vineyadhātau vinayābhyupāye vineyadhātor vinayakriyāyām |
taddeśakāle gamane ca nityaṃ vibhor anābhogata eva vṛttiḥ || 1 ||
kṛtsnaṃ niṣpādya yānaṃ pravaraguṇagaṇajñānaratnasvagarbhaṃ puṇyajñānārkaraśmipravisṛtavipulānantamadhyāmbarābham |
buddhatvaṃ sarvasattve vimalaguṇanidhiṃ nirviśiṣṭaṃ vilokya kleśajñeyābhrajālaṃ vidhamati karuṇā vāyubhūtā jinānām || 2 ||
etayor yathākramaṃ dvābhyām aṣṭābhiś ca ślokaiḥ piṇḍārtho veditavyaḥ |
yasya yena ca yāvac ca yadā ca vinayakriyā |
tadvikalpodayābhāvād anābhogaḥ sadā muneḥ || 3 ||
yasya dhātor vineyasya yenopāyena bhūriṇā |
yā vinītikriyā yatra yadā taddeśakālayoḥ || 4 ||
niryāṇe tadupastambhe tatphale tatparigrahe |
tadāvṛtau taducchittipratyaye cāvikalpataḥ || 5 ||
bhūmayo daśa niryāṇaṃ taddhetuḥ saṃbhṛtidvayam |
tatphalaṃ paramā bodhir bodheḥ sattvaḥ parigrahaḥ || 6 ||
tadāvṛtir aparyantakleśopakleśavāsanāḥ |
karuṇā tatsamudghātapratyayaḥ sārvakālikaḥ || 7 ||
sthānāni veditavyāni ṣaḍ etāni yathākramam |
mahodadhiravivyomanidhānāmbudavāyuvat || 8 ||
jñānāmbuguṇaratnatvād agrayānaṃ samudravat |
sarvasattvopajīvyatvāt saṃbhāradvayam arkavat || 9 ||
vipulānantamadhyatvād bodhir ākāśadhātuvat |
samyaksaṃbuddhadharmatvāt sattvadhātur nidhānavat || 10 ||
āgantuvyāptyaniṣpattes tatsaṃkleśo ’bhrarāśivat |
tatkṣiptipratyupasthānāt karuṇodvṛttavāyuvat || 11 ||
parādhikāraniryāṇāt sattvātmasamadarśanāt |
kṛtyāparisamāpteś ca kriyāpraśrabdhir ā bhavat || 12 ||
於可化眾生 以教化方便 起化眾生業 教化眾生界 諸佛自在人 於可化眾生 常待處待時 自然作佛事
遍覺知大乘 最妙功德聚 如大海水寶 如來智亦爾 菩提廣無邊 猶如虛空界 於無量功德 大智慧日光 遍照諸眾生 有佛妙法身 無垢功德藏 如我身無異 煩惱障智障 雲霧羅網覆 諸佛慈悲風 吹令散滅盡
此六行偈義以十四偈略釋應知。偈言 以何等性智 何者何處時 作業無分別 是故業自然
以何等根性 諸眾生可度 以何等智慧 能度諸眾生 又以何者是 化眾生方便 眾生以何處 何時中可化
進趣及功德 為果為攝取 彼障及斷障 諸緣不分別
進趣謂十地 功德因二諦 果謂大菩提 攝菩提眷屬
彼障謂無邊 煩惱及習氣 斷障謂大慈 及大悲心等
是名一切時 常種種因緣 如是等六處 次第說應知 如大海水寶 空日地雲風
諸地如大海 智水功德寶 菩提如空界 廣無中後邊 為利益眾生 二種業如日
能悉遍照知 一切眾生界 皆有如來性 如地中伏藏
客塵煩惱等 本自無體性 一切皆虛妄 如雲聚不實 起大慈悲心 猶如猛風吹 煩惱智障盡 如彼雲聚散
猶如彼大地 體安固不動 為利益眾生 見彼我無別 化事未究竟 故常在世間 (846a18) 從本際以來 自然不休息 (846a19)
gdul bya’i khams daṅ ’dul byed thabs daṅ ni || gdul bya’i khams kyi gdul bya’i bya ba daṅ || de yi yul daṅ dus su gśegs pa la || khyab bdag rtag tu lhun gyis grub par ’jug ||
yon tan rin chen mchog tshogs daṅ ldan ye śes chu mtsho bsod nams ye śes ñi ’od can || theg pa ma lus ṅes par bsgrubs te mtha’ daṅ dbus med rgya chen nam mkha’ ltar khyab pa || saṅs rgyas ñid ni yon tan dri ma med ster sems can kun la khyad med rnams gzigs nas || ñon moṅs śes bya’i sprin gyi dra ba saṅs rgyas rnams kyi thugs rje’i rluṅ gis rnam par ’thor ||
’di gñis kyi bsdus pa’i don ni | go rims bźin du tshigs su bcad pa gñis daṅ brgyad kyis rig par bya ste | gaṅ źig gaṅ gis ’dul ba yi || bya gaṅ gaṅ du gaṅ gi tshe || de ni rnam rtog skye med phyir || thub pa rtag tu lhun gyis grub ||
gdul bya’i khams ni gaṅ źig gi || gdul ba’i thabs maṅ gaṅ dag gis || gdul bya’i bya gaṅ gaṅ du ni || gaṅ tshe yul daṅ dus de dag |
ṅes ’byin de yi rton pa daṅ || de’i ’bras de yi yoṅs ’dzin daṅ || de sgrib de gcod rkyen la ni || rnam par rtog pa med phyir ro ||
ṅes par ’byin pa sa bcu ste || tshogs gñis dag ni de yi rgyu || de ’bras byaṅ chub mchog yin te || byaṅ chub sems can yoṅs su ’jin ||
de sgrib mtha’ yas ñon moṅs daṅ || ñe ba’i ñon moṅs bag chags so || dus kun tu ni de ’joms pa’i || rkyen ni thugs rje chen po yin ||
gnas drug ’di rnams go rims bźin || rgya mtsho ñi ma rnam mkha’i gter || sprin daṅ rluṅ bźin śes par bya ||
śas chu yon tan rin chen daṅ || ldan phyir sa rnams rgya mtsho bźin || sems can thams cad ñer ’tsho’i phyir || tshogs gñis dag ni ñi ma bźin ||
