27. Buddhaviṣaya
How then, son of good family, does the own realm (svaviṣaya) of the bodhisatva become pure, when he has attained the realm of the Buddha (buddhaviṣaya)?
‘The realm of the Buddha (buddhaviṣaya)’ is not a realm, and since it is non-realm, it is purified of any realm.
Thus the bodhisatva purifies his own sphere (svaviṣaya) by the purity of the sphere of the Buddha (buddhaviṣayapariśuddhi), and he thinks: “the realm of sight (cakṣurviṣaya) is the realm of the Buddha, and in the realm of the Buddha there is no nearness or farness.”
Why is that? This is because the realm of the Buddha is the transcendent realm (vivekaviṣaya), and the transcendent realm is beyond the realm of sight.
The realm of hearing (śrotraviṣaya) is the realm of the Buddha, and in the realm of the Buddha there is no nearness or farness.
Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of hearing.
The realm of smelling (ghrāṇaviṣaya) is the realm of the Buddha, and in the realm of the Buddha there is no nearness or farness.
Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of smelling.
The realm of tasting (jihvāviṣaya) is the realm of the Buddha, in the realm of the Buddha there is no nearness or farness.
Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of tasting.
The realm of touching (kāyaviṣaya) is the realm of the Buddha, in the realm of the Buddha there is no nearness or farness.
Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of touching.
The realm of mind (manoviṣaya) is the realm of the Buddha, and in the realm of the Buddha there is no nearness or farness.
Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of mind.
It is the same case with the parts of personality, spheres, fields of sense perception, (skandhadhātvāyatana) and the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda).
In this way, son of good family, the bodhisatva enters into every realm as transcendent, and belonging to the realm of the Buddha.
Entering into the field of the Buddha (buddhakṣetrapraveśa) by the purity of his own field (svakṣetrapariśuddhi) is the following: All the moments of existence appearing in his six sense organs (ṣaḍindriya), all those he enters as being transcendent as realm of the Buddha (buddhaviṣayaviveka).
Just as the realm of the Tathāgata (tathāgataviṣaya) is unattached and unobstructed, so there is no attachment or obstruction in all realms.
In this way, son of good family, the bodhisatva, entering into the realm of the Buddha, purifies his own realm.
rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ saṅs rgyas kyi yul rjes su thob ciṅ raṅ gi yul yoṅs su dag pa yin źe na |
saṅs rgyas kyi yul źes bya ba ni yul ma (7) yin pa | yul med pa yul thams cad las yoṅs su dag pa’o ||
de la byaṅ chub sems dpa’ ni saṅs rgyas kyi yul yoṅs su dag pas raṅ gi yul yoṅs su sbyoṅ ste | de ’di sñam du mig gi yul ni saṅs rgyas kyi yul yin yaṅ saṅs rgyas kyi yul ni (273b1) su daṅ yaṅ ñe ba’am riṅ ba ma yin no ||
de ci’i phyir źe na | saṅs rgyas kyi yul ni dben pa’i yul yin pa’i phyir te | dben pa’i yul la ni mig gi yul gaṅ yaṅ med do ||
rna ba’i yul ni saṅs rgyas gyi yul yin yaṅ | saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am riṅ (2) ba ma yin no ||
de ci’i phyir źe na | saṅs rgyas kyi yul ni dpen pa’i yul yin pa’i phyir te | dben pa’i yul la ni rna ba’i yul gaṅ yaṅ med do ||
sna’i yul ni saṅs rgyas kyi yul yin yaṅ saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am riṅ ba ma yin no ||
de ci’i phyir źe na | (3) saṅs rgyas kyi yul ni dben pa’i yul yin pa’i phyir te || dben pa’i yul la ni sna’i yul gaṅ yaṅ med do ||
lce’i yul ni saṅs rgyas kyi yul yin yaṅ saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am | riṅ ba ma yin no ||
de ci’i phyir źe na | saṅs rgyas kyi yul ni (4) dben pa’i yul yin pa’i phyir te | dben pa’i yul la ni lce’i yul gaṅ yaṅ med do ||
lus kyi yul ni saṅs rgyas kyi yal yin yaṅ | saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am riṅ ba ma yin no ||
de ci’i phyir źe na | saṅs rgyas kyi yul ni dben pa’i yul (5) yin pa’i phyir te | dben pa’i yul la ni lus kyi yul gaṅ yaṅ med do ||
yid kyi yul ni saṅs rgyas kyi yul yin yaṅ saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am riṅ ba ma yin no ||
de ci’i phyir źe na | saṅs rgyas kyi yal ni dben pa’i yul yin pa’i phyir te dben (6) pa’i yul la ni yid kyi yul gaṅ yaṅ med do ||
phuṅ po rnams daṅ | khams rnams daṅ | skye mched rnams daṅ | rten ciṅ ’brel par ’byuṅ ba yan lag bcu gñis la yaṅ de bźin no ||
rigs kyi bu de ltar na byaṅ chub sems dpa’ saṅs rgyas kyi yul dben pa ñid (7) kyi yul thams cad dben par ’jug go ||
raṅ gi źiṅ yoṅs su dag pas rgyas kyi źiṅ la źugs pa de ni chos gaṅ dag de’i dbaṅ po drug la snaṅ bar gyur pa de dag thams cad la saṅs rgyas kyi yul dben par ’jug go ||
ji ltar de bźin gśegs pa’i yul (274a1) chags pa med ciṅ thogs pa med pa’i de bźin du de yul thams cad la yaṅ mi chags mi thogs te |
rigs kyi bu de ltar na byaṅ chub sems dpa’ saṅs rgyas kyi yul la rjes su źugs śiṅ raṅ gi yul yoṅs su dag pa yin no ||