balānvita iti |
sthānāsthāne vipāke ca karmaṇām indriyeṣu ca |
dhātuṣv apy adhimuktau ca mārge sarvatragāmini || 5 ||
dhyānādikleśavaimalye nivāsānusmṛtāv api |
divye cakuṣuṣi śāntau ca jñānaṃ daśavidhaṃ balam || 6 ||
vajravad iti |
sthānāsthānavipākadhātuṣu jagannānādhimuktau naye saṃkleśavyavadāna indriyagaṇe pūrve nivāsasmṛtau |
divye cakṣuṣi cāsravakṣayavidhāvajñānavarmācalaprakāradrumabhedanapratikaraṇacchedād balaṃ vajravat || 7 ||
caturvaiśāradyaprāpta iti |
sarvadharmābhisaṃbodhe vibandhapratiṣedhane |
mārgākhyāne nirodhāptau vaiśāradyaṃ caturvidham || 8 ||
jñeye vastuni sarvathātmaparayor jñānāt svayaṃjñāpanād dheye vastuni hānikāraṇakṛteḥ sevye vidhau devanāt |
prāptavye ca niruttare ’tivimale prāpteḥ paraprāpaṇād āryāṇāṃ svaparārthasatyakathanād astambhitatvaṃ kvacit || 9 ||
siṃhavad iti |
nityaṃ vanānteṣu yathā mṛgendro nirbhīr anuttrastagatir mṛgebhyaḥ |
munīndrasiṃho ’pi tathā gaṇeṣu svastho nirāsthaḥ sthiravikramasthaḥ || 10 ||
aṣṭādaśāveṇikabuddhadharmasamanvāgata iti |
skhalitaṃ ravitaṃ nāsti śāstur na muṣitā smṛtiḥ |
na cāsamāhitaṃ cittaṃ nāpi nānātvasaṃjñitā || 11 ||
nopekṣāpratisaṃkhyāpahānir na cchandavīryataḥ |
smṛtiprajñāvimuktibhyo vimuktijñānadarśanāt || 12 ||
jñānapūrvaṃgamaṃ karma tryadhvajñānam anāvṛtam |
ity ete ’ṣṭādaśānye ca guror āveṇikā guṇāḥ || 13 ||
nāsti praskhalitaṃ ravo muṣitatā citte na saṃbhedataḥ saṃjñā na svarasādhyupekṣaṇam ṛṣer hānir na ca cchandataḥ |
vīryāc ca smṛtito viśuddhavimalaprajñāvimukteḥ sadā muktijñānanidarśanāc ca nikhilajñeyārthasaṃdarśanāt || 14 ||
sarvajñānapurojavānuparivartyartheṣu karmatrayaṃ triṣv adhvasv aparāhatā suvipulajñānapravṛttidhruvam |
ity eṣā jinatā mahākaruṇayā yuktāvabuddhā jinair yad bodhāj jagati pravṛttam abhayadaṃ saddharmacakraṃ mahat || 15 ||
ākāśavad iti |
yā kṣityādiṣu dharmatā na nabhasaḥ sā dharmatā vidyate ye cānāvaraṇādilakṣaṇaguṇā vyomno na te rūpiṣu |
kṣityambujvalanānilāmbarasamā lokeṣu sādhāraṇā buddhāveṇikatā na cāśv api punar lokeṣu sādhāraṇā || 16 ||
dvātriṃśan mahāpuruṣalakṣaṇarūpadhārīti |
supratiṣṭhitacakrāṅkavyāyatotsaṅgapādatā |
dīrghāṅgulikatā jālapāṇipādāvanaddhatā || 17 ||
tvaṅmṛduśrītaruṇatā saptotsadaśarīratā |
eṇeyajaṅghatā nāgakośavadvastiguhyatā || 18 ||
siṃhapūrvārdhakāyatvaṃ nirantaracittāṃśatā |
saṃvṛttaskandhatā vṛttaślakṣṇānunnāmabāhutā || 19 ||
pralambabāhutā śuddhaprabhāmaṇḍalagātratā |
kambugrīvatvam amalaṃ mṛgendrahanutā samā || 20 ||
catvāriṃśaddaśanatā svacchāviraladantatā |
viśuddhasamadantatvaṃ śuklapravaradaṃṣṭratā || 21 ||
prabhūtajihvatānantācintyarasarasāgratā |
kalaviṅkarutaṃ brahmasvaratā ca svayaṃbhuvaḥ || 22 ||
nīlotpalaśrīvṛṣapakṣmanetra sitāmalorṇoditacāruvaktraḥ |
uṣṇīṣaśīrṣavyavadātasūkṣma suvarṇavarṇacchavir agrasattvaḥ || 23 ||
ekaikaviśliṣṭamṛdūrdhvadeha pradakṣiṇāvartasusūkṣmaromā |
mahendranīlāmalaratnakeśo nyagrodhapūrṇadrumamaṇḍalābhaḥ || 24 ||
nārāyaṇasthāmadṛḍhātmabhāvaḥ samantabhadro ’pratimo maharṣiḥ |
dvātriṃśad etāny amitadyutīti narendracihnāni vadanti śāstuḥ || 25 ||
dakacandravad iti |
