T 1611 Rm-Zs 813a4-5 究竟一乘

寶性論卷第一後魏中印度三藏

勒那摩提譯

Rgvbh 1.0 ratnagotravibhāgo mahāyānôttaratantraśāstram

Tg phi 74a1 | rgya gar skad du | ma hā yā na utta ra ta ntra śā stra byā khya | bod skad du | theg pa chen po rgyud bla ma'i bstan bcos rnam par bśad pa |

Takasaki 141 Analysis of the Germ of the Jewels A treatise on the Ultimate Doctrine of the Great Vehicle

T 1611 Rm-Zs 820c24-25 佛法及眾僧 性道功德業 略說

此論體 七種金剛句

Rgvbh 1.1-5 oṃ namaḥ śrīvajrasattvāya | buddhaś ca dharmaś ca gaṇaś ca dhātur bodhir guṇāḥ karma ca bauddham antyam | kṛtsnasya śāstrasya śarīram etat samāsato vajrapadāni sapta || 1 ||

Tg phi 74a1-2 saṅs rgyas daṅ byaṅ chub sems dpa' thams cad la phyag 'tshal lo || saṅs rgyas chos tshogs 2 khams daṅ byaṅ chub daṅ || yon tan saṅs rgyas phrin las tha ma ste || bstan bcos kun gyi lus ni mdor bsdu na || rdo rje yi ni gnas bdun 'di dag go ||

Takasaki 141 I bow to the Saint Vajrasattva. The Buddha, the doctrine, and the community, The essence [of the Buddha], the Supreme Enlightenment, The Virtuous Qualities [of the Buddha]; - These are the 7 Admantine Subjects, [which show] Briefly, the body of the whole text.

T 1611 Rm-Zs 820c24-821a1 此偈明何義。言金剛者。猶如

金剛難可沮壞所證之義亦復如

是。故言金剛。所言句者。以

此論句。能與證義為根本故。

此明何義。內身證法無言之

體。以聞思智難可證得。猶如

金剛。

Rgvbh 1.6-7 vajrôpamasyâdhigamârthasya padaṃ sthānam iti vajrapadam | tatra śruticintāmayajñānaduṣprativedhād anabhilāpyasvabhāvaḥ pratyātmavedanīyo 'rtho vajravad veditavyaḥ |

Tg phi 74a2-3 rtogs pa'i don rdo rje lta bu'i gnas te | gźi yin pa'i phyir rdo rje'i gnas so || de la thos pa daṅ bsams 3 pa las byuṅ ba'i śes pas phigs par dka' ba'i phyir na brjod du med pa'i raṅ bźin so so raṅ gis rig par bya ba'i don rdo rje lta bur rig par bya'o ||

Takasaki 142 The word 'vajrapada' (admantine subject) means the term, i.e. the basis, which expresses the meaning of the Enlightenment which is similar to a thunderbolt [or diamond]. Here, it being difficult to be penetrated by the knowledge consisting in studying and thinking, the meaning [of the Enlightenment] which is not capable of being explained but is to be realized by oneself, should be understood as 'like a thunderbolt'.

T 1611 Rm-Zs 821a1-4 名字章句以能詮彼理中證智。

隨順正道。能作根本故。名為

句。此復何義。有二義故。何

謂二義。一難證義。二者因

義。是名為義。金剛字句應如

是知

Rgvbh 1.7-10 yāny akṣarāṇi tam artham abhivadanti tatprāptyanukūlamārgâbhidyotanatas tāni tatpratiṣṭhābhūtatvāt padam ity ucyante | iti duṣprativedhârthena pratiṣṭhârthena ca vajrapadatvam arthavyañjanayor anugantavyam |

Tg phi 74a3-4 de thob pa daṅ rjes su mthun pa'i lam ston par byed pas na don de brjod pa'i yi ge gaṅ yin pa de dag ni gnas źes brjod do || 4 de'i rten du gyur pa'i phyir ro || de ltar phigs par dka' ba'i don daṅ | rten gyi don gyis don daṅ yi ge dag rdo rje daṅ gnas ñid du rtogs par bya'o ||

Takasaki 142 Those letters, which express that meaning by making manifest the way which is favorable for its acquisition, are called 'pada', just because they are the basis of that meaning. Thus, by both meanings, i.e. being hard to be penetrated and being the basis, the character of 'vajrapada', of the meaning as well as of the letters, is to be understood.

