ity ete yathoddiṣṭāḥ ṣaṭ tathāgataguṇā vistaravibhāganirdeśato ’nayaivānupūrvyā sarvabuddhaviṣayāvatārajñānālokālaṃkārasūtrānusāreṇānugantavyāḥ |
tatra yad uktam anutpādo ’nirodha iti mañjuśrīs tathāgato ’rhan samyaksaṃbuddha eṣa ity anena tāvad asaṃskṛtalakṣaṇas tathāgata iti paridīpitam |
yat punar anantaraṃ vimalavaiḍūryapṛthivī śakrapratibimbodāharaṇam idaṃ kṛtvā yāvan navabhir udāharaṇair etam evānutpādānirodha tathāgatārtham adhikṛtyāha |
evam eva mañjuśrīs tathāgato ’rhan samyaksaṃbuddho neñjate na viṭhapati na prapañcayati na kalpayati na vikalpayati | akalpo ’vikalpo ’cinto ’manasikāraḥ śītībhūto ’nutpādo ’nirodho ’dṛṣṭo ’śruto ’nāghrāto ’nāsvādito ’spṛṣṭo ’nimitto ’vijñaptiko ’vijñapanīya ity evamādir upaśamaprabhedapradeśanirdeśaḥ |
anena svakriyāsu sarvaprapañcavikalpopaśāntatvād anābhogas tathāgata iti paridīpitam | tata ūrdhvam udāharaṇanirdeśād avaśiṣṭena granthena sarvadharmatathatābhisaṃbodhamukheṣv apara pratyayābhisambodhas tathāgatasya paridīpitaḥ |
tat punar ante ṣoḍaśākārāṃ tathāgatabodhiṃ nirdiśyaivam āha | tatra mañjuśrīs tathāgatasyaivaṃrūpān sarvadharmān abhisaṃbudhya sattvānāṃ ca dharmadhātuṃ vyavalokyāśuddham avimalaṃ sāṅganaṃ vikrīḍitā nāma sattveṣu mahākaruṇā pravartata iti |
anena tathāgatasyānuttarajñānakaruṇānvitatvam udbhāvitam | tatraivaṃrūpān sarvadharmān iti yathāpūrvaṃ nirdiṣṭān abhāvasvabhāvāt | abhisaṃbudhyeti yathābhūtam avikalpabuddhajñānena jñātvā |
sattvānām iti niyatāniyatamithyāniyatarāśivyavasthitānām | dharmadhātum iti svadharmatāprakṛtinirviśiṣṭatathāgatagarbham |
vyavalokyeti sarvākāram anāvaraṇena buddhacakṣuṣā dṛṣṭvā | aśuddhaṃ kleśāvaraṇena bālapṛthagjanānām |
avimalaṃ jñeyāvaraṇena śrāvakapratyekabuddhānām | sāṅganaṃ tadubhayānyatamaviśiṣṭatayā bodhisattvānām | vikrīḍitā vividhā saṃpannavinayopāyamukeṣu supraviṣṭatvāt |
sattveṣu mahākaruṇā pravartata iti samatayā sarvasattvanimittam abhisaṃbuddhabodheḥ svadharmatādhigamasaṃprāpaṇāśayatvāt |
yad ita ūrdhvam anuttarajñānakaruṇā pravṛtter asamadharmacakrapravartanābhinirhāraprayogāśaṃsanam iyam anayoḥ parārthakaraṇe śaktir veditavyā |
tatraiṣām eva yathākramaṃ ṣaṇṇāṃ tathāgataguṇānām ādyais tribhir asaṃskṛtādibhir yogaḥ svārthasaṃpat | tribhir avaśiṣṭair jñānādibhiḥ parārthasaṃpat |
api khalu jñānena param anityopaśāntipadasvābhisaṃbodhisthānaguṇāt svārthasaṃpat paridīpitā | karuṇāśaktibhyām anuttaramahādharmacakrapravṛttisthānaguṇāt parārthasaṃpad iti |
此六種句如來莊嚴智 慧光明入一切佛境界經中次第顯說應知。
應云何知。彼經中言。文殊師利。如來應正遍知不生不滅者。此明如來無為之相。
