tatra samalā tathatā yugapad ekakālaṃ viśuddhā ca saṃkliṣṭā cety acintyam etat sthānaṃ gambhīradharmanayādhimuktānām api pratyekabuddhānām agocaraviṣayatvāt | yata āha |
dvāv imau devi dharmau duṣprativedhyau | prakṛtipariśuddhacittaṃ duṣprativedhyam | tasyaiva cittasyopakliṣṭatā duṣprativedhyā | anayor devi dharmayoḥ śrotātvaṃ vā bhaver atha vā mahādharmasamanvāgatā bodhisattvāḥ | śeṣāṇāṃ devi sarvaśrāvakapratyeka buddhānāṃ tathāgataśraddhāgamanīyāv evaitau dharmāv iti |
tatra nirmalā tathatā pūrvamalāsaṃkliṣṭā paścādviśuddhety acintyam etat sthānam | yata āha | prakṛtiprabhāsvaraṃ cittam | tat tathaiva jñānam | tata ucyate | ekakṣaṇa lakṣaṇasamāyuktayā prajñayā samyaksaṃbodhir abhisaṃbuddheti |
tatra vimalā buddhaguṇāḥ paurvāparyeṇaikāntasaṃkliṣṭāyām api pṛthagjanabhūmāv avinirbhāgadharmatayā nirviśiṣṭā vidyanta ity acintyam etat sthānam | yata āha |
na sa kaścit sattvaḥ sattvanikāye saṃvidyate yatra tathāgatajñānaṃ na sakalam anupraviṣṭam | api tu saṃjñāgrāhatas tathāgatajñānaṃ na prajñāyate | saṃjñā grāhavigamāt punaḥ sarvajñajñānaṃ svayaṃbhūjñānam asaṅgataḥ prabhavati |
yathāpi nāma bho jinaputra trisāhasramahāsāhasralokadhātupramāṇaṃ mahāpustaṃ bhavet | tasmin khalu punar mahāpuste trisāhasramahāsāhasralokadhātuḥ sakalasamāpta ālikhito bhavet | mahāpṛthivīpramāṇena mahāpṛthivī | dvisāhasralokadhātupramāṇena dvisāhasra lokadhātuḥ |
sāhasralokadhātupramāṇena sāhasralokadhātuḥ | cāturdvīpikapramāṇena cāturdvīpikāḥ | mahāsamudrapramāṇena mahāsamudrāḥ | jambūdvīpapramāṇena jambū dvīpāḥ | pūrvavidehadvīpapramāṇena pūrvavidehadvīpāḥ | godāvarīdvīpapramāṇena godāvarīdvīpāḥ | uttarakurudvīpapramāṇenottarakurudvīpāḥ | sumerupramāṇena sumeravaḥ | bhūmyavacaradevavimānapramāṇena bhūmyavacaradevavimānāni | kāmāvacaradevavimāna pramāṇena kāmāvacaradevavimānāni | rūpāvacaradevavimānapramāṇena rūpāvacaradeva vimānāni |
tac ca mahāpustaṃ trisāhasramahāsāhasralokadhātvāyāmavistarapramāṇaṃ bhavet | tat khalu punar mahāpustam ekasmin paramāṇurajasi prakṣiptaṃ bhavet | yathā caikaparamāṇurajasi tan mahāpustaṃ prakṣiptaṃ bhavet tathānyeṣu sarvaparamāṇurajaḥsu tatpramāṇāny eva mahāpustāny abhyantarapraviṣṭāni bhaveyuḥ |
atha kaścid eva puruṣa utpadyate paṇḍito nipuṇo vyakto medhāvī tatropagamikayā mīmāṃsayā samanvāgataḥ | divyaṃ cāsya cakṣuḥ samantapariśuddhaṃ prabhāsvaraṃ bhavet | sa divyena cakṣuṣā vyavalokayati | idaṃ mahāpustam evaṃbhūtam ihaiva parītte paramāṇurajasy anutiṣṭhate | na kasyacid api sattvasyopakāribhūtaṃ bhavati |
