨人所不能思議此諸佛境界若有能信者得無量功德勝一切眾生以心佛菩提不思議果報得無量功德故勝諸世間若有人能捨摩尼珠珍寶遍布十方界無量佛國土為心佛菩提施與諸法王是人如是施無量恆沙劫若復有人聞妙境界一句聞已復能信過施福無量若有智慧人奉持無上戒身口意業淨自然常護持為心佛菩提如是無量劫是人所得福不可得思議若復有人聞妙境界一句聞已復能信過戒福無量若人入禪定焚三界煩惱過天行彼岸無菩提方便若復有人聞妙境界一句聞已復能信過禪福無量無慧人能捨唯得富貴報修持禁戒者得生人天中修行斷諸障非慧不能除慧除煩惱障亦能除智障聞法為慧因是故聞法勝何況聞法已復能生信心此十四偈以十一偈略釋應知。偈言身及彼所轉功德及成義示此四種法唯如來境界智者信為有及信畢竟得以信諸功德速證無上道究竟到彼岸如來所住處信有彼境界彼非可思議我等可得彼彼功德如是唯深信勝智欲精進念定修智等功德無上菩提心一切常現前以常現前故一切常現前以常現前故名不退佛子彼岸淨功德畢竟能成就五度是功德以不分別三畢竟及清淨以離對治法施唯施功德以離對治法施唯施功德持戒唯持戒餘二度修行謂忍辱禪定精進遍諸處慳等所治法名為煩惱障虛分別三法是名為智障遠離彼諸障更無餘勝因唯真妙智慧是故般若勝彼智慧根本所謂聞慧是以聞慧生智是故聞為勝又自此已下明向所說義。依何等法說。依何等義說。依何等相說。初依彼法故。說二偈我此所說法為自心清淨依諸如來教修多羅相應若有智慧人聞能信受者我此所說法亦為攝彼人自此已下次依彼義故。說二偈依燈電摩尼日月等諸明一切有眼者皆能見境界依佛法光明慧眼者能見以法有是利故我說此法自此已下次依彼相故。說二偈若一切所說有義有法句能令修行者遠離於三界及示寂靜法最勝無上道佛說是正經餘者顛倒說自此已下依護法方便故。說七偈雖說法句義斷三界煩惱無明覆慧眼貪等垢所纏又於佛法中取少分說者世典善言說彼三尚可受何況諸如來遠離煩惱垢無漏智慧人所說修多羅 (very difficult to identify with sanskrit) 以離於諸佛一切世間中更無勝智慧如實知法者如來說了義彼不可思議思者是謗法不識佛意故謗聖及壞法此諸邪思惟煩惱愚癡人妄見所計故故不應執著邪見諸垢法以淨衣受色垢膩不可染自此已下依謗正法故。說三偈愚不信白法邪見及憍慢過去謗法障執著不了義著供養恭敬唯見於邪法遠離善知識親近謗法者樂著小乘法如是等眾生不信於大乘故謗諸佛法自此已下依謗正法得惡果報故。說六偈智者不應畏怨家蛇火毒因陀羅霹靂刀杖諸惡獸師子虎狼等彼但能斷命不能令人入可畏阿鼻獄應畏謗深法及謗法知識決定令人入可畏阿鼻獄雖近惡知識惡心出佛血及殺害父母斷諸聖人命破壞和合僧及斷諸善根以繫念正法能解脫彼處若復有餘人誹謗甚深法彼人無量劫不可得解脫自此已下依於說法法師生敬重心故。說二偈若人令眾生學信如是法彼是我父母亦是善知識彼人是智者以如來滅後迴邪見顛倒令入正道故自此已下依彼說法所得功德。以用迴向故。說三偈三寶清淨性菩提功德業我略說七種與佛經相應依此諸功德願於命終時見無量壽佛無邊功德身我及餘信者既見彼佛已願得離垢眼成無上菩提自此已下略說句義。偈言依何等法說依何等義說依何等相說如彼法而說如彼義而說如彼相而說彼一切諸法六行偈示現護自身方便以七行偈說明誹謗正法故有三行偈六偈示彼因以二偈示現於彼說法人深生敬重心大眾聞忍受得彼大菩提略說三種法示現彼果報

saṅs rgyas khams daṅ saṅs rgyas byaṅ chub daṅ | saṅs rgyas chos daṅ saṅs rgyas phrin las te || dag pa’i sems kyis kyaṅ ni bsam bya min || ’di ni ’dren pa rnams kyi spyod yul yin || blo ldan rgyal ba’i yul ’di la mos pa || saṅs rgyas yon tan tshogs kyi snod gyur te || bsam med yon tan tshogs la mṅon dga’ bas || sems can kun gyi bsod nams zil gyis gnon || gaṅ źig byaṅ chub don du gñer bas gser bźin nor bus spras pa ni || saṅs rgyas źiṅ rdul mñam pa ñin re chos rgyal ñid la rtag ’bul ba || gźan gnag ’di las tshig tsam thos śiṅ thog nas kyaṅ ni mos na ’di || sbyin pa las byuṅ dge ba de las bsod nams ches maṅ thob par ’gyur || blo ldan gaṅ źig bla med byaṅ chub ’dod pas bskal pa du mar yaṅ || lus ṅag yid kyi ’bad pa med par tshul khrims dri med sruṅ byed la || gźan dag ’di las tshig tsam thos || śiṅ thos nas kyaṅ ni mos na ’di || tshul khrims las khyuṅ dge ba de las bsod nams ches maṅ thob par ’gyur || gaṅ źig ’di na srid pa gsum gyi ñon moṅs me ’joms bsam gtan ni || lha daṅ tshaṅs gnas mthar son rdzogs pa’i byaṅ chub ’pho med thabs bsgoms la || gźan gaṅ ’di las tshig tsam thos śiṅ thos nas kyaṅ ni mos na ’di || bsam gtan las byuṅ dge ba de las bsod nams ches maṅ thob bar ’gyur || gaṅ źig sbyin pas loṅs spyod dag ni sgrub byed ciṅ || khrims gyis mtho ris bsgoms pas ñon moṅs spoṅ byed la || śes rab ñon moṅs śes bya kun spoṅ de yi phyir || ’di mchog ñid de de yi rgyu ni ’di thos yin || tshigs su bcad pa ’di rnams kyi don ni || tshigs su bcad pa dgus bśad par rig par bya ste | gnas daṅ de ni gyur pa daṅ || de yi yon tan don grub ste || rgyal ba yin mkhyen pa’i yul || rnam bźi ji skad brjod ’di la || blo ldan yod daṅ nus ñid daṅ || yon tan ldan par mos pas na || myur du de bźin gśegs pa yi || go ’phaṅ ’thob pa’i skal ldan ’gyur || bsam mi khyab pa’i yul ’di ni || yod daṅ bdag ’dras thob ñus daṅ || thob pa ’di ’dra’i yon tan daṅ || ldan źes dad pas mos pa’i phyir || ’dun brtson dran daṅ bsam gtan daṅ || śes rab la sogs yon tan snod || byaṅ chub sems ni de dag la || rtag tu ñe bar gnas par ’gyur || de ni rtag tu ñer gnas pas || rgyal ba’i sras po phyir mi ldog || bsod nams pha rol phyin rdzogs daṅ || yoṅs su dag pa ñid du ’gyur || bsod nams pha rol phyin pa lṅa || de la