You are here: BP HOME > TLB > Asaṅga/Maitreya: Ratnagotravibhāga > fulltext
Asaṅga/Maitreya: Ratnagotravibhāga

Choose languages

Choose images, etc.

Choose languages
Choose display
  • Enable images
  • Enable footnotes
    • Show all footnotes
    • Minimize footnotes
DiacriticaDiacritica-helpSearch-help
ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
If you cannot find the letters on your key-board, you may click on the link "Diacritica" to access it for your search.
Choose specific texts..
Asaṅga/Maitreya: Ratnagotravibhāga
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter I: The Matrix of the Tathāgata
Click to Expand/Collapse OptionChapter II: The Matrix of the Tathāgata
Click to Expand/Collapse OptionChapter III: The Properties of the Buddha
Click to Expand/Collapse OptionChapter IV: The Acts of The Buddha
Click to Expand/Collapse OptionChapter V: The Merits of Faith
Click to Expand/Collapse OptionColophon
Back to library
 
 
 
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”. 
Permanent link
Go to Wiki Documentation
Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
Login