tasyaivaṃ syāt | yan nv ahaṃ mahāvīryabalasthāmnā etat paramāṇurajo bhittvā etan mahāpustaṃ sarvajagad upajīvyaṃ kuryām | sa mahāvīrya balasthāma saṃjanayitvā sūkṣmeṇa vajreṇa tat paramāṇurajo bhittvā yathābhiprāyaṃ tan mahāpustaṃ sarvajagad upajīvyaṃ kuryāt | yathā caikasmāt tathāśeṣebhyaḥ paramāṇubhyas tathaiva kuryāt |
evam eva bho jinaputra tathāgatajñānam apramāṇajñānaṃ sarvasattvopajīvyajñānaṃ sarvasattvacittasaṃtāneṣu sakalam anupraviṣṭam | sarvāṇi ca tāni sattvacittasaṃtānāny api tathāgatajñānapramāṇāni | atha ca punaḥ saṃjñāgrāhavini baddhā bālā na jānanti na prajānanti nānubhavanti na sākṣāt kurvanti tathāgatajñānam |
tatas tathāgato ’saṅgena tathāgatajñānena sarvadharmadhātusattvabhavanāni vyavalokyācārya saṃjñā bhavati | aho bata ime sattvā yathāvat tathāgatajñānaṃ na prajānanti | tathāgata jñānānupraviṣṭāś ca | yan nv aham eṣāṃ sattvānām āryeṇa mārgopadeśena sarvasaṃjñākṛtabandha nāpanayanaṃ kuryā yathā svayam evāryamārgabalādhānena mahatīṃ saṃjñāgranthiṃ vinivartya tathāgatajñānaṃ pratyabhijānīran | tathāgatasamatāṃ cānuprāpnuyuḥ | te tathāgatamārgopadeśena sarvasaṃjñākṛtabandhanāni vyapanayanti |
apanīteṣu ca sarvasaṃjñākṛtabandhaneṣu tat tathāgatajñānam apramāṇaṃ bhavati sarvajagad upajīvyam iti |
tatra jinakriyā yugapat sarvatra sarvakālam anābhogenāvikalpato yathāśayeṣu yathā vainayikeṣu sattveṣv akṣūṇam anuguṇaṃ pravartata ity acintyam etat sthānam | yata āha |
saṃkṣepamātrakeṇāvatāraṇārthaṃ sattvānām apramāṇam api tathāgatakarma pramāṇato nirdiṣṭam |
api tu kulaputra yat tathāgatasya bhūtaṃ tathāgatakarma tad apramāṇam acintyam avijñeyaṃ sarvalokena | anudāharaṇam akṣaraiḥ | duḥsaṃpādaṃ parebhyaḥ | adhiṣṭhitaṃ sarvabuddha kṣetreṣu | samatānugataṃ sarvabuddhaiḥ | samatikrāntaṃ sarvābhogakriyābhyaḥ | nirvikalpam ākāśasamatayā | nirnītākaraṇaṃ dharmadhātukriyayā | iti
vistareṇa yāvad viśuddha vaiḍūryamaṇidṛṣṭāntaṃ kṛtvā nirdiśati |
tad anena kulaputra paryāyeṇaivaṃ veditavyam acintyaṃ tathāgatakarma samatānugataṃ ca sarvato ’navadyaṃ ca triratnavaṃśānupacchettṛ ca |
yatrācintye tathāgatakarmaṇi pratiṣṭhitas tathāgata ākāśasvabhāvatāṃ ca kāyasya na vijahāti sarvabuddhakṣetreṣu ca darśanaṃ dadāti | anabhilāpyadharmatāṃ ca vāco na vijahāti yathā rutavijñaptyā ca sattvebhyo dharmaṃ deśayati | sarvacittārambaṇavigataś ca sarvasattvacitta caritāśayāṃś ca prajānātīti |
此偈明何義。真如有雜垢者。同一時中有淨有染。此處不可思議。不可思議者。信2深因緣法聲聞辟支佛於彼非境界故 是故聖者勝鬘經中。佛告勝鬘言。
天女。自性 清淨心而有染污難可了知。有二法難可了知。謂自性清淨心難可了知。彼心為煩惱所 染亦難了知。天女。如此二法。汝及成就大法 菩薩摩訶薩乃能聽受。諸餘聲聞辟支佛等。唯依佛語信此二法故。偈言染淨相應處故。
及遠離諸垢者。真如非本3有染後時言清淨。此處不可思議。是故經言心自性清淨。自性 清淨心本來清淨。如彼心本體。如來如是知。是故經言。如來一念心相應慧。得阿耨多羅 三藐三菩4提故。偈言不染而清淨故。
佛無量 功德者。謂前際後際於一向染凡夫地中。常不捨離真如法身。一切諸佛法無異無差別。此處不可思議。是故經言。
復次佛子。如來智 慧無處不至。何以故。以於一切眾生界中終無有一眾生身中而不具足如來功德及智慧 者。但眾生顛倒。不知如來智遠離顛倒起一切智無師智無礙智。