rnam gsum rtog med pas || de rdzogs yoṅs su dag pa ni || de yi mi mthun phyogs spaṅs phyir || sbyin byuṅ bsod nams sbyin pa de || tshul khrims las byuṅ tshul khrims yin || bzod daṅ bsam gtan gñis dag ni || sgom byuṅ brtson ’grus kun tu ’gro || ’khor gsum rnam par rtog pa gaṅ || de ni śes bya’i sgrib par ’dod || ser sna la sogs rnam rtgo gaṅ || de ni ñon moṅs sgrib par ’dod || śes rab las gźan ’di dag ni || spoṅ rgyu gźan med de yi phyir || śes rab chog yin de bźi ni || thos pa de phyir thos pa mchog || de ltar yid ches luṅ daṅ rigs pa la || brten nas bdag ñid ’ba’ źig dag phyir daṅ || gaṅ dag mos dge phun sum tshogs ldan blo || de dag rjes su gzuṅ phyir ’di bśad ṅo || ji ltar bśad pa ’di las brtsams te tshigs su bcad pa || ji ltar sgron glog nor bu ñi zla la || brten nas mig daṅ ldan pa lta ba bźin || de bźin don chen chos spobs ’od mdzad pa || thub la brten nas ’di ni rab tu bśad || gaṅ bśad pa de las brtsams te tshigs su bcad pa || gaṅ źig don ldan chos daṅ ñer ’brel źiṅ || khams gsum kun nas ñon moṅs spoṅ byed gsuṅ || źi ba’i phan yon ston par mdzad pa gaṅ || de ni draṅ sroṅ gsuṅ yin bzlog pa gźan || gaṅ gis bśad pa de las brtsams te tshigs su bcad pa || gaṅ źig rgyal ba’i bstan pa ’ba’ źig gis || dbaṅ byas rnam g-yeṅ med yid can gyis bśad || thar pa thob pa’i lam daṅ rjes mthun par || de yaṅ draṅ sroṅ bka’ bźin spyi bos blaṅ || bdag bsruṅ ba’i thabs las brtsams te tshigs su bcad pa | gaṅ phyir rgyal las ches mkhas ’ga’ yaṅ ’jig rten ’di na yod min te || ma lus de ñid mchog tshul bźin kun mkhyen gyis mkhyen gźan min pa || de phyir draṅ sroṅ raṅ ñid kyis gźag mdo sde gaṅ yin de mi dkrub || thub tshul gźig phyir de yaṅ dam chos la ni gnod pa byed par ’gyur || ñon moṅs rmoṅs bdag rnams kyis ’phags la skur pa daṅ || des gsuṅs chos la brñas gaṅ de kun źen ltas byas || des na źen lta’i dri can de la blo mi sbyar || gos gtsaṅ tshon gyis rnam bsgyur snum gyis gos pa min || ñams pa’i rgyu las brtsams te tshigs su bcad pa || blo dman phyir daṅ dkar mos bral phyir log pa’i ṅa rgyal bstan phyir daṅ || dam chos phoṅs pas bsgrib pa’i bdag phyir draṅ don de ñid ’dzin pa’i phyir || rñed la brkam phyir lta ba’i dbaṅ phyir chos sun ’byin pa brten phyir daṅ || chos ’dzin bsriṅs phyir mos pa dman phyir dgra bcom rnams kyi chos spoṅ byed || ñams pa’i ’bras bu las brtsams te tshigs su bcad pa || ji ltar zab mo’i chos rnams de bhzin mkhas pa rnams kyis me daṅ ni || mi bzaṅ sbrul gdug gśed || ma daṅ ni thog la’aṅ śin tu ’jigs mi bya || me sbrul dgra daṅ rdo rje’i mes ni srog daṅ bral brtsam byed de || de las mnar med rnams kyi ’gro ba śin tu ’jigs par ’gro mi ’gyur || gaṅ źig yaṅ yaṅ sdig grogs bsten pas saṅs rgyas ṅan sems ldan gyur daṅ || pham dgra bcom gsod pa bya ba min byed mchog tshogs ’byed pa’i mi || de yaṅ chos ñid ṅes par bsams pas myur du de las thar ’gyur gyi || gaṅ źig yid ni chos la sdaṅ ba de la thar pa ga la yod || dgon mchog rnam par byaṅ khams dri med byaṅ chub yon tan phrin las te || don gnas rnam bdun tshul bźin bśad las bdag gis dge ba gaṅ thob pa || des ni ’gro ’di mtha’ yas ’od mṅa’ draṅ sroṅ tshe dpag med mthoṅ źiṅ || mthoṅ nas kyaṅ ni chos mig dri med skyes te byaṅ chub mchog thob śog || tshigs su bcad pa bcu bo ’di dag gis bsdus pa’i don yaṅ tshigs su bcad pa rnam pa gsum gyis rig par bya ste || gaṅ las rgyu mtshan gaṅ phyir ni || ji lta bur ni gaṅ brjod daṅ || rgyu mthun pa ni gaṅ yin de || tshigs su bcad pa bźis bstan to || gñis kyi bdag ñid dag pa yi || thabs daṅ gcig gis ñams ba’i rgyu || de nas tshigs su bcad pa ni || gñis kyis ’bras bu bstan pa yin || ’khor gyi dkyil ’khor bzod pa daṅ || byaṅ chub thob pa’i chos brjod pa’i || mdor na ’bras bu rnam gñis ni || tha ma yis ni bstan pa yin ||