又復次 說無垢清淨琉璃地中帝釋王身鏡像現等。如是乃至九種譬喻。皆明如來不生不滅。
又言。文殊師利。如來應正遍知。清淨法身亦復如是。不動不生。心不戲論。不分別5不分別無分別。不思無思不思議。無念寂滅寂靜。不生不滅。不可見不可聞。不可嗅不可嘗。不可觸無諸相。不可覺不可知。如是等句。皆說寂靜差別之相。
此明何義。明佛一切所作事中。遠離一切戲論分別。寂靜自然。次說餘殘修多羅。彼中說言。如實覺知一切法門者。此明如來不依他故證大菩提。
又復次說如來菩提 有十六種。是故經言。文殊師利。如來如是如實覺知一切諸法。觀察一切眾生法性不淨 有垢有點奮迅。於諸眾生大悲現前。
此明如 來無上智悲。應知文殊師利。如來如是如實覺知一切法者。如向6前說。無體為7體。如實覺知者。如實無分別8佛智知故。
觀察一切眾 生法性者。乃至邪聚眾生。如我身中法性法 體法界如來藏等。
彼諸眾生亦復如是無有 差別。如來智眼了了知故。不淨者以諸凡夫煩惱障故。
有垢者以諸聲聞辟支佛等有智 障故。有點者以諸菩薩摩訶薩等依彼二種習氣障故。奮迅者能如實知種種眾生可化方便。入彼眾生可化方便種種門故。
大悲者 成大菩提得於一切眾生平等大慈悲心。為欲令彼一切眾生如佛證智。如是覺知證大菩提故。
次於一切眾生平等轉大法輪常不休息。如是三句能作他利益故名為力。
應知 又此六句次第。初三種句謂無為等功德。如來法身相應示現自利益。餘三9種句所謂智 等示現他利益。
又復有義。以有智慧故證得第一寂靜法身。是故名為自利益。又依慈悲力等二句轉大法輪示現他利益。
de ltar na ji skad bstan pa’i de bźin gśegs pa’i yon tan drug po ’di rnams go rims ’di ñid kyis rgyas par rnam par dbye ba bstan pa ni | saṅs rgyas thams cad kyi yul la ’jug pa ye śes snaṅ ba rgyan gyi mdo’i rjes su ’braṅs nas rtogs par bya’o ||
de las ji skad du || ’jam dpal skye ba med ciṅ ’gag pa med pa źes bya ba ’di ni de bźin gśegs pa dag bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyi tshig bla dgas te źes gsuṅs pa ste | ’dis ni re źig de bźin gśegs pa’i ’dus ma byas pa’i mtshan ñid do źes bstan to ||
gaṅ de’i rjes thogs ñid la bai ḍū rya’i sa gźi dri ma med pa’i brgya byin gyi gzugs brñan kyi dpe thog mar byas te | ji srid du dpe dgus don ’di ñid kyi dbaṅ du byas nas gsuṅs pa |
’jam dpal de bźin du de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyaṅ g-yo bar mi mdzad | sems par mi mdzad || spro bar mi mdzad | rtog par mi mdzad | rnam par rtog par mi mdzad ciṅ | rtog pa med pa | rnam par rtog pa med pa | sems pa med pa | yid la byed pa med pa | bsil bar gyur pa | skye ba med pa | ’gag pa med pa | bltar med pa | mñan du med pa | bsnam du med pa || rmyaṅ du med pa || reg tu || med pa | mtshan ma med pa | rnam par rig pa med pa | rnam par rig par bya ba ma yin pa źes gsuṅs te | de la sogs pa ni ñe bar źi ba’i tshig gi rab tu dbye ba bstan pa’o ||
’dis ni raṅ gi mdzad pa dag las rnam par rtog pa daṅ | spros pa thams cad źi ba’i phyir | de bźin gśegs pa lhun gyis grub pa ñid bstan to || de’i ’og tu gźuṅ lhag ma las dpe bstan pas ni | chos thams cad kyi de bźin ñid mṅon par rdzogs par byaṅ chub pa’i sgo la | gźan gyi rkyen gyis mṅon par rtogs pa ma yin pa ñid bstan to ||
gaṅ yaṅ de bźin gśegs pa’i byaṅ chub rnam pa bcu drug bstan nas | mthar ’di skad du | ’jam dpal de la chos thams cad de lta bu’i raṅ bźin du chos thams cad mṅon par rdzogs par byaṅ chub ste | sems can rnams la yaṅ ma dag pa | dri ma daṅ bral ba | skyon daṅ bcas ba’i chos kyi dbyiṅs gzigs nas sems can rnams la rnam par brtse ba źes bya ba’i de bźin gśegs pa’i thugs rje chen po la rab tu ’jug go || źes gsuṅs te |
