kim anena paridīpitam | yato na kiṃcid apaneyam asty ataḥ prakṛtipariśuddhāt tathāgatadhātoḥ saṃkleśanimittam āgantukamalaśūnyatāprakṛtitvād asya | nāpy atra kiṃcid upaneyam asti vyavadānanimittam avinirbhāgaśuddhadharmaprakṛtitvāt |
tata ucyate | śūnyas tathāgatagarbho vinirbhāgair muktajñaiḥ sarvakleśakośaiḥ | aśūnyo gaṅgānadīvālikā vyativṛttair avinirbhāgair amuktajñair acintyair buddhadharmair iti |
evaṃ yad yatra nāsti tat tena śūnyam iti samanupaśyati | yat punar atrāvaśiṣṭaṃ bhavati tat sad ihāstīti yathābhūtaṃ prajānāti | samāropāpavādāntaparivarjanād aparyantaṃ śūnyatālakṣaṇam anena ślokadvayena paridīpitam |
tatra yeṣām itaḥ śūnyatārthanayād bahiścittaṃ vikṣipyate visarati na samādhīyate naikāgrībhavati tena te śūnyatāvikṣiptacittā ucyante | na hi paramārthaśūnyatājñānamukham antareṇa śakyate ’vikalpo dhātur adhigantuṃ sākṣātkartum |
idaṃ ca saṃdhāyoktam | tathāgatagarbhajñānam eva tathāgatānāṃ śūnyatājñānam | tathāgatagarbhaś ca sarvaśrāvakapratyeka buddhair adṛṣṭapūrvo ’nadhigatapūrva iti vistaraḥ |
sa khalv eṣa tathāgatagarbho yathā dharmadhātugarbhas tathā satkāyadṛṣṭipatitānām agocara ity uktaṃ dṛṣṭipratipakṣatvād dharma dhātoḥ |
yathā dharmakāyo lokottaradharmagarbhas tathā viparyāsābhiratānām agocara ity uktam anityādilokadharmapratipakṣeṇa lokottaradharmaparidīpanāt |
yathā prakṛtipariśuddhadharmagarbhas tathā śūnyatāvikṣiptānām agocara ity uktam āgantukamalaśūnyatāprakṛti tvād viśuddhiguṇadharmāṇām avinirbhāgalokottaradharmakāyaprabhāvitānām iti |
tatra yad ekanayadharmadhātvasaṃbhedajñānamukham āgamya lokottaradharmakāyaprakṛtipariśuddhi vyavalokanam idam atra yathābhūtajñānadarśanam abhipretaṃ yena daśabhūmisthitā bodhisattvās tathāgatagarbham īṣat paśyantīty uktam |
evaṃ hy āha | chidrābhre nabhasīva bhāskara iha tvaṃ śuddhabuddhīkṣaṇair āryair apy avalokyase na sakalaḥ prādeśikībuddhibhiḥ | jñeyānantanabhastalapravisṛtaṃ te dharmakāyaṃ tu te sākalyena vilokayanti bhagavan yeṣām anantā matir iti ||
此偈明何義。不減一法者。不減煩惱。不增一法者。真如性中不增一法。以不捨離清淨體故偈言不相捨離相不增減一法故。
是故聖者勝鬘經言。世尊。有二種如來藏空智。世尊。空如來藏。若離若脫若異一切煩惱藏。世尊。不空如來藏。過於恆沙不離不脫不異。不思議佛法故。
如是以何等煩惱以何等處無。如是如實見知名為空智。又何等諸佛法。何處具足有。如是如實見知名不空智。如是明離有無二邊如實知空相。此二偈中明如是義。
又眾生若離如是空智。彼人則是佛境界外 名不相應。不得定不得一心。以是義故。名散亂心失空眾生。何以故。以離第一義空智門無分別境界不可得證不可得見。
是故聖者 勝鬘經言。世尊。如來藏智名為空智。世尊。如來藏空智者。一切聲聞辟支佛等。本所不見。本所不得。本所不證。本所不會。世尊。一切苦 滅唯佛得證。壞一切煩惱藏。修一切滅苦道故。
如是此如來藏。以法界藏故。身見等眾生不能得見。已說以身見相對治真實法未現前故。
又如是出世間法身如來藏。非顛倒眾生境界。已說以無常等世間法對治出世間法界未現前故。
又如是自性清淨法界 如來空藏。非散亂心失空眾生境界。已說以煩惱垢客塵染。空自性清淨功德法不相捨離。出世間法身得名故。
此明何義。又依一味等味法界無差別智門觀察出世間自性清淨法身。是名如實知見真如。是故經說。十住菩薩唯能少分見如來藏。何況凡夫二乘人等。
是故偈言 譬如薄雲中 見虛空有日 淨慧諸聖人 見佛亦如是 聲聞辟支佛 如無眼目者 不能觀如來 如盲不見日 所知一切法 有無量無邊 遍虛空法界 無量智能見 諸如來法身 充滿一切處 佛智慧能見 以無量智故
’dis ci bstan źe na | gaṅ gi phyir raṅ bźin gyis yoṅs su dag pa de bźin gśegs || pa’i khams ’di las bsal bar bya ba kun nas ñon moṅs pa’i rgyu mtshan ni ’ga’ yaṅ med la | glo bur ba’i dri ma daṅ bral ba ni ’di’i raṅ bźin yin pa’i phyir ro || ’di la rnam par byaṅ ba’i rgyu mtshan can gźag par bya ba yaṅ cuṅ zad kyaṅ yod pa ma yin te | rnam par dbye ba med pa’i chos dag pa’i chos ñid ni raṅ bźin yin pa’i phyir ro ||
