ity ete ’ṣṭau padārthā yathāsaṃkhyam anena ślokena paridīpitāḥ | tad yathā svabhāvārtho hetvarthaḥ phalārthaḥ karmārtho yogārtho vṛttyartho nityārtho ’cintyārthaḥ |
tatra yo ’sau dhātur avinirmuktakleśakośas tathāgatagarbha ity ukto bhagavatā | tadviśuddhir ā śrayaparivṛtteḥ svabhāvo veditavyaḥ | yata āha | yo bhagavan sarvakleśakośakoṭigūḍhe tathāgatagarbhe niṣkāṅkṣaḥ sarvakleśakośavinirmuktes tathāgatadharmakāye ’pi sa niṣkāṅkṣa iti |
dvividhaṃ jñānaṃ lokottaram avikalpaṃ tatpṛṣṭhalabdhaṃ ca | laukikalokottarajñānam āśrayaparivṛttihetuḥ prāptiśabdena paridīpitaḥ | prāpyate ’neneti prāptiḥ |
tatphalaṃ dvividham | dvividho visaṃyogaḥ kleśāvaraṇavisaṃyogo jñeyāvaraṇavisaṃyogaś ca | yathākramaṃ svaparārthasaṃpādanaṃ karma |
tadadhiṣṭhānasamanvāgamo yogaḥ | tribhir gāmbhīryau dāryamāhātmyaprabhāvitair buddhakāyair nityam ā bhagavater acintyena prakāreṇa vartanaṃ vṛttir iti |
是名八種句義。次第一偈示現八種義者。何謂八種。一者實體。二者因。三者果。四者業。五者相應。六者行。七者常。八者不可思議。
實 體者。向說如來藏不離煩惱藏所纏。以遠離諸煩惱轉身得清淨。是名為實體應知。偈言淨故。是故聖者勝鬘經言。世尊。若於無量煩惱藏所纏如來藏不疑惑者。於出無量煩惱 藏法身亦無疑惑故。
因者。有二種無分別智。一者出世間無分別智。二者依出世間智。得世間出世間依止行智是名為因。偈言得故。
果者。即依此得得證智果。是名為果。偈言遠離故。業者。有二種遠離。一者遠離煩惱障。二者遠離智障。如是次第故名遠離。如是遠離自利利他成就。是名為業。偈言自他利故。
相 應者。自利利他得無量功德。常畢竟住持。是名相應。偈言相應故。行常不思議者。謂三種 佛法身。無始世界來作眾生利益常不休息。不可思議。偈言依止深快大故。
tshigs su bcad pa ’dis ni go rims ji lta ba bźin du don brgyad po’di dag bstan te | ’di lta ste | ṅo bo’i don daṅ | rgyu’i don daṅ | ’bras bu’i don daṅ | las kyi don daṅ | ldan pa’i don daṅ | ’jug pa’i don daṅ | rtag pa’i don daṅ | bsam gyis mi khyab pa’i don no ||
de la khams gaṅ źig ñon moṅs pa’i sbubs las ma grol ba | de bźin gśegs pa’i sñiṅ po źes brjod pa de rnam par dag pa ni gnas yoṅs su gyur ba’i ṅo bo ñid du rig par bya ste | gaṅ gi phyir bcom ldan ’das gaṅ źig ñon moṅs pa’i sbubs bye ba sñed mtha’ dag gis g-yogs pa de bźin gśegs pa’i sñiṅ po la dogs pa ma mchis pa de dag ni ñon moṅs pa mtha’ dag gi sbubs las grol ba | de bźin gśegs pa’i chos kyi sku la yaṅ dogs pa ma mchis pa lags so źes gsuṅs pa yin no ||
ye śes ni rnam pa gñis te | ’jig rten las ’das pa’i rnam par rtog pa med pa dnag | de’i rjes las thob pa’i ’jig rten pa’o || ’jig rten pa daṅ ’jig rten las ’das pa’i ye śes gnas yoṅs su gyur ba’i rgyu ni thob pa’i sgras bstan te | ’dis thob bas na thob pa’o ||
de’i ’bras bu ni rnam pa gñis te | ñon moṅs ba’i sgrib pa daṅ bral ba daṅ | śes bya’i sgrib pa daṅ bral ba’i bral ba rnam pa gñis so || go rims bźin du raṅ daṅ gźan du raṅ daṅ gźan gyi don sgrub pa ni las so ||
de’i rten daṅ ldan pa ni ldan pa’o || zab ba daṅ rgya che ba daṅ bdag ñid chen pos rab tu phye ba saṅs rgyas kyi sku gsum po dag gis ’gro ba ji srid par bsam gyis mi khyab ba’i rnam pas ’jug pa ni ’jug pa’o ||
Thus, by this verse, these 8 subjects are indicated according to order; namely: 1) the own nature; 2) the cause; 3) the result; 4) the function; 5) the union; 6) the manifestation; 7) the eternal, and 8) the inconceivable character [of Manifestation].
1) First of all the Essence [of the Buddhahood], which is called by the Lord ‘the Matrix of the Tathāgata’ when it is unreleased from the sheath of defilements, is to be understood, when it is ‘perfectly purified as the ‘own-nature’ of the [Reality] characterized as the ‘Perfect Manifestation of the Basis’. It is said: “O Lord, one who has no doubt about the Matrix of the Tathāgata as it is concealed under the millions of coverings of all defilements , shall likewise have no doubt about the Absolute Body of the Tathāgata which is freed from the coverings of all defilements”.
2) There are two kinds of knowledge. One is the ‘Supermundane, non-discriminative [Wisdom]’ and the other, the Mundane Wisdom which is acquired afterwards [based on the former] This supermundane and mundane Wisdom is the ‘cause’ of the Perfect Manifestation of the Basis, and is indicated by the word ‘attainment’. [Here] it is called ‘attainment’ in the sense ‘that by which something is attained’.
3) The ‘result’ [obtained by] these [two kinds of Wisdom] is the liberation. There are two kinds of liberation, viz. the liberation from the obscurations of defilement, and the liberation form the obscuration on account of the knowable things, respectively. 4) The ‘function’ is the accomplishment of one’s own aim and that of others.
5) [The point that] the foundation of this function is ‘provided with’ [the immeasurable properties] is [here called] ‘union’. 6)-8) The. Manifestation means that [this Perfect Manifestation of the Basis] manifests itself in the forms of three Bodies of the Buddha which are characterized by profundity, magnificence, and magnanimity, respectively, and [manifests] ‘eternally’ i.e. ‘as long as the world exists’ and in an ‘inconceivable’ manner.
Complete text
Chapter I: The Matrix of the Tathāgata