vyabhre yathā nabhasi candramaso vibhūtaṃ paśyanti nīlaśaradambumahāhrade ca |
saṃbuddhamaṇḍalataleṣu vibhor vibhūtaṃ tadvaj jinātmajagaṇā vyavalokayanti || 26 ||
初依十力故。說二偈 處非處果報 業及於諸根 性信至處道 離垢諸禪定
憶念過去世 天眼寂靜智 如是等諸句 說十種力名
又依十力金剛杵喻故。說二偈 處非處果性 眾生諸信根 種種道修地 過宿命差別 天眼漏盡等 佛力金剛杵 能刺碎散斫 癡鎧山牆樹
又依四無畏故。說三偈 如實覺諸法 遮諸閡道障 說道得無漏 是四種無畏
於所知境界 畢竟知自他 自知教他知 此非遮障道 能證勝妙果 自得令他得 說自他利諦 是諸處無畏
又依四無畏師子王喻故。說二偈 譬如師子王 諸獸中自在 常處於山林 不怖畏諸獸 佛人王亦爾 處於諸群眾 不畏及善住 堅固奮迅等
又依十八不共佛法故說八偈 佛無過無諍 無妄念等失 無不定散心 無種種諸想
無作意護心 欲精進不退 念慧及解脫 知見等不退
諸業智為本 知三世無障 佛十力功德 及餘不說者
佛身口無失 若他來破壞 內心無動相 非作心捨心 世尊欲精進 念淨智解脫 知見常不失 示現可知境
一切諸業等 智為本展轉 三世無障閡 廣大智行常 是名如來體 大智慧相應 覺彼大菩提 最上勝妙法 為一切眾生 轉於大法輪 無畏勝妙法 令彼得解脫
又依十八不共法虛空譬喻故。說三偈 地水火風等 彼法空中無 諸色中亦無 虛空無閡法 諸佛無障礙 猶如虛空相 如來在世間 如地水火風 而諸佛如來 所有諸功德 乃至無一法 共餘世間有
又依三十二大人相故。說十一偈 足下相平滿 具足千輻輪 跟……趺上隆 伊尼鹿王…… 手足悉柔軟 諸指皆纖長 鵝王網縵指 臂肘上下……
手足悉柔軟 諸指皆纖長 體相七處滿 上半如師子 (844c2) 跟……趺上隆 伊尼鹿王…… (844b25) 立能手過膝 馬王陰藏相 (844b29)
體相七處滿 上半如師子 兩肩前後平 左右俱圓滿 (844b28) 鵝王網縵指 臂肘上下…… (844b27)
立能手過膝 馬王陰藏相 身淨光圓匝 頂上相高顯 (844c7) 項如孔雀王 頤方若師子 (844c8)
口含四十齒 二牙白喻雪 深密內外明 上下齒平齊
迦陵頻伽聲 妙音深遠聲 所食至喉現 得味中上味 細薄廣長舌 二目淳紺色
細薄廣長舌 二目淳紺色 瞬眼若牛王 功德如蓮華 額上白毫相 通面淨光明 (844c10) 身淨光圓匝 頂上相高顯 (844c7) 身色新淨妙 柔軟金色皮 (844c4) 淨軟細平密 一孔一毛生 (844c5)
淨軟細平密 一孔一毛生 毛柔軟上靡 微細輪右旋 髮淨金精色 喻如因陀羅 (844c9) 身……相洪雅 如尼拘樹王 (844c1)
威德勢堅固 猶如那羅延 如是說人尊 妙相三十二 (844c17) 一一不離亂 普身不可嫌 (844c18)
又依三十二大丈夫相水中月喻故。說二偈 秋空無雲曀 月在天及水 一切世間人 皆見月勢力 清淨佛輪中 具功德勢力 佛子見如來 功德身亦爾
stobs rnams daṅ ldan pa źes bya ba ni | gnas daṅ gnas min las rnams kyi || rnam smin daṅ ni dbaṅ po daṅ || khams rnams daṅ ni mos pa daṅ || kun ’gro’i lam daṅ bsam gtan sogs ||
ñon moṅs dri ma med pa daṅ || gnas ni rjes su dran pa daṅ || lha yi mig daṅ gźi ba dag | mkhyen pa’i stobs ni rnams pa bcu ||
rdo rje bźin źes bya ba ni || gnas daṅ gnas min rnam smin khams daṅ ’gro ba mos pa sna tshogs daṅ || ñon moṅs rnam byaṅ dbaṅ po’i tshogs daṅ sṅon gnas rjes su dran pa daṅ || lha yi mig daṅ zag ba zad tshul mi śes go cha rtsig brtan daṅ || śiṅ rnams ’bigs daṅ gźig daṅ gcod phyir stobs gaṅ yin pa rdo rje bźin ||
mi ’jegs pa bźi brñes pa źes bya ba ni | chos kun rdzogs par byaṅ chub daṅ || gegs ni ’gog par byed pa daṅ || lam ston pa daṅ ’gog ston la || mi ’jigs pa ni rnam pa bźi ||
bdag gźan śes bya’i dṅos po rnam kun śes daṅ śes mdzad phyir || spaṅs dṅos spaṅs daṅ spoṅ mdzad phyir daṅ bsten bya bsten pa’i phyir || thob bya bla med śin tu dri med thob daṅ thob mdzad phyir || raṅ gźan don bden gsuṅs phyir draṅ sroṅ gaṅ du ’aṅ thogs pa med ||
seṅ ge bźin źes bya ba ni | ri dags dbaṅ po ji ltar nags mthar rtag ’jigs med || ri dags rnams la skrag pa med par rgyu ba ltar || de bźin tshogs na thub pa’i dbaṅ po seṅ ge yaṅ || legs gnas ltos med brtan pa’i rtsal dan ldan par gnas ||
saṅs rgyas kyi chos ma ’dres pa bco brgyad daṅ ldan pa źes bya ba ni | ’khrul daṅ ca co mi mṅa’ ste || ston la dran pa ñams mi mṅa’ || mñam par ma bźag thugs mi mṅa’ || ’du śes sna tshogs kyaṅ mi mṅa’ ||
ma brtags btaṅ sñoms mi mṅa’ ste || ’dun pa brtson ’grus dran pa daṅ || śes rab rnam grol rnam grol gyi || ye śes gzigs pa ñams mi mṅa’ ||
las rnams ye śes sṅon ’gro daṅ || dus la ye śes sgrib pa med || de ltar bco brgyad ’di daṅ gźan || ston pa’i ma ’dres yon tan yin ||