des na de bźin gśegs pa’i sñiṅ po ni | rnam par dbye ba yod pa | bral śes pa | ñon moṅs pa’i sbubs thams cad kyis ni stoṅ ba yin la | rnam par dbye ba med pa | bral mi śes pa | bsam gyis mi khyab pa’i saṅs rgyas kyi chos gaṅ gā’i kluṅ gi bye ma las ’das pa ni mi stoṅ ṅo źes gsuṅs so ||
de ltar na gaṅ źig gaṅ na med pa de ni des stoṅ ṅo źes yaṅ dag par rjes su mthoṅ la | gaṅ źig lhag par gyur ba de ni de la rtag par yod do źes yaṅ dag pa ji lta ba bźin du śes so || tshig su bcad pa ’di gñis kyis ni sgro ’dogs pa daṅ skur ba ’debs pa’i mtha’ daṅ bral ba’i phyir | phyin ci ma log pa stoṅ pa ñid kyi mtshan ñid bstan to ||
de la gaṅ źig stoṅ ba ñid kyi tshul ’di las sems phyi rol tu rnam par g-yeṅ źiṅ rnam par ’phro la mñam par mi ’jog ciṅ rtse gcig tu mi ’gyur ba des na de dag stoṅ ba ñid las sems rnam par g-yeṅs pa źes brjod do || de la don dam pa stoṅ ba ñid kyi ye śes med par ni rnam par rtog pa med pa’i dag pa’i dbyiṅs rtogs śiṅ mṅon par ’du bya bar mi nus so |
’di la dgoṅs nas gsuṅs pa ni | de bźin gśegs pa’i sñiṅ po’i ye śes ñid ni de bźin gśegs pa rnams kyi stoṅ ba ñid kyi ye śes yin la | de bźin gśegs pa’i sñiṅ po de yaṅ ñan thos daṅ raṅ saṅs rgyas thams cad kyis sṅar ma mthoṅ ma rtogs pa’o źes rgyas par gsuṅs so ||
de bźin gśegs pa’i sñiṅ po ji ltar chos kyi sku’i sñiṅ po yin pa de ltar ni | ’jig tshogs la lta bar lhuṅ ba rnams kyi spyod yul ma yin par brjod do || chos kyi dbyiṅs ni lta ba’i gñen po yin pa’i phyir ro ||
ji ltar chos kyi sku ’jig rten las ’das pa’i sñiṅ po yin pa de ltar ni phyin ci log la mṅon par dga’ ba rnams kyi spyod yul ma yin no źes brjod do || ’jig rten las ’das pa’i chos kyi sku ni mi rtag pa la sogs pa ’jig rten pa’i chos kyi gñen por bstan pa’i phyir ro ||
ji ltar chos kyi sku yoṅs su dag pa’i chos kyi sñiṅ po yin pa de ltar ni stoṅ ba ñid las sems rnam par gyeṅs pa rnams kyi spyod yul ma yin no źes brjod do || de rnam par dag pa’i yon tan gyis chos rnam par dbye ba med pa ’jig rten las ’das pa’i chos kyi skus rab tu phye ba rnams ni glo bur gyi dri mas stoṅ ba’i raṅ bźin yin pa’i phyir ro ||
de la tshul gcig po chos kyi dbyiṅs daṅ tha mi dad pa’i ye śes kyi sgo rtogs nas | ’jig rten las ’das pa’i chos kyi sku’i raṅ bźin gyis yoṅs su dag pa la lta ba gaṅ yin pa ’di ni ’dir gaṅ gis sa bcu la gnas pa’i byaṅ chub sems dpas de bźin gśegs pa’i sñiṅ po cuṅ zad mthoṅ ṅo źes gsuṅs pas yaṅ dag pa ji lta ba bźin gyi ye śes kyis kun mthoṅ bar ’dod do ||
de skad du | sprin mthoṅ mkha’ la ñi bźin ’dir khyod phyogs gcig blo gros can || blo mig dag pa’i ’phags rnams kyis kyaṅ thams cad mthoṅ ma lags || bcom ldan ’das khyod chos sku gaṅ dag blo gros mtha’ yas ba || śes bya mtha’ med mkha’ dbyiṅs khyab pa de dag gis kun mthoṅ || źes gsuṅs so ||
What is explained by this? There is no defiling element which is to be removed from this Essence of the Tathāgata, perfectly purified by nature, since it is by nature devoid of accidental pollutions. Also, there is no purifying element which is to be added to it, since it is by nature indivisible from the pure properties [of the Buddha].