’dis ni de bźin gśegs pa’i ye śes daṅ thugs rje daṅ ldan pa ñid brjod do || de la chos thams cad de lta bu’i raṅ bźin du źes bya ba ni go rims ji lta ba bźin du bstan pa dṅos po med pa’i ṅo bo ñid du’o || mṅon par rdzogs par byaṅ chub ste | źes bya ba ni yaṅ dag pa ji lta ba bźin du rnam par mi rtog pa’i saṅs rgyas kyi ye śes kyis mkhyen nas so ||
sems can rnams la źes bya ba ni | ṅes pa daṅ | ma ṅes pa daṅ | log pa ñid du ṅes pa’i phuṅ por gnas pa rnams la’o || chos kyi dbyiṅs źes bya ba ni | raṅ gi chos ñid kyi raṅ bźin daṅ khyad par med pa de bźin gśegs pa’i sñiṅ po’o ||
gzigs nas źes bya ba ni rnam pa thams cad saṅs rgyas kyi sbyan sgrib pa med pas gzigs nas so || byis pa so so’i skye bo rnams kyi ni ñon moṅs pa’i sgrib pas ma dag pa’o ||
ñan thos daṅ raṅ saṅs rgyas rnams kyi ni śes bya’i sgrib pas dri ma daṅ ma bral ba’o || byaṅ chub sems dpa’ rnams kyi ni de gñi ga gaṅ yaṅ ruṅ ba’i lhag mas skyon daṅ bcas pa’o || rnam par brtse ba ni gdul bya’i thabs kyi sgo sna tshogs pa grub pa la źugs pa’i phyir ro ||
sems can rnams la rab tu ’jug pa ni | mñam pa ñid du sems can gyi rgyu mtshan du mṅon par rdzogs par byaṅ chub pas na raṅ gi chos ñid rtogs pa thob par dgoṅs pa’i phyir ro ||
de’i ’og tu bla na med pa’i ye śes daṅ thugs rje’i rab tu źugs pa las mtshuṅs ba med pa’i chos kyi ’khor lo rab tu bskor ba la ’jug pa mṅon par sgrub pa’i sbyor brgyun mi ’chad pa gaṅ yin pa ’di ni de gñis kyis gźan gyi don byed par nus par rig par bya’o ||
de la de bźin gśegs pa’i yon tan drug po de dag ñid las go rims ji lta bar ’dus ma byas pa la sogs pa daṅ po gsum daṅ ldan pa ni raṅ gi don phun sum tshogs pa yin la | ye śes la sogs pa lhag ma gsum daṅ ldan pa ni gźan gyi don phun sum tshogs pa’o ||
yaṅ na ye śes kyis ni mchog tu rtag pa daṅ ñe bar źi ba’i gnas raṅ mṅon par byaṅ chub pa la gnas pa’i yon tan gyis na raṅ gi don phun sum tshogs pa bstan pa daṅ | thugs rje daṅ nus pa dag gis ni bla na med pa’i chos kyi ’khor lo chen po rab tu ’jug pa’i yon tan gyis na gźan gyi don phun sum tshogs pa bstan to ||
(§2. Reference to the Jñānālokālaṅkāra-Sūtra.) Thus, the six qualities of the Tathāgata mentioned above should be understood by this very order and with detailed and analytical explanation, according to the Sarvabuddhaviṣayāvatārajñānālokālaṃkāra-Sūtra.