rgya che mtha’ daṅ dbus med phyir || byaṅ chub nam mkha’i khams bźin no || yaṅ dag rdzogs saṅs chos ñid phyir || sems can khams ni gter daṅ ’dra ||
glo bur khyab daṅ ma grub phyir || de yi ñon moṅs sprin tshogs bźin || de gtor ba yi ñer gnas phyir || thugs rje mi bzad rluṅ daṅ ’dra ||
gźan gyi dbaṅ gis ṅes ’byuṅ daṅ || bdag daṅ sems can mtshuṅs gzigs daṅ || mdzad pa yoṅs su ma rdzogs phyir || ’khor ba srid du mdzad mi ’chad ||
(Kārikās 1-2) The acts of the Lord are always effortless With regard to the constitution of the converts, The means of conversion, and its functions [In accordance with the capacity] of the converts, Working in [proper] place and in [proper] time. || 1 ||
Having completely established the Vehicle; The ocean of knowledge filled with the multitudes of the excellent virtues, And endowed with the rays of the sun of Merits and Knowledge, And having perceived that Buddhahood, like space, Pervading extensively and of neither limit nor middle, Exists everywhere in all living beings, As the treasure of the immaculate virtues, The Buddhas’ Compassion, like wind, Blows away the net of the cloud-like [Obscurations] Caused by Defilements and Ignorance. || 2||
The summarized meaning of these two ślokas is to be known by the following two and eight verses, respectively. To whom, by what means, how far, and when, About these matters, there is no rise of discrimination; Therefore, the Buddha’s Act of conversion Is [working] always ‘without effort’. || 3 ||
On account of the action of conversion, ‘Who’ means ‘the constitution to be converted’, ‘By what means’ denotes ‘the manifold means of conversion]’ And ‘where and when’ the ‘place and time [of conversion]’. || 4||
Because, [this act of conversion is] non-discriminative With regard to Deliverance and its support, To the result of [partaking of] this support and the receptacle which accepts this result, And to the obscurations [which cover] this receptacle and the condition by which these obscurations are removed. || 5||
[Here], ‘Deliverance’ means the 10-fold Stage [of Bodhisattvas], ‘Its cause’ means the 2-fold Accumulation, ‘The result of this Accumulation’ is the Highest Enlightenment, ‘[Its] receptacle’ means the living beings Who accept the Enlightenment. || 6 ||
The phrase ‘The obscurations which cover this receptacle’ means The innumerable Defilements, Sub-defilements and Impressions; The phrase ‘The condition by which the obscurations are removed And which works for all time’ means Compassion. || 7||
These six points are to be known, Like the ocean and like the sun, Like space and like a treasure, Like clouds and like the wind, respectively. || 8 ||
Being [the treasure] of the water of knowledge And of the jewel of virtuous properties, The highest Vehicle is like the ocean; As keeping alive all living beings, The twofold Accumulation is like the sun; || 9 ||
Being extensive and of neither end nor middle, The Enlightenment has a resemblance to space; Being of the nature of the Perfect Enlightened One, The living beings are akin to a treasure; || 10 ||
Being accidental, pervasive, and unreal, Their defilements are like a multitude of clouds; And, bringing about the dispelling of these, Compassion is like a strong wind. || 11 ||
Performing Deliverance for the sake of others, Considering the living beings as one’s own self, And having works of no termination, [The Buddha] Acts ‘uninterruptedly’ as long as the world exists. || 12 ||
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Chapter I: The Matrix of the Tathāgata