佛子。譬如有一極大經卷。如一三千大千世界。大千世界一切所有 無不記錄。若與二千世界等者。悉記二千世界中事。
若與小千世界等者。悉記小千世界中事。四天下等者。悉記一切四天下事。須彌 山王等者。悉記須彌山王等事。地天宮等者。悉記地天宮殿中事。欲天宮等者。悉記欲天宮殿中事。色天宮等者。悉記色天宮殿中事。若與無色天宮等者。悉記7一切無色界天宮殿中事。
彼等三千大千世界極大經卷。 在一極細小微塵內。一切微塵皆亦如是。
時有一人出興於世。智慧聰達具足成就清淨天眼。見此經卷在微塵內。作如是念。云何如此廣大經卷在微塵內而不饒益諸眾生耶。
我今應當勤作方便破彼微塵出此經卷饒益眾生。作是念已爾時彼人即作方便。破壞微塵出此經卷饒益眾生。
佛子。如來智慧。無相智慧。無閡智慧。具足在於眾生身中。但愚癡眾生顛倒想覆。不知不見不生信心。
爾時如來以無障閡清淨天眼。觀察一切諸眾生身。既觀察已作 如是言。奇哉奇哉。云何如來具足智慧。在於身中而不知見。我當方便教彼眾生覺悟 聖道。悉令永離一切妄想顛倒垢縛。令具足見如來智慧在其身內與佛無異。如來即時教彼眾生修八聖道。捨離一切虛妄顛倒。
離 顛倒已見如來智。與如來等饒益眾生故。偈言不相捨離法故。
及佛所作業者。同一時一切處一切時。自然無分別。隨順眾生心。隨順可化眾生根性。不錯不謬隨順作佛業。此處不可思議。是故經言。
善男子。如來為令一切眾生入佛法中故。無量如來業作有量說。
善男子。如來所有實作業者。於彼一切世 間眾生。不可量不可數。不可思議不可知。不可以名字說。何以故。以難可得與前眾生故。以於一切諸佛國土不休息故。以一切諸佛 悉平等故。以過一切諸世間心所作事故。以無分別猶如虛空悉平等故。以無異無差別法性體故。
如是等廣說已。又說不淨大毘琉璃摩尼寶珠譬喻言。
善男子。汝依此譬喻。應知如來業不可思議故。平等遍至故。一切處不可呵故。三世平等故。不斷絕三寶種故。
諸佛如來雖如是住不可思議業中。而不捨離虛空法身。雖不捨離虛空法身。而於眾生隨所應聞名字章句為之說法。雖為眾生如是 說法。而常遠離一切眾生心所念觀。何以故。以如實知一切眾生諸心行故。偈言自然無分別故。依此妙法身出生於三寶者。偈言
de la dri ma daṅ bcas pa’i de bźin ñid ni cig car dus gcig tu rnam par dag pa yaṅ yin la | kun nas ñon moṅs pa yaṅ yin pa’i phyir | gnas ’di bsam gyis mi khyab ste | zab mo’i chos kyi tshul la mos pa raṅ saṅs rgyas rnams kyi yaṅ spyod yul du ma gyur pa’i yul yin pa’i phyir ro ||
gaṅ gi phyir lha mo chos ’di gñis ni rtogs par dka’ ba ste | sems raṅ bźin gyis rnam par dag pa rtogs par dka’ ba daṅ | sems de ñid kyi ñe bar ñon moṅs pa rtogs par dka’ ba’o || lha mo chos ’di gñis ñan par byed pa ni khyod dam yaṅ na chos chen po daṅ ldan pa’i byaṅ chub sems dpa’ rnams yin no || lha mo lhag ma ñan thos daṅ raṅ || saṅs rgyas kyis ni chos ’di gñis de bźin gśegs pa la dad pas rtogs par bya ba ñid do źes gsuṅs pa yin no ||
de la dri ma med pa’i de bźin ñid ni sṅar dri mas kun nas ñon moṅs par ma gyur pa phyis rnam par dag par gyur pa’i phyir gnas ’di bsam gyis mi khyab po || gaṅ gi phyir sems ni raṅ bźin gyis ’od gsal ba ste | de ni de kho na bźin śes so || des na skad cig ma gcig daṅ ldan pa’i śes rab kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu mṅon par rdzogs par saṅs rgyas so źes gsuṅs pa yin no ||
de la dri ma med pa’i saṅs rgyas kyi yon tan ni gcig tu kun nas ñon moṅs pa so so’i skye bo’i sa la yaṅ rnam pas dbyer med pa’i chos ñid sṅa phyir khyad par med pa yod pa’i phyir gnas ’di bsam gyis mi khyab ste |
gaṅ gi phyir gaṅ la de bźin gśegs pa’i ye śes mtha’ dag rjes su ma źugs pa’i sems can de ni sems can gyi ris na ’ga’ yaṅ med do || ’on kyaṅ ’du śes kyi ’dzin pas de bźin gśegs pa’i ye śes mi mṅon no || ’du śes kyi ’dzin pa daṅ bral ba las ni | thams cad mkhyen pa’i ye śes raṅ byuṅ gi ye śes thogs pa med par rab tu ’byuṅ ṅo ||
