śūnyaṃ sarvaṃ sarvathā tatra tatra jñeyaṃ meghasvapnamāyākṛtābham |
ity uktvaivaṃ buddhadhātuḥ punaḥ kiṃ sattve sattve ’stīti buddhair ihoktam || 156 ||
līnaṃ cittaṃ hīnasattveṣv avajñābhūtagrāho bhūtadharmāpavādaḥ
ātmasnehaś cādhikaḥ pañca doṣā yeṣāṃ teṣāṃ tatprahāṇārtham uktam || 157 ||
asya khalu ślokadvayasyārthaḥ samāsena daśabhiḥ ślokair veditavyaḥ |
viviktaṃ saṃskṛtaṃ sarvaprakāraṃ bhūtakoṭiṣu |
kleśakarmavipākārthaṃ meghādivad udāhṛtam || 158 ||
kleśā meghopamāḥ kṛtyakriyā svapnopabhogavat |
māyānirmitavat skandhā vipākāḥ kleśakarmaṇām || 159 ||
pūrvam evaṃ vyavasthāpya tantre punar ihottare |
pañcadoṣaprahāṇāya dhātvastitvaṃ prakāśitam || 160 ||
tathā hy aśravaṇād asya bodhau cittaṃ na jāyate |
keṣāṃcin nīcacittānām ātmāvajñānadoṣataḥ || 161 ||
bodhicittodaye ’py asya śreyān asmīti manyataḥ |
bodhyanutpannacitteṣu hīnasaṃjñā pravartate || 162 ||
tasyaivaṃmatinaḥ samyagjñānaṃ notpadyate tataḥ |
abhūtaṃ parigṛhṇāti bhūtam arthaṃ na vindate || 163 ||
abhūtaṃ sattvadoṣās te kṛtrimāgantukatvataḥ |
bhūtaṃ taddoṣanairātmyaṃ śuddhiprakṛtayo guṇāḥ || 164 ||
gṛhṇan doṣān asadbhūtān bhūtān apavadan guṇān |
maitrīṃ na labhate dhīmān sattvātmasamadarśikām || 165 ||
tacchravāj jāyate tv asya protsāhaḥ śāstṛgauravam |
prajñā jñānaṃ mahāmaitrī pañcadharmodayāt tataḥ || 166 ||
niravajñaḥ samaprekṣī nirdoṣo guṇavān asau |
ātmasattvasamasnehaḥ kṣipram āpnoti buddhatām || 167 ||
處處經中說 內外一切空 有為法如雲 及如夢幻等 此中何故說 一切諸眾生 皆有如來性 而不說空寂
以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如佛性 計身有神我 為令如是等 遠離五種過 故說有佛性
此四行偈以十一偈略釋應知。偈言 諸修多羅中 說有為諸法 謂煩惱業等 如雲等虛妄
煩惱猶如雲 所作業如夢 如幻陰亦爾 煩惱業生故
先已如是說 此究竟論中 為離五種過 說有真如性
以眾生不聞 不發菩提心 或有怯弱心 欺自身諸過
未發菩提心 生起欺慢意 見發菩提心 我勝彼菩薩
如是憍慢人 不起正智心 是故虛妄取 不知如實法
妄取眾生過 不知客染心 實無彼諸過 自性淨功德
以取虛妄過 不知實功德 是故不得生 自他平等慈
聞彼真如性 起大勇猛力 及恭敬世尊 智慧及大悲 生增長五法 不退轉平等
無一切諸過 唯有諸功德 取一切眾生 如我身無異 速疾得成就 無上佛菩提
sprin daṅ rmi lam sgyu bźin de daṅ der || śes bya thams cad rnam kun stoṅ ba źes || gsuṅs nas yaṅ ’dir rgyal rnams sems can la || saṅs rgyas sñiṅ po yod ces ci ste gsuṅs ||
sems źum sems can dman la brñas pa daṅ || yaṅ dag mi ’dzin yaṅ dag chos la skur || bdag cag lhag pa’i skyon lṅa gaṅ || dag la || yod pa de dag de spoṅ don du gsuṅs ||
tshigs su bcad pa gñis po’di’i don ni mdor bsdus te tshigs su bcad pa bcus rig bar bya ste | yaṅ dag mtha’ ni ’dus byas kyis || rnam pa thams cad dben pa ste || ñon moṅs las daṅ rnam smin don || sprin la sogs pa bźin du brjod ||
ñon moṅs sprin ’dra bya ba yi || las ni rmi lam loṅs spyod bźin || ñon moṅs las kyi rnam par smin || phuṅ po sgyu ma sprul ba bźin ||
sṅar ni de ltar rnam gźag nas || slar yaṅ bla ma’i rgyud ’dir ni || ñes pa lṅa dag spaṅ ba’i phyir || khams yod ñid ces bstan pa yin ||
’di ltar de ni ma thos pas || bdag la brñas pa’i ñes pa yis || sems ni źum pa ’ga’ źig la || byaṅ chub sems ni skye mi ’gyur ||
gaṅ la byaṅ chub sems bskyed pas || bdag ni mchog ces rlom pa na || byaṅ chub sems ma skyes pa la || dman pa’i ’du śes rab tu ’jug |
de ltar sems pa de la ni || yaṅ dag śes pa mi skye ba || des na yaṅ dag mi ’dzin źiṅ || yaṅ dag don ni rig mi ’gyur ||
bcos ma glo bur ba ñid phyir || sems can skyon de yaṅ dag min || yaṅ dag ñes de bdag med pa || yon tan raṅ bźin dag pa yin ||
yaṅ dag min pa’i ñes ’dzin źiṅ || yaṅ dag yon tan skur ’debs pa || glo ldan bdag daṅ sems can ni || mtshuṅs mthoṅ byams pa thob mi ’gyur ||