On account of this point, it is said [in the Scripture]: “The Matrix of the Tathāgata is devoid of all the sheath of Defilements which are differentiated and separated [from the Absolute Essence]. The Matrix of the Tathāgata is by no means devoid of the Buddha’s Properties which are indivisible, inseparable [from the Absolute Essence], inconceivable and far beyond the sands of the Gaṅgā in number”.
Thus, wherever something is lacking, this is observed as ‘void’ in that place, whatever remains there, one knows that this being must exist here: This is really the true [conception of Non-substantioality]. [Thus], by removing the extremities of affirmation and negation, the real characteristic of Non-substantiality is explained by these two verses.
Now, those individuals whose mind has deviated from this principle of Non-substantiality, and, turning in various directions, neither meditates nor concentrates upon it, we call them by this very reason ‘those whose mind has deviated from [the true conception of] Non-substantiality. Indeed, without the introduction to the knowledge of the highest truth of Non-substantiality, nobody can attain or realize the non-discriminative Sphere [of the Tathāgata].
Implying this point, it has been said: “The Wisdom cognizing the Matrix of the Tathāgata is nothing but the Wisdom about Non-substantiality of the Buddhas. And this Matrix of the Tathāgata has never been seen, has never been realized by the Śrāvakas and the Pratyekabuddhas” &c.
Now, this Matrix of the Tathāgata, inasmuch as it represents the Matrix of the Absolute Essence, is said to be a sphere not accessible to ‘those who have fallen into the erroneous conception maintaining the existence of individuality’, because the Absolute Essence is an antidote against such erroneous conception.
Inasmuch as it represents the Matrix of the Absolute Body, or the Matrix of the Transcendental Element, it is said not to be accessible to ‘those who are attached to delusion’ since the Transcendental Element is spoken of as being an antidote against the mundane elements of such nature as evanescence, etc.
[Furthermore], inasmuch as it represents the Matrix of the properties, perfectly pure by nature, [the Matrix of the Tathāgata] is said not to be accessible to ‘those whose mind has deviated from Non-substantiality’ since the [Buddha’s] pure virtuous Properties, being represented by the Transcendental Absolute Body which is indivisible from them, are by nature devoid of accidental pollutions.
Here, to perceive that the Transcendental Absolute Body is perfectly pure by nature, by means of the cognition of the unique introduction to the Wisdom which is Essentially connected with the Absolute Essence, implies here the True Intuition. On account of this perception, it is said that [even] those Bodhisattvas who are abiding in their 10 Stages can [but] slightly understand the Matrix of the Tathāgata.
Indeed, thus it is said: “[ O Lord], thou art unable to be seen fully, Just as here the sun, in the sky with torn clouds, Even by the Saints, of pure intellectual vision, Since their intellect is still partial; O Lord, only those whose Wisdom is illimitable Can completely perceive thy Absolute Body Which pervades everything knowable That is infinite like space”.
Complete text
Chapter I: The Matrix of the Tathāgata