kye rgyal ba’i sras ’di lta ste | dper na stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams kyi tshad daṅ mñam pa’i dar yug chen po gcig yod par gyur la | dar yug chen po de la yaṅ stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams rdzogs par bris par gyur te | ’di lta ste | khor yug chen po’i tshad du ni khor yug chen po bris | sa chen po’i tshad du ni sa chen po | stoṅ gñis pa’i ’jig rten gyi khams kyi tshad du ni stoṅ gñis pa’i ’jig rten gyi khams |
stoṅ gi ’jig rten gyi khams kyi tshad du ni stoṅ gi ’jig rten gyi khams | gliṅ bźi’i ’jig rten gyi khams kyi tshad du ni gliṅ bźi pa’i ’jig rten gyi khams | rgya mtsho chen po’i tshad du ni rgya mtsho chen po | ’dzam bu’i gliṅ gi tshad du ni ’dzam bu’i gliṅ | śar gyi lus ’phags kyi gliṅ gi tshaṅ du ni śar gyi las ’phags kyi gliṅ | nub kyi ba laṅ spyod kyi gliṅ gi tshad du ni nub kyi ba laṅ spyod kyi gliṅ | byaṅ gi sgra mi sñan gyi gliṅ gi tshad du ni byaṅ gi sgra mi sñan gyi gliṅ | ri rab kyi tshad du ni ri rab | sa la spyod pa’i lha’i gźal yas khaṅ gi tshad du ni sa la spyod pa’i lha’i gźal yas khaṅ | ’dod pa na spyod pa’i lha’i gźal yas khaṅ gi tshad du ni ’dod pa na spyod pa’i lha’i gźal yas khaṅ | gzugs na spyod pa’i lha’i gźal yas khaṅ gi tshad du ni gzugs na spyod pa’i lha’i gźal yas khaṅ bris so ||
dar yug chen po de yaṅ chu źeṅ stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams kyi tshad tsam du gyur la | dar yug chen po de yaṅ rdul phra rab kyi rdul gcig tu bcug par gyur to || ji ltar rdul phra rab kyi rdul gcig tu dar yug chen po de bcug pa de bźin du rdul phra rab kyi rdul ma lus pa rnams su de’i tshad kyi dar yug chen po de naṅ du bcug par gyur to ||
de nas mkhas pa mdzaṅs pa gsal ba yid gźuṅs pa der ñe bar źugs pa’i spyod pa daṅ ldan pa’i skyes bu ’ga’ źig skyes te | de’i mig lha’i mig tu gyur ciṅ kun tu yoṅs su dag pa ’od gsal bar gyur pa źig la des lha’i mig gis rnam par bltas te | ’di lta bur gyur pa’i dar yug chen po ’di rdul phra rab kyi rdul chuṅ du ’di ñid la gnas te | sems can ’ga’ la yaṅ ñe bar mkho bar ma gyur to ||
de ’di sñam du sems te | kye ma gaṅ bdag gi brtson pa chen po’i stobs daṅ mthus rdul phra rab kyi rdul ’di rdo rjes phye ste | dar yug chen po ’di ’gro ba thams cad kyi ñe bar ’tsho bar bya’o sñam pas | des brtson pa chen po’i stobs kyi mthus bskyed de | rdo rje phra mos rdul phra rab kyi rdul de phye nas bsam pa ji lta ba bźin du dar yug chen po de ’gro ba mtha’ dag la ñe bar ’tsho bar byed ciṅ | gcig la ji lta ba de bźin du rdul phra rab lus pa med pa mtha’ dag las de kho na bźin byed do ||