(Kārikās 1-6) The Essence of Buddhahood, the Enlightenment of the Buddha, The Buddha’s Properties, and the Buddha’s Acts, They are inconceivable even to those of the pure mind, Being the exclusive sphere of the Leaders. || 1 || But the wise one, whose intellect accepts the faith In this exclusive sphere of the Buddha, Becomes a receptacle of the whole collection of properties, And, being possessed of the desire [to obtain] The inconceivable properties [of the Buddha], He surpaśes the abundance of merits of all living beings. || 2 || Suppose there were one who, being anxious to obtain the Enlightenment, Would offer golden lands, constructed by jewels As innumerable as the sands in the Buddha’s lands, To the Lord of Doctrine, always, day after day; Another if he hear but one word of this teaching, After hearing of it, would have faith in this Doctrine; The latter would reap merits far more than the merits of an offering. || 3 || Suppose a wise man, being desirous of the Highest Enlightenment, Would keep pure moral conduct by his body, speech and mind, Without effort, in course of innumerable aeons; Another, if he hear but one word of this teaching, After hearing of it, would have faith in this Doctrine; The latter would reap merits far more than the merits of morality. || 4 || Suppose one would give himself up to the mystic absorption; Which suppreśes the fire of defilements in the worlds, And, having been transferred to the abode of Brahman in heaven, Would be irreversible from the means of Enlightenment; Another, if he hear but one word of this teaching, After hearing of it, would have faith in this Doctrine; The latter would reap merits far more than even the merits of the mystic absorption. || 5 || Charity brings people only to [worldly] enjoyment, Morality leads people to the blissful world, And meditation is conducive to the removal of Defilements, But the Transcendental Intellect can remove All [the obscurations of] defilements and ignorance. Therefore, Intellect is the supreme one [of all virtues] And its very source is the study of this Doctrine. || 6 || The summarized meaning of these ślokas should be known by the following 9 verses. The basis [of Buddhahood], its transformation, Its properties and the performance of welfare, In these four aspects of the sphere of Buddha’s Wisdom, Which have been explained above, || 7 || The wise one has become full of faith With regard to its existence, power and virtue, Therefore, he quickly attains the potentialit yOf acquiring the state of the Tathāgata. || 8 || Indeed, as he is full of devotion and faith That there exists ‘this’ inconceivable sphere, That it ‘can’ be realized by one like him, And this sphere, ‘endowed with such virtues’ has been attained, || 9 || So in him the mind intent on Enlightenment, Being a receptacle of virtues like zeal, energy, Memory, contemplation, Transcendental Intellect, etc., Comes to exist always. || 10 || As this mind constantly exists, The son of the Buddha becomes irreversible, And he reaches the accomplishment and the perfect purity, With regard to the Highest of Merits. || 11 || ‘The [Highest of] Merits’ means the [first] Highest virtues, ‘Its accomplishment’ is owing to his being non-discriminative With regard to the three aspects [of activity], And ‘the perfect purity’ is caused by his removal of the opponents. || 12 || Charity is the merit consisting of granting gift, Morality is the merit consisting of moral conduct, And