T 1611 Rm-Zs 821a5-8 又何謂為義。何謂為字。義

者。則有七種證義。何謂七

義。一者佛義。二者法義。三

者僧義。四者眾生義。五者菩

提義。六者功德義。七者業

義。是名為義。

Rgvbh 1.10-2.1 tatra katamo 'rthaḥ katamad vyañjanam | artha ucyate saptaprakāro 'dhigamârtho yad uta buddhârtho dharmârthaḥ saṃghârtho dhātvartho bodhyartho guṇârthaḥ karmârthaś ca | ayam ucyate 'rthaḥ |

Tg phi 74a4-5 de la don ni gaṅ | yi ge ni gaṅ źe na | rtogs pa'i don rnam pa bdun ni don źes brjod de | 'di lta ste | saṅs 5 rgyas kyi don daṅ | chos kyi don daṅ | dge 'dun gyi don daṅ | khams kyi don daṅ | byaṅ chub kyi don daṅ | yon tan gyi don daṅ | phrin las kyi don daṅ | 'di ni don źes bya'o ||

Takasaki 142 Now, what is 'artha', (the meaning) and what is 'vyañjana' (the letter)? 'artha' is the sevenfold meaning of the Enlightenment, viz. 1) the Buddha, 2) the Doctrine, 3) the Community, 4) the essence of the Buddha, 5) the Supreme Enlightenment, 6) The Virtuous Qualities of the Buddha, and 7) the Acts of the Buddha. These are called 'artha'.

T 1611 Rm-Zs 821a8-14 是故經言。又第一義諦者。所

謂心緣尚不能知。何況名字章

句故。所言字者。隨以何等名

字。章句。言語。風聲。能

表。能說。能明。能示。此七

種義。是名為字。是故經言。

又世諦者。謂世間中所用之

事。名字章句言語所說故。又

此七種金剛句義。如諸經中廣

說應知。

Rgvbh 2.1-3 yair akṣarair eṣa saptaprakāro 'dhigamârthaḥ sūcyate prakā-śyata idam ucyate vyañjanam | sa caîṣa vajrapadanirdeśo vistareṇa yathāsūtram anugantavyaḥ |

Tg phi 74a5-6 yi ge gaṅ dag gis rtogs pa'i don rnam pa bdun po 'di dag ston par byed | 6 gsal bar byed pa de ni yi ge źes bya'o || rdo rje'i gnas bstan pa de yaṅ rgyas par ni mdo ji lta bu bźin du rtogs par bya ste |

Takasaki 142 The letters, by which the sevenfold meaning of the Enlightenment is indicated or is manifested, are called 'vyañjana'. And this teaching of 'vajrapada' should be understood in detail according to the Sūtras.

T 1611 Rm-Zs 821a14-20 應云何知依佛義故。如來經中

告阿難言。阿難。所言如來

者。非可見法。是故眼識不能

得見故。依法義故。如來經中

告阿難言。阿難。所言法者。

非可說事。以是故非耳識所聞

故。依僧義故。如來經中告阿

難言。阿難。所言僧者。名為

無為。是故不可身心供養禮拜

讚歎故。依眾生義故。

Rgvbh 2.4-7 anidarśano hy ānanda tathāgataḥ | sa na śakyaś cakṣuṣā draṣṭum | anabhilāpyo hy ānanda dharmaḥ | sa na śakyaḥ karṇena śrotum | asaṃskṛto hy ānanda saṃghaḥ | sa na śakyaḥ kāyena vā cittena vā paryupāsitum | itîmāni trīṇi vajrapadāni dṛḍhâdhyāśayaparivartânusāreṇânugantavyāni |

Tg phi 74a6-7 kun dga' bo de bźin gśegs pa ni bstan du med pa ste | de ni mig gis blta bar mi nus so || kun dga' bo chos ni brjod du med ste | 7 de ni rna bas mñan par mi nus so | kun dga' po dge 'dun ni 'dus ma byas pa ste | de ni lus daṅ sems kyis bsñen bkur bya bar mi nus so źes rdo rje'i gnas gsum po 'di ni lhag pa'i bsam pa bstan pa'i le'u'i rjes su 'braṅs te rig par bya'o |

Takasaki 143 1) 'Buddha': "Verily, O Ānanda, invisible is the Tathāgata. He cannot be seen by eyes". 2) 'Dharma': "Verily, O Ānanda, unutterable is the Doctrine. It cannot be heard by ears". 3) 'Saṃgha': "Verily, O Ānanda, the Holy Community is of an immutable character. It cannot be comletely served, either by body or by mind". These are the [first] three vajrapadas, which are to be understood according to the Dṛḍâdhyāśaya-parivarta.