kye rgyal ba’i sras de bźin du de bźin gśegs pa’i ye śes tshad med pa’i ye śes sems can thams cad || ñe bar ’tsho ba’i ye śes kyaṅ sems can thams cad kyi sems kyi rgyud la mtshaṅ ba med par rjes su źugs te | sems can gyi sems kyi rgyud de dag kyaṅ de bźin gśegs pa’i ye śes daṅ ’dra bar tshad med do || de lta mod kyi ’du śes kyi ’dzin pas bciṅs pa’i byis pa rnams kyis de bźin gśegs pa’i ye śes mi śes rab tu mi śes śiṅ ñams su mi myoṅ | mṅon du mi byed do ||
des na de bźin gśegs pa chags pa med pa’i de bźin gśegs pa’i ye śes kyis chos kyi dbyiṅs sems can gyi gnas thams cad la rnam par gzigs nas | slob dpon gyi ’du śes su gyur te | kye ma ma la sems can ’di dag ni de bźin gśegs pa’i ye śes yaṅ dag pa ji lta ba bźin mi śes pa daṅ | de bźin gśegs pa’i ye śes rjes su źugs pa dag ste | gaṅ yaṅ ṅas sems can ’di dag la ‘phags pa’i lam ñe par bstan pas ’du śes kyis byas ba’i ’chiṅ ba thams cad bsal phar byas te | ji ltar raṅ ñid ’phags pa’i ye śes kyi stobs bskyed pas ye śes (read: ’du śes) kyi mdud pa chen po bsal nas de bźin gśegs pa’i ye śes so sor mṅon par śes śiṅ | de bźin gśegs pa’i ye śes daṅ mñam pa ñid rjes su thob pa bźin du de dag la de bźin gśegs pa’i lam bstan pas ’du śes kyis byas pa’i ’chiṅ ba thams cad zlog par byed do ||
’du śes kyis byas pa’i ’chiṅ ba thams cad log pa dag la ni de bźin gśegs pa’i ye śes tshad med pa de ’gro ba mtha’ dag gi ñe bar ’tsho bar ’gyur ro źes gsuṅs so ||
de la rgyal ba’i mdzad pa ni cig car thams cad la dus thams cad du lhun gyis grub ciṅ rnam par mi rtog par bsam ba ji lta ba daṅ | gdul bya ji lta ba bźin du sems can rnams la ma tshaṅ ba med ciṅ rjes su mthun bar ’jug pa’i phyir gnas ’di bsam gyis mi khyab ste |
gaṅ gi phyir sems can rnams gźug pa’i don du de bźin gśegs pa’i ye śes tshad med pa yin yaṅ mdor bsdus pa tsam gyi sgo nas tshad daṅ ldan par bstan mod kyi |
rigs kyi bu ’on kyaṅ de bźin gśegs pa’i yaṅ dag pa’i de bźin gśegs pa’i phrin las gaṅ yin pa de ni bsam gyis mi khyab pa tshad med pa ’jig rten thams cad kyis śes par bya ba ma yin pa | yi ge brjod du med pa | gźan gyis sgrub par dka’ ba | saṅs rgyas kyi źiṅ thams cad du gnas pa | saṅs rgyas thams cad daṅ mñam pa ñid rjes su thob pa | ’bad rtsol daṅ bya ba thams cad las ’das pa | nam mkha’ daṅ mñam pa ñid kyis rnam par rtog pa med pa | chos kyi dbyiṅs kyi bya ba ñid kyi tha dad du dbyer med pa źes bya ba nas |
nor bu baidūrya rnam par dag pa’i dper mdzad nas | rgyas par bstan te |
rigs kyi bu rnam graṅs ’dis ’di ltar rigs par bya ste | de bźin gśegs pa’i phrin las ni bsam gyis mi khyab pa mñam pa ñid rjes su thob pa thams cad du kha na ma tho ba med pa dus gsum daṅ rjes su ’brel pa | dkon mchog gsum gyi gduṅ mi ’chad par byed pa’o ||