both Patience and Meditation, is that of practice, But Exertion is the merit common to all. || 13 || Discrimination regarding the aspects of activity, That is the Obscuration of Ignorance; The opponents [to the Highest Virtues], jealousy, etc., They are the Obscurations of Defilements. || 14 || But, without the Highest Intellect, The other cannot be the cause of their removal; Therefore, the Highest Intellect is the supreme one of all, And, as the source of it is the study [of this Doctrine], It is this study that is the most important. || 15 || (§2. Authority, Motive, and Characteristics of This Text Being the Correct Doctrine.) [Hereafter we have ślokas mentioning on which basis, for what motive, and how this doctrine has been explained and what characteristics it has. First of all, with reference to the basis and motive, there is one śloka]. (Kārikā 7) Thus, on the basis of the authoritative Scripture and of Logic, This treatise is expounded by me in order to attain Perfect purification for myself, exclusively; At the same time, however, this is in order to aśist Those intelligent people who are endowed with faith And accomplishment of virtues. || 16 || [Next we have one śloka stating how this treatise is explained]. (Kārikā 8) Just as, with the aid of a lamp, of lightning, Of a precious stone, of the moon and the sun, Those possessed of vision can perceive objects; Similarly, I have expounded this treatise Relying upon the Lord who is the sun Manifesting the Doctrine of great welfare. || 17 || [Then we have one śloka stating the characteristics of the correct doctrine]. (Kārikā 9) Whatever the word that is connected with the scriptural texts It pursues the [ultimate] aim [of living beings], Is conducive to removing the Defilements in the Worlds, And can demonstrate the advantage of Quiescence, Such a word is that of the Great Sage, And all others are of perverse character. || 18 || [Next we have one śloka stating by what means this treatise is explained]. (Kārikā 10) Whatever is spoken by those whose mind is not distracted And who refer to the Lord as the only Preceptor, And is favourable to the Path of the [2] Accumulations which lead to Emancipation, That is also to be accepted with respect As if it were taught by the Great Sage. || 19 || (§3. The Means of Preserving Oneself within the Doctrine.) [Here we have two ślokas referring to the means of preserving oneself from becoming deprived (of this Doctrine)] (Kārikās 11-12) Indeed in this world there is no one wiser than the Buddha, No other who is omniscient and knows completely The highest Truth according to the right method; Therefore, the Scripture should not be interpolated, Which is discoursed by the Sage himself, Otherwise, it will do harm to the Highest Doctrine Because of destroying the teaching of the Buddha. || 20 || The fact that people abuse the Sages And blame the doctrine taught by the Sages, All this is the Defilement of those whose nature is foolish And is created by a prejudiced conception; Therefore, your mind should not be attached To the dirt of the prejudiced conception; Indeed, only clean cloth can be dyed But not one that is spoiled by oil and dust. || 21 || (§4. Causes and Results of the loss of the Doctrine.) [With reference to the causes of the loss of the Doctrine, there is one śloka]. (Kārikā 13) Want of intelligence, want of faith in the virtuous Doctrine, Indulgence in false pride, Obscured nature through the rejection of the Highest Doctrine, Interpretation of the conventional sense as the [ultimate] Truth, Greediness, [adherence