’di ltar de ni thos pa las || spro daṅ ston pa bźin gus daṅ || śes rab ye śes byams chen skye || chos lṅa skye phyir de la ni ||
kha na ma tho med mtshuṅs ltar || skyon med yon tan ldan pa daṅ || bdag daṅ sems can mtshuṅs byas te || saṅs rgyas ñid ni myur du ’thob || c
(Kārikās 58-59) It has been said here and there [in the Scriptures] That all things are to be known everywhere As being ‘unreal’, like clouds, [visions in] a dream, and illusions; Whereas, why has the Buddha declared here That the Essence of the Buddha, exists ‘in every living being? || 156 ||
There are defects [caused by the previous teaching]: The depressed mind, contempt against those who are inferior, Clinging to things unreal, speaking ill of Truth, And besides, affection for one’s self. [The teaching about Essence of the Buddha] has been taught In order that those who are possessed of these defects Might get rid of their defects. || 157 ||
The meaning of these two ślokas is briefly to be known by the following ten verses. It has been said [in the Scriptures] All kinds of phenomena, made by causes and conditions And known in the forms of Defilement, Action and Result, Are, like clouds, etc., deprived of reality. || 158 ||
The Defilements are like the clouds, Undertaking of Actions is like the enjoyment in a dream; Being the Results made by Defilements and Actions, The Group of elements are like illusions made by magic. || 159 ||
So has it been ascertained ‘before’; But now, in this ‘ultimate’ Doctrine, In order to remove the defects [caused by the previous teaching], It is shown that the Essence of the Buddha exists. || 160 ||
Indeed, if [the people] have not heard of this teaching, Some of them, being possessed of depressed mind, May have a fault of self-depreciation, and hence, The Will towards the Enlightenment does never arise in them. || 161 ||
Even if someone has resolved towards Enlightenment, Then he, being proud of it, saying: I am superior to [others], Will produce the notion of inferiority for those Whose mind is not aroused towards Enlightenment. || 162 ||
With him who thinks like that, The true knowledge will never arise, and hence, He clings to unreal things [as if they were real] And does not cognize the true meaning. || 163 ||
[Indeed], the defects of living beings are unreal Because they are non-genuine and accidental But the non-substantiality of such defects is real, That is, the virtues [of living beings], pure by nature. || 164 ||
If a man of intelligence perceives [only] That the defects [of living beings] are unreal, And depreciates [their] virtues which are real, He cannot obtain benevolence by which One regards [other] living beings as equal to oneself. || 165 ||
On the contrary, if one hears of this teaching, There arises in him great exertion, Respect [for all living beings] as for the Teacher, Intuition, Wisdom, and great Benevolence; These properties having become originated, || 166 ||
He, being free from [self-] depreciation, Obtaining equal regard [for every body], Being devoid of defects and possessed of virtues, Having love, equally for himself and for living beings, Attains the State of Buddha at an early date. || 167 ||
Complete text
Chapter I: The Matrix of the Tathāgata