’khrul daṅ ca co bsñel daṅ thugs g-yo tha dad kyi ni ’du śes daṅ || ṅaṅ gis btaṅ sñoms draṅ sroṅ la med ’dun pa daṅ ni brtson ’grus daṅ || dran daṅ rnam dag dri med śes rab rtag tu rnam par grol ba daṅ || śes bya’i don kun gzigs pa’i grol ba’i ye śes las ni ñams mi mṅa’ ||
gaṅ gi las gsum thams cad ye śes sṅon ’gro rjes su ’jug pa daṅ || dus gsum dag tu thogs med des pa mkhyen pa rgya che ’jug pa ste || gaṅ rtogs ’gro bar ’jigs med dam chos ’khor lo chen po rab bskor ba || thugs rje chen po daṅ ldan rgyal ba ñid de saṅ srgyas rnams kyis brñes ||
nam mkha’ bźin źes bya ba ni || sa sogs la yod chos ñid gaṅ yin chos ñid de ni nam mkha’i min || nam mkha’i mtshan ñid sgrib med la sogs mtshan ñid gaṅ de gzugs la med || sa chu me rluṅ nam mkha’ mtshuṅs pa ’jig rten dag na thun moṅ ste || ma ’dres ñid ni rdul phran tsam yaṅ ’jig rten dag na thun moṅ min ||
skyes bu chen po’i mtshan sum cu tsa gñis daṅ ldan pa’i gzugs mṅa’ ba źes bya ba ni | legs gnas ’khor los mtshan pa daṅ || yaṅs daṅ źabs loṅ mi mṅon daṅ || sor mo riṅ daṅ phyag źabs riṅ || dra ba yis ni ’brel ba daṅ ||
pags ’jam gźon śa can legs ñid || sku ni bdun dag mtho ba daṅ || byin pa e na ya ’dra gsaṅ || glaṅ po bźin du sbubs su nub ||
ro stod seṅ ge ’dra ba || daṅ || thal goṅ bar med rgyas pa daṅ || dpuṅ pa legs zlum phyag ’jam riṅ || zlum źiṅ mthon dman med pa daṅ ||
phyag riṅ yoṅs su dag pa yi || ’od kyi dkyil ’khor dag daṅ ldan || mgrin pa dri med duṅ ’dra daṅ || ’gram pa ri dags rgyal po ’dra ||
tshems ni bźi bcu mñam pa daṅ || rab daṅs tshems thags bzaṅ ba daṅ || rnam dag tshems mñam ñid daṅ ni || mche ba rab mchog dkar ba ñid ||
ljags riṅ mtha’ med bsam med pa || ro bro ba yi mchog ñid daṅ || raṅ byuṅ kal biṅ ka yi || sgra daṅ tshaṅs ba’i dbyaṅs ñid daṅ ||
spyan bzaṅs utpal khyu mchog rdzi ’dra daṅ || źal mdzes dri med mdzod spu dkar bar ldan || gtsug tor dbu ldan dag ciṅ srab pa daṅ || pags pa gser gyi mdog ’dra sems can mchog ||
ba spu legs phra ’jam źiṅ re re nas || sku yi gyen du g-yas phyogs ’khyil ba daṅ || dbu skra dri med rin chen mthon mthiṅ bźin || nya gro rdzogs pa’i ljon śiṅ dkyil ’khor ’dra ||
kun tu bziṅ po dpe med draṅ sroṅ che || sred med bu yi stobs mṅa’ mkhregs pa’i sku || bsam mi khyab par sum cu rtsa gñis po || ’di dag ston pas mi dbaṅ mtshan du gsuṅs ||
chu zla bźin źes bya ba ni || ji ltar sprin med nam mkha’i zla ba’i gzugs || ston ka’i chu sṅon mtshor ni mthoṅ ba ltar || de bźin rgyal sras tshogs kyi khyab bdag gzugs || rdzogs saṅs dkyil ’khor naṅ du mthoṅ bar ’gyur ||
(I. THE 10 POWERS) It is said that the Buddha is possessed of [10] Powers. (Kārikās 3-4) The knowledge of the proper and improper place, Of the result of former actions, and of the faculties, Of the component elements and of the faith, Of the path which leads to everywhere. || 5 ||
Of the impurity and purity in contemplation, etc., Of the memory of the previous abodes, Of the Divine Eyes, and of Quiescence, Such are the ten kinds of Power [of the Buddha]. || 6 ||
