Bibliotheca Polyglotta

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

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

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

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

asya ślokasy_arthaḥ samāsena caturbhiḥ ślokair veditavyaḥ |

此三行偈以四行偈略釋應知。偈言

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

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

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

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

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

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

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

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

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

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

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

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

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

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

轉輪聖王身妙寶如來像如是等諸法即是如來身

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAPTER III. THE PROPERTIES OF THE BUDDHA

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