In that Sūtra, it is said as follows: “O Mañjuśrī, he who is of no origination or destruction is (i.e. has the epithets) the Tathāgata, the Arhat, the Perfectly Enlightened One”. By this, first of all, it is explained that the Tathāgata is of immutable character.
And immediately after this, by nine illustrations beginning with the illustration of a reflection of the Indra on the surface of an immaculate Vaiḍūrya stone, with reference to this very meaning of the Tathāgata’s being neither originated nor destructed, it is said as follows:
“Thus, Mañjuśrī, the Tathāgata, the Arhat, the Perfectly Enlightened One neither moves nor produces any thought, neither explains in a dualistic way nor imagines falsely nor discriminates. He is unimaginable, indiscriminative, devoid of thinking and minding, of quiescent character, of neither origination nor destruction. He cannot be seen, or heard, or smelt, or tested, or touched and has no characteristic remark, has neither making known nor being made known.” and so forth. Such is the explanation of various kinds of aspects of quiescence.
By this it is indicated that, in his own acts, all dualistic views and false discriminations have ceased to exist; hence, the Tathāgata is free from efforts. After this, i.e. after the explanation of [nine] illustrations, there is explained by the remaining texts the Tathāgata’s perfect enlightenment realized without any help of others with respect to all the gates to the Perfect Enlightenment of the real nature of all elements.
And after this, with reference to the Tathāgata’s 16 kinds of Enlightenment, it is said as follows: “There, O Mañjuśrī, as soon as the Tathāgata has enlightened all the elements of such a nature and has observed the Essential nature of all living beings as ‘impure‘ ‘not removing stains‘ and ‘blemished‘, the Great Compassion named ‘mastery’ sets in forth on all living beings”.
By this the Tathāgata’s pośession of Supreme Wisdom and Compassion is demonstrated. There, “all the elements of such a nature” means ‘[all the elements, having the nature] as has been said before’, i.e. the character of non-existence. “Having enlightened” means ‘having known truly by means of Buddha’s non-discriminative Wisdom’.
“Of [all] living beings” means ‘of those [living beings] who are in the state of conformed [in right way], unconformed and wrongly conformed groups’. “Essential nature” means ‘the Matrix of the Tathāgata, which is not different from his own quality by nature’
“Having observed” means ‘having perceived all kinds (i.e. impure, etc.) through the Buddha’s eye to which nothing is obscure’. “Impure” means ‘[impure nature] of the ignorant and common people’ because of obstruction caused by Moral Defilement.
“Not removing stains” means ‘[stainful nature] of the Śravakas and Pratyekabuddhas’ because of obstruction on account of knowable things. “Blemished” means ‘[blemished nature] of Bodhisattvas’, because of [their] retaining [the impression of] one of both [obstructions]. [The Compassion is “named] mastery” because it enters well into the gates of accomplished means of training in various ways.
“The great Compassion sets forth on all living beings”, because [the Buddha], having realized the characteristics of all living beings through equality, has the intention to lead [the living beings] to the acquisition of their own nature.
After this, i.e. having aroused the supreme Wisdom and Compassion, [the Buddha] has no relaxation of activity for effectuating the setting in motion of the Wheel of unparalleled Doctrine. This [activity] should be known as ‘power’ of both [Wisdom and Compassion] in regard of acting for the sake of others.
7) Sva_arthasaṃpad & 8) para_arthasaṃpad: Here, of these six qualities of the Tathāgata, according to order [the quality] connected with the first three qualities, immutable, etc. is ‘the fulfilment of self-benefit’, and [the quality connected with] the remaining three, Wisdom, etc. is ‘the fulfilment of benefit for others’.
Besides [there is another meaning]. By the word ‘Wisdom’, the fulfilment of self-benefit is designated, in so far as the highest, eternal and quiescent place has the character of being the basis of his own perfect enlightenment. By the words ‘Compassion’ and ‘Power’, the fulfilment of benefit for others is designated, because of their character of being the basis for setting forth the Wheel of the highest and greatest Doctrine.
Complete text
Chapter I: The Matrix of the Tathāgata