It is said, [these Powers are] like a thunderbolt. (Kārikā 5) [Being the power of knowing] about the proper and the improper, About results, about elements and various faiths of the people, About the path, purity and impurity, About the complex of faculties, the memory of former abodes, About the divine eyes, and how to destroy the Evil Influences; The Powers pierce, break and cut down The armour, the mountain fortress, and the tree of ignorance, Therefore, they have resemblance to a thunderbolt. || 7 ||
(I. THE FORMS OF INTREPIDITY) It is said that [the Buddha] has attained the kinds of intrepidity. (Kārikās 67) [The Buddha’s] Intrepidity is of four kinds, namely: In his perfect Enlightenment of all the elements, In rejecting all obstacles, In preaching the Path, and in acquiring the Extinction. || 8 ||
He himself knows and causes others to know All the things cognizable in all their forms; He destroys everything to be rejected and causes others to reject them; Serves [himself and lets others serve] in the method to be practiced; And himself attains and causes others to attain The Highest and Perfectly Pure State which is to be attained; Thus, teaching the Truth on account of himself and of others, The Buddha, wherever he might be, is not paralyzed by fear. || 9 ||
It is said that [the intrepidity of the Buddha] is like [that of] a lion. (Kārikā 8) Just as the king of beasts in the forest Has always no fear and acts without fear among beasts, Similarly, the lion who is the Lord of Sages Abides among the assembly of attendance, Imdependent, indifferently, with firmness and victory. || 10 ||
(III. THE 18 EXCLUSIVE PROPERTIES) It is said that the Buddha is endowed with the 18 Exlusive Properties peculiar only to him. (Kārikā 9-13) With the Preseptor, There is neither error nor rough speech, Neither loss of memory nor distraction of mind, Also, there is no pluralistic conception; || 11 ||
He is not indifferent, not without consideration, He knows no deprivation of his zeal, and of his energy, Of his memory, of Trancendental Intellect, and of Liberation, And of the intuition of this liberation; || 12 ||
His [three kinds of] acts are preceded by Wisdom, And his Intuition acts unimpededly in three states of time; These 18 and others are the Properties Of the Preceptor, which are not common to others. || 13 ||
The Sage has neither error nor rough speech, Neither loses [his memory] nor distracts his mind, Has neither pluralistic views nor indifference to one’s own taste, He is never deprived of his zeal, effort and memory, Of pure, immaculate Intellect and Liberation, Of the intuition of freedom and of showing all things knowable; || 14 ||
He makes manifest on the objects the kinds of acts, Which are preceded by all kinds of knowledge, And brings out the Wisdom, well extensive, without hindrance, Constantly, throughout the states of time; Thus is Buddhahood, endowed with Great Compassion, And perfectly realized by the Buddha; And on account of this realization, he sets in motion in the world The great wheel of the fearless Supreme Doctrine. || 15 ||