to] false conception, Devotion to those who hate the Doctrine, Keeping at distance from those who convey the Doctrine, And delighting in the inferior Doctrine, By all this, one becomes deprived of the Doctrine of the Saint. || 22 || [With reference to the result of this loss, there are two ślokas]. (Kārikās 14-15) The wise one need not be so much afraid of fire, Of violent poison of snake, of murder, or of lightning, As he should be afraid of the loss of the profound Doctrine, Because a fire, a snake, an enemy, and lightning, At most, may deprive one of [this] life But one will not go, by these causes, To the most terrible world of Avīci. || 23 || Even one who, repeatedly serving bad friends, Is hostile to the Buddha, and commits the acts Of killing mother, father, and the Saints, And breaks the unity of the Highest Community, Even that one can quickly become delivered from that sin If he meditates upon the meaning of the Doctrine; But, how would it be pośible for the Liberation to arise In one whose mind is hostile to the Doctrine! || 24 || (§5. Conclusion.) [Here, at the end we have one śloka in order to turn the merit acquired by the author through this teaching towards the people]. (Kārikā 16) I have thus duly expounded the subjects, The Jewels, the perfectly pure Essence, The Immaculate Enlightenment, the [Buddha’s] Properties and Acts; By the merit I have acquired through this, May all living beings come to perceive The Lord Amitāyus endowed with infinite light, And, having seen him, may they, owing to the arising Of the immaculate vision of the Doctrine in them, Obtain the Supreme Enlightenment. || 25 || The summary of topics discussed in these 10 ślokas (vv. 16-25) should be known by the following verses. Owing to what basis, for what motive, How and what is expounded [in this treatise], And what is the natural outflow [of the Buddha’s Doctrine], These topics are explained by the [first] ślokas. || 26 || Two ślokas refer to the means of self-protection, And one, to the cause of the loss [of the Doctrine], And then, the [following] two ślokas Explain the result of this loś. || 27 || And finally, the acceptance [of the Doctrine] By those living in the world of Saṃsāra And their acquisition of Enlightenment; In short, these results of teaching of the meaning Of the Doctrine are explained by the last śloka. || 28 ||

iti ratnagotravibhāge mahāyānottaratantraśāstre ’nuśaṃsādhikāro nāma pañcamaḥ paricchedaḥ ślokārthasaṃgrahavyākhyānataḥ samāptaḥ || 5 ||

theg pa chen po rgyud bla ma’i bstan bcos || dkon mchog gi rigs rnam par dbye ba las phan yon gyi le’u ste lṅa ba’o || || tshigs su bcad pa’i don gyis bsdus pa’i bśad pa rdzogs so || ||
theg mchog dam chos rin chen bśad ’di las || bsam yas bsod nams bdag gis gaṅ thob pa || des ni ’gro kun theg mchog dam pa’i chos || rin chen dri ma med pa’i snod gyur cig || ’phags pa mgon po byams pas mdzad pa || theg pa chen po rgyud bla ma’i bstan bcos kyi rnam par bśad pa slob dpon thogs med kyis mdzad bdzad pa rdzogs so || || dpal groṅ khyer chen po dpe med kyi mkhas pa chen po bram ze rin chen rdo rje’i dbon po || paṇḍi ta mkhas pa chen po sad dza na daṅ | lo rtsā ba śākya’i dge sloṅ blo ldan śes rab kyis || groṅ khyer dpe med de ñid du bsgyur ba’o || ||

Thus is finished the fifth chapter entitled ‘the Merits of Faith’ in the ANALYSIS OF THE GERM OF THE JEWELS, a Treatise on the Ultimate Doctrine of the Great Vehicle with the commentary [named] ‘the Summary of meaning of the ślokas’. || 5 ||

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