skye daṅ de bźin skye med gñis ni spros pa ste || kun tu rtog pa’i sa daṅ bdud kyi spyod yul yin ||
lus la sogs pa’i chos ’dzin rlom sems ’dod pa yi || lha daṅ lha min ’gro ba rnams ni ’dir brlag go |1|
rgyal bas bdud rtsi ’dus ma byas pa brñes sñam du || de ltar gaṅ dag bsam pa rab tu ’jug byed pa ||
de dag saṅs rgyas la ni sku ṅas gsol bar byed || brñes kyaṅ ’di la ’dren pa rnams kyis brñes pa med |2|
’dir ni skye bo maṅ po dag || rab tu byuṅ nas rab byuṅ rlom ||
sems kyi dmigs pas rnam ’khrul nas || bstan pa la ni sun ’byin rnams |3|
bdud rtsi bdag gis thob po źes || thob pa’i ṅa rgyal can dag smra ||
skyob pa śā kya seṅ ge yi || bstan pa la ni spros pa med |4|
sems kyi rnam pa thams cad du || sems kyi ṅo bo ñid mi rtogs ||
de bźin rnam ’dren gsuṅs pa yi || lta ba de ni raṅ bźin med |5|
spyan dag rgyal bas gsuṅs pa yi || lta ba la ni lta ba med ||
de phyir śes rab ldan pa ni || bdag ñid grol sñam ’dzin pa med |6|
mtshan mar ’dzin pa sgom pa rnams || bdag tu dmigs pas rmoṅs par ’gyur ||
mkhas pa ma yin kha cig ni || yaṅ dag ma yin stoṅ pa spoṅ |7|
dṅos po rmi lam sgyu ma ’dra || raṅ gi blos ni brtags nas kyaṅ ||
mi mkhas de dag dṅos po rnams || gźig phyir mya ṅan ’das pa smra |8|
lus la yaṅ ni rten bcas nas || tshul khrims ’du śes rnam par ’jig ||
sems kyi dmigs pa dag la yaṅ || bsam gtan ’du śes rnam par ’jig |9|
de bźin śes rab dmigs nas kyaṅ || sa bon ’du śes rnam par rmoṅs ||
’jig rten ’jig rten mkhas rnams kyis || de dag chos kyi rkun por brjod |10|
’di ’dra ba yi chos rnams la || chos dbyiṅs ’od gsal ñon moṅs med ||
’o na rab tu byuṅ ba’i don || khyod kyis bdag la ji skad brjod |11|
chos rnams thams cad tha dad med || ’di dag brag cha ’dra ba yin ||
mkhas pa de dag nam du yaṅ || ’phags pa’i spyod yul rtog mi byed |12|
gźan min mtshan ñid de bźin ñid || gźan dag tu ni yoṅ mi ’gyur ||
chos rnams ’gyur ba med pa la || rab byuṅ brtags pas ci źig bya |13|
諸有出家者 多著出家相
心妄想迷惑 稱謂有所得
執見於事法 修行布施因
欲求無爲果 所證即有爲
不了無相地 見有生不生
得與無得相 謂得甘露味
是人於佛法 乃名破法者
7如來釋師子 説法寂無相
不住心非心 不住性無性
若見如是説 是即見佛説
若見有相者 斯人眼非淨
我見非解脱 智者不應行
我見即愚迷 執見有常相
以自有相見 謂得於涅槃
不識夢幻性 及背空無相
佛説如是人 是大無智慧
又復調諸根 持戒著禪定
起於妄想心 住相迷求果
此則法中賊 智者應當知
以斯種種法 我出家何益
法界本湛然 諸法無分別
譬如山響等 智者不見相
當住於如如 無別有性相
若了如是法 何住出家相
Birth (utpāda) and non-birth (utpāda), the two [concepts] are only discursive thinking (prapañca), the region of thought-constructions (saṃkalpabhūmi), the territory of the Evil One (māragocara): grasping for the moments of existence related to the body, etc. (kāyādidharmaparigraha) is only conceited thoughts (manyanā), in which gods of passion (kāmadeva) and pride (asura) are lost (1).
Some think: The Victorious (jina) has attained the unconditioned (asaṃskṛta) ambrosia (amṛta), but those who think like that, believe they have themselves clothed the Buddha; what they have attained is not what the leaders [of religion] (nāyaka) have attained (2).
Here many people, having become monks (pravrajya), are conceited by the fact that they are monks (pravrajyāṃ manyante), they are really bewildered (vibhramya) by mental conceptions (cittopalambha) and are corrupting the religious teachings (nirdeśadūṣaka) (3).
They say: I have attained the ambrosia, but they speak as someone attaining only conceitedness (māna). But in the teachings (nirdeśa) of our protector (trāyin), the lion of the Śākya clan, there is no discursive thinking (prapañca) (4).
They do not understand the real nature of thought (cittasvabhāva) in all the aspects of thought, and thus [they do not understand that] the viewpoint (dṛṣṭi) of our teacher (vināyaka) is without any real nature (niḥsvabhāva) (5).
Because the viewpoint (dṛṣṭi) proclaimed by the Victorious One (jina) with the pure eye [of wisdom] (viśuddhacakṣur), there is really no view (dṛṣṭir nāsti). And that is why the wise (prajñāvat) do not hold on to a view like “I am liberated” (nāhaṃ mukta iti grāhaḥ) (6).
Those who do meditation in grasping for distinguishing marks (nimittagrāhabhāvita) become bewildered (muhyante) by conceptions of themselves (ātmopalambha), thus some unwise people (akuśala) reject emptiness (śūnyatā) calling it inexistence (abhāva) (7).
Existent things (bhāva) are like a dream, an illusion (svapnamāyāsadṛśa). But having constructed (kalpayitvā) existence in their thoughts (matinā), these unwise people (akuśala) call it extinction (nirvāṇa), when things existent (bhāva) have disappeared (naṣṭa) (8).
Rather, when they base themselves on the body, their [true] concept of morality (śīlasaṃjñā) is destroyed (vinaṣṭa), and by mental conceptions (cittopalambha), their [true] concept of meditation (dhyānasaṃjñā) is destroyed (vinaṣṭa) (9);
and in the same way, by conceptions of what insight is (prajñopalambha), the concept of their true potentiality (bījasaṃjñā) is confused (vimūḍha). Because they really are only clever in the ways of the world (lokalaukikakuśala) such people should rather be called thiefs of religion (dharmacaura) (10).
In all these moments of existence (dharma) is found the undefiled light (asākliṣṭaprabhāsvara) of true reality (dharmadhātu), so what can you tell me of the meaning of assuming a monk’s life (pravrajyārtha) (11)?
All moments of existence are without difference (nānātva), they are like an echo (pratiśrutkā). The wise people never make thought-constructions (na kalpayanti) concerning the field of the saints (āryagocara) (12).
In the moments of existence (dharma), which have the essential character of not being anything else but what they are (ananyalakṣaṇa), being what they are (tathatā), not being in another way than they are (ananyathā), being without change (nirvikāra), what is the use of constructing the assuming of a monk’s life (pravrajyākalpanā) (13)?
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