It is said that [these properties are] like space. (Kārikā 14) The nature found in the earth and the rest Is not the nature of space, And the properties of space represented by Non-obstruction, etc., are absent in material things; The earth, water, fire, wind and the sky, likewise, Are common to all the [material] worlds, But the Exclusive Properties of the Buddha Are not in the least common to those worlds. || 16 ||
(II. THE 32 MARKS OF THE SUPERMAN) It is said that the Buddha is possessed of the corporeal form endowed with the 32 marks of the Superman. (Kārikās 15-23) The feet are firmly placed, marked by circles on the soles, And with broad insteps and leveled heels which hide the ankles, The fingers are long, and those of hands and toes alike Are connected with each other by a web. || 17 ||
His skin is soft and fine like that of youths, His body is round with elevated parts, His shanks are like those of the deer, and The private parts are concealed as with an elephant. || 18 ||
The upper part of the body is like that of a lion, The parts between the shoulders are closely set and elevated, And his shoulders are well heaped and round; His arms are fleshy, tender and of no unevenness, || 19 ||
And are hanging low [down to the knees]. The body has a radiant, pure halo around it, His neck is immaculate like a white conch, And his jaws have a resemblance with those of a lion. || 20 ||
He has forty teeth all of which are equal, And are clear and closely set, pure and straight, And his eye-teeth are white and of excellent form. || 21 ||
His tongue is broad and long, [by which he tastes] The highest taste, infinite and unthinkable; The voice of the Self-Born is like that of the Kalavaṅka, And has the most excellent sound. || 22 ||
He, the highest of living beings, is of beautiful eyes, like a blue lotus, with eyelashes like those of a bull, Of handsome face, endowed with the immaculate Ūrṇa-hair, Of a head adorned with the Uṣṇīṣa, and of skin, Purified, subtle and of golden colour; || 23 ||
Hairs on the body grow separately from each other, Soft and subtle, turning upward and to the right, Hairs on his head are of pure blue colour like sapphires, And his figure is fully circular like a Nyagrodha tree. || 24 ||
He, the Great Sage, whose body is firm and possessed of The power of Nārāyaṇa, looks sublime and incomparable; These 32 features of infinite splendour are taught By the Preceptor as the marks of the Lord of Men. || 25 ||
It is said that [the Buddha, with 32 marks] has a resemblance to the moon and its reflection in the water. (Kārikā 24) Just as, in autumn, the form of the moon is perceived In the cloudless sky, as well as in a big pond, Reflecting this blue sky on its water-surface; Similarly, the disciples of the Buddha Can perceive the manifestations of the Omnipresent On the surface of the pond-like sphere of the Buddha. || 26 ||
Complete text
Chapter I: The Matrix of the Tathāgata