T 1611 Rm-Zs 821a20-26 如來經中告舍利弗言。舍利

弗。言眾生者。乃是諸佛如來

境界。一切聲聞辟支佛等。以

正智慧不能觀察眾生之義。何

況能證毛道凡夫。於此義中唯

信如來。是故舍利弗。隨如來

信此眾生義。舍利弗。言眾生

者。即是第一義諦。舍利弗

言。第一義諦者。即是眾生

界。

Rgvbh 2.8-11 tathāgataviṣayo hi śāriputrâyam arthas tathāgatagocaraḥ | sarvaśrāvakapratyekabuddhair api tāvac chāriputrâyam artho na śakyaḥ samyak svaprajñayā XXX draṣṭuṃ vā pratyavekṣituṃ vā | prāg eva bālapṛthagjanair anyatra tathāgataśraddhāgamanataḥ | śraddhāgamanīyo hi śāriputra paramārthaḥ | paramārtha iti śāriputra sattvadhātor etad adhivacanam |

Tg phi 74a7-75a3 śā ri'i bu 1 don 'di ni de bźin gśegs pa'i yul te de bźin gśegs pa'i spyod yul lo || śā ri'i bu don 'di ni re źig ñan thos daṅ | raṅ saṅs rgyas thams cad kyis kyaṅ raṅ gi śes rab kyis yaṅ dag par śes pa'am | lta ba'am | brtag 2 par mi nus na | byis pa so so'i skye bo dag gis lta ci smos te | de de bźin gśegs pa la dad pas rtogs pa ni ma gtogs so || śā ri'i bu don dam par ni dad pas rtogs par bya ba yin no || śā ri'i bu don dam par źes bya ba 'di ni sems can gyi khams kyi tshig 3 bla dags so ||

Takasaki 143 'Dhātu': "Verily, O Ṥāriputra, this meaning is the subject for the Tathāgata [and only belongs to] the sphere of the Tathāgata. This meaning, O Ṥāriputra, can neither be known nor be seen, nor be examined correctly through the knowledge of the Ṥrāvakas and the Pratyekabuddhas. Needless to say, this applies to the case of ignorant and ordinary beings, except when they have faith in the Tathāgata. O Ṥāriputra, the ultimate Truth is really approachable only by faith [in the Tathāhata]. O Ṥāriputra, the ultimate Truth is a synonym of the mass of living being

T 1611 Rm-Zs 821a26-27 舍利弗言。眾生界者。即是如

來藏。舍利弗言。如來藏者。

即是法身故。

Rgvbh 2.11-14 sattva-dhātur iti śāriputra tathāgatagarbhasyaîtad adhivacanam | tathāgatagarbha iti śāriputra dharmakāyasyaîtad adhivacanam | itîdaṃ caturthaṃ vajrapadam anūnatvâpūrṇatvanirdeśaparivartânusāreṇânugantavyam |

Tg phi 75a3-4 śā ri'i bu sems can gyi khams źes bya ba 'di ni | de bźin gśegs pa'i sñiṅ po'i tshig bla dags so || śā ri'i bu de bźin gśegs pa'i sñiṅ po źes bya ba 'di ni chos kyi sku'i tshig bla dags so źes rdo rje'i gnas bźi pa 'di ni 'grib pa med 4 pa daṅ 'phel ba med pa ñid bstan pa'i rjes su 'braṅs te rtogs par bya'o ||

Takasaki 143-144 The mass of living beings is, O Ṥāriputra, nothing but a synonym of the Matrix of the Tathāgata. The Matrix of the Tathāgata is, O Ṥāriputra, nothing but a synonym of the Absolute Body". Thus is the forth 'vajrapada' and is to be understood according to the Anūnatvâpūrṇatvanirdeśa-parivarta.

T 1611 Rm-Zs 821a27-b1 依菩提義故。經中說言。世尊

言阿耨多羅三藐三菩提者。名

涅槃界。世尊言。涅槃界者。

即是法身故。

Rgvbh 3.1-3 anuttarā samyaksaṃbodhir iti bhagavan nirvāṇadhātor etad adhivacanam | nirvāṇadhātur iti bhagavan tathāgatadharmakāyasyaîtad adhivacanam | itîdaṃ pañcamaṃ vajrapadam āryaśrīmālāsūtrânusāreṇânugantavyam |

Tg phi 75a4-5 bcom ldan 'das bla na med pa yaṅ dag par rdzogs pa'i byaṅ chub ces bya ba 'di ni mya ṅan las 'das pa'i dbyiṅs kyi tshig bla dags so || bcom ldan 'das mya ṅan las 'das pa'i dbyiṅs 5 źes bgyi ba 'di ni de bźin gśegs pa'i chos kyi sku'i tshig bla dags so źes rdo rje'i gnas lṅa pa 'di ni | 'phags pa dpal phreṅ gi mdo'i rjes su 'braṅs te rtogs par bya'o ||

Takasaki 144 'Bodhi': "O Lord, the Supreme Perfect Enlightenment is a synonym of the Sphere of the Nirvāṇa. Sphere of the Nirvāṇa is nothing but a synonym of the Absolute Body of the Tathāgata". Thus is the fifth Vajrapada which is to be understood according to the Ārya Ṥrīmālā-sūtra.

T 1611 Rm-Zs 821b1-7 依功德義故。如來經中告舍利

弗言。舍利弗。如來所說法身

義者。過於恆沙不離不脫不思

議佛法如來智慧功德。舍利

弗。如世間燈。明色及觸不離

不脫。又如摩尼寶珠。明色形

相不離不脫。舍利弗。法身之

義亦復如是。過於恆沙不離不

脫不思議佛法如來智慧功德

故。

Rgvbh 3.4-6 yo 'yaṃ śāriputra tathāgatanirdiṣṭo dharmakāyaḥ so 'yam avinirbhāgadharmā | avinirmuktajñānaguṇo yad uta gaṅgānadīvālikāvyatikrāntais tathāgatadharmaiḥ | itîdaṃ ṣaṣṭhaṃ vajrapadam anūnatvâpūrṇatvanirdeśânusāreṇânugantavyam |

Tg phi 75a5-7 śā ri'i bu de bźin gśegs pas bstan pa'i chos kyi sku gaṅ yin pa de ni 'di 6 lta ste | gaṅ gā'i kloṅ gi bye ma sñed las 'das pa'i de bźin gśegs pa'i chos dag daṅ | rnam par dbyer med pa'i chos daṅ ldan pa ma bral ba'i ye śes kyi yon tan can yin no źes rdo rje'i gnas drug pa 'di ni 'grib pa med ciṅ 'phel ba med pa ñid bstan pa'i rjes su 7 'braṅs nas rtogs par bya'o |

Takasaki 144-45 'Guṇa': "O Ṥāriputra, that which is called Absolute Body, preached by the Tathāgata, is of indivisible nature, of qualities inseparable from the Wisdom, that is to say, [indivisible from or endowed] with the properties of the Buddha which far supass the particles of sands of the Gaṅgā in number". This is the sixth Varjrapada and is to be understood according to the Anūnatvāpūrṇatvanirdeśa.

T 1611 Rm-Zs 821b7-11 依業義故。如來經中告文殊師

利言。文殊師利。如來不分

別。不分別無分別。而自然無

分別。如所作業自然行故。如

是等名略說七種金剛字句。總

攝此論體相應知。是故偈言

Rgvbh 3.7-10 na mañjuśrīs tathāgataḥ kalpayati na vikalpayati | atha vâsyânābhogenâkalpayato 'vikalpayata iyam evaṃrūpā kriyā pravartate | itîdaṃ saptamaṃ vajrapadaṃ tathāgataguṇajñānâcintyaviṣayâvatāranirdeśânusāreṇânugantavyam | itîmāni samāsataḥ saptavajrapadāni sakalasyâsya śāstrasyôddeśamukhasaṃgrahârthena śarīram iti veditavyam |

Tg phi 75a7-b2 'jam dpal de bźin gśegs pa ni rtog par mi mdzad | rnam par rtog par mi mdzad mod kyi | de lta na yaṅ de 'di lta bu'i raṅ bźin gyi mdzad pa 'di ni mi rtog pa rnam par mi rtog bźin du lhun gyis grub par 'jug go || źes rdo rje'i gnas 1 bdun pa 'di ni de bźin gśegs pa'i yon tan daṅ ye śes bsam gyis mi khyab pa'i yul la 'jug pa bstan pa'i rjes su 'braṅs nas rtogs par bya'o || de ltar mdor bsdus nas rdo rje'i gnas bdun po 'di ni bstan pa'i sgo bsdus pa'i don gyis na | bstan bcos 'di mtha' 2 dag gi lus su rig par bya'o ||

Takasaki 145 'Karman': "O Mañjuśri, the Tathāgata never imagines anything nor distinguishes falsely. That is to say, his acts of this kind flow forth without any effort, without any imagination or any thought construction".This is the seventh Vajrapada which is to be understood according to the Tathāgataguṇajñānâcintyaviṣayâvatāra-nirdeśa. In short, these are the 7 Vajrapadas which should be known as the body of this whole text, in the sense of being a collection of preliminary explanations.

T 1611 Rm-Zs 821b12-15 七種相次第 總持自在王菩薩修

多羅 序分有三句餘殘四句者 在菩薩如來智慧差別分 應當如

是知

Rgvbh 3.11-14 svalakṣaṇenânugatāni caîṣāṃ yathākramaṃ dhāraṇirājasūtre | nidānatas trīṇi padāni vidyācatvāri dhīmajjinadharmabhedāt || 2 ||

Tg phi 75b2 'di dag raṅ mtshan ñid kyi rjes 'brel ba || go rims ji bźin gzuṅs kyi rgyal po'i mdor || gleṅ gźi las ni gnas gsum rig bya ste || gźi ni blo ldan rgyal chos dbye ba las ||

Takasaki 146 (The Essential Character of the 7 subjects.) Of these [seven subjects], Accompanied by their own characteristics, On should know respectively the first three subjects From the introductory chapter in the Dhāraṇirājasūtra And the [latter] four from [the chapter on] the distinction] Betweenthe qualities of the Bodhisattva and those of the Buddha || 2 ||

T 1611 Rm-Zs 821b16-20 此偈明何義。以是七種金剛字

句。總攝此論。一切佛法廣說

其相。如陀羅尼自在王經序分

中三句。餘四句在彼修多羅菩

薩如來法差別分。應知云何序

分有初三句。彼修多羅序分中

言。

Rgvbh 3.15-17 eṣāṃ ca saptānāṃ vajrapadānāṃ svalakṣaṇanirdeśena yathākramam āryadhāraṇîśvara-rājasūtranidānaparivartânugatāni trīṇi padāni veditavyāni | tata ūrdhvam avaśi-ṣṭāni catvāri bodhisattvatathāgatadharmanirdeśabhedād iti | tasmād yad uktam |

Tg phi 75b2-4 rdo rje'i gnas bdun po 'di dag las raṅ gyi mtshan 3 ñid bstan pa daṅ | rjes su 'bral ba ni go rims ji lta bar 'phags pa gzuṅs kyi dbaṅ phyug rgyal po'i mdor gleṅ gźi'i le'u las gnas gsum rig par bya la | de'i 'og tu lhag ma bźi ni byaṅ chub sems dpa' daṅ de bźin gśegs pa'i chos kyi dbye ba las so | de 4 las ji skad du

Takasaki 146 [the meaning of this verse is as follows]: And of these seven Vajrapadas, accompanied by the explanation of their own characteristics, the three subjects should be known as being from the introductory chapter (nidāna-parivarta) of the Holy Dhāraṇīśvararājasūtra, and then the remaining four [are to be known] from the chapter on the distinction betweenthe qualities of the Bodhisattva and those of the Buddha respectively. Therefore, it is said:

T 1611 Rm-Zs 821b20-21 婆伽婆平等證一切法。善轉法

輪。善能教化調伏無量諸弟子

眾。

Rgvbh 3.18-19 bhagavan sarvadharmasamatâbhisaṃbuddhaḥ supravartitadharmacakro 'nantaśiṣyagaṇasuvinīta iti |

Tg phi 75b4 bcom ldan 'das chos thams cad mñam pa ñid du mṅon par rdzogs par saṅs rgyas pa | chos kyi 'khor lo legs par bskor ba | slob ma'i tshogs śin tu dul ba mtha' yas pa mṅa' ba źes gsuṅs te |

Takasaki 146 "The Lord has has perfectly realized the equality of all things, has set the wheel of Doctrine going well and has kindly trained numberless disciples".

T 1611 Rm-Zs 821b21-24 如是三種根本字句。次第示現

佛法僧寶。說彼三寶次第生起

成就。應知餘四句者。說隨順

三寶因。成就三寶因。

Rgvbh 3.19-21 ebhis tribhir mūlapadair yathākramaṃ trayāṇāṃ ratnānām anupūrvasamutpādasamudāgamavyava sthānaṃ veditavyam | avaśiṣṭāni catvāri padāni