bsam gyis mi khyab pa’i de bźin gśegs pa’i phrin las gaṅ la rab tu źugs pa’i de bźin gśegs pa’i sku nam mkha’i raṅ bźin yaṅ mi ’dor la | saṅs rgyas kyi źiṅ thams cad du yaṅ kun tu ston to || gsuṅ brjod du med pa’i chos ñid kyaṅ mi ’dor la | sgra rnam par rig pa ji lta ba bźin du sems can rnams la chos kyaṅ ston to || sems kyi dmigs pa thams cad daṅ yaṅ bral la | sems can thams cad kyi sems kyi spyod pa daṅ bsam pa yaṅ rab tu śes so źes gsuṅs so ||
Here, 1) ‘the Reality mingled with pollution’ is always, at the same time, pure and defiled; this point is inconceivable. [Here, ‘inconceivable’ is] in the sense that even for the Pratyekabuddhas who believe in the way of profound Doctrine, this is not an understandable sphere. Because it is said:
“O Goddess, these two points are quite difficult to be cognized. It is difficult to be cognized that the mind is pure by nature. It is also difficult to be cognized that this very mind is defiled. O Goddess, those who can hear these two points [with understanding] are only either yourself or Bodhisattvas who are endowed with the great qualities. O Goddess, for the other Śrāvakas and Pratyekabuddhas, these two points are to be understood only through the faith in the Tathāgata”.
2) ‘The Reality apart from pollution’, though it is originally not defiled by pollution, yet it is purified afterwards; this point is inconceivableable. Because it is said: “The mind is clear by nature. This is the real knowledge as it is. Therefore it is said: [the Tathāgata] perfectly enlightened the Supreme Perfect Enlightenment by the Intellect endowed with contemplation at one moment”.
Next, ‘Immaculate Qualities of the Buddha’ are always found even in the stage of those ordinary people who are absolutely defiled, of no differentiation through the inseparable nature [from the Absolute Body]; this point is inconceivable. Because it is said:
“There is no one among the group of living beings in whose body the Wisdom of the Tathāgata does not penetrate at all. Nevertheless, as taking [wrong] conceptions, he cannot cognize the Buddha’s Wisdom [residing in himself]. By removing this taking of conceptions, the Wisdom of Omniscience, self-born Wisdom, makes its appearance again unobstructedly.
O Son of the Buddha, suppose there would be a big painting cloth, of the size equal to the Great 3-thousand thousands of Worlds. And indeed, on this big cloth, the whole Great 3-thousand thousands of Worlds would be described completely. The Great Earth would be described in the exact size of the Great Earth. The 2-thousand Worlds [would be written] in their own full size.
[In the same way] the thousands of Worlds, the Four Continents, the Great Ocean, the Southern Continent of Jambū, the Eastern Continent of Videha, the [Western] Continent of Godāvarī, the Northern Continent of Kuru, the Mount Sumeru, the Palace of Gods living on the earth, that of Gods living in the Sphere of Desire, and of Gods living in the Sphere of Form; all of these would be written in their own size.
And [thus] this big cloth would have the same size as the expansion of the Great 3-thousand thousands of Worlds. Furthermore, this very big cloth would enter within one particle of an atom. Just as this big cloth lies within one small particle of an atom, in the same way, in each of all the other particles of atoms, too, there enters a big cloth of the same size.
Suppose there should appear one person, well learned, clever, intelligent, wise and possessed of the skill to approach there i.e. to the big cloth. And his divine eyes were perfectly pure and clear. With these divine eyes he would perceive [and say]: Why does this big cloth of such a great nature stay here in such a limited small particle of an atom! It is of no use to anybody!
So he would think: “Now, I will break this particle of an atom by the force of great efforts and let this great cloth become useful for the world. Then, producing the strength of great efforts, he would break this small particle of an atom with a subtle diamond and would make that great cloth useful for the world as was his intention. Not only for one particle of an atom but also for [all] the remaining atoms, he would act in the same way.
Similarly, O Son of the Buddha, the Wisdom of the Tathāgata, which is the immeasurable wisdom, the profitable wisdom for all living beings, thoroughly penetrates within the mentality of every living being. And every mental disposition of a living being has the same size as the Buddha’s Wisdom. Only the ignorant, however, being bound by misconceptions does neither know nor cognize nor understand nor realize the Wisdom of the Tathāgata [within himself].
Therefore, the Tathāgata, having observed the state of all the living beings in all the universal region by his unobstructed Wisdom, resolves to be a teacher [and says:] ‘What a pity! These living beings cannot cognize properly the Wisdom of the Tathāgata, though it penetrates them. O ! I shall try to withdraw all the obstacles made by wrong conceptions for the sake of these living beings through the teaching of [8-fold] Holy Path, in order that they would by themselves, by accepting the power of the Holy Path, cast off the big knot of conceptions and would recognize the Wisdom of the Tathāgata [within themselves], also that they would obtain equality with the Tathāgata’.
[In accordance with this declaration], they remove all the obstacles made by wrong conceptions through the teaching of the [Holy] Path of the Tathāgata. And when all the obstacles created by wrong conceptions are withdrawn, then this immeasurable Wisdom of the Tathāgata becomes useful to all the world”.
Now, ‘the Buddha’s Acts’ proceed forth at one time, everywhere, always, without efforts, without discrimination, according to the intention [of the living beings], according to [the faculty of] the living beings who are to be disciplined without fault, in conformance with their merits, this point is inconceivable. Because it is said:
“In order to enroll the living beings [in the Buddha’s Doctrine] the Acts of Tathāgata, though they are unlimited, are taught as if they were somewhat limited, with summarized numbers.
However, O Noble Youth, that which is the true act of the Tathāgata is immeasurable, inconceivable, uncognizable by all the world, indescribable by letters, difficult to be acquired by others, established in all Buddhas’ lands, rendered in equality with all the Buddhas, far beyond all works of exertion, of no discrimination as being equal to the sky, of no differentiation as being the act of the universal Essence “ &c.
Then, after showing the example of pure, precious Vaidūrya stone, it is taught as follows:
“O noble youth, in this manner, this Buddha’s inconceivable Act should be known as rendered in equality [with all the Buddhas], nowhere blamable, related to the three divisions of time, and not interrupting the lineage of the Jewels.
Residing in this inconceivable Act of the Tathāgata, the Buddha never casts off the sky-like nature of his body and be shows himself in all the Buddhas’ lands; without casting off the indescribable nature of his speech, he teaches the Doctrine for the sake of living beings through the proper word-communication; and being apart from all objects of the mind, still he can understand the deeds and intentions of the minds of all living beings.
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Chapter I: The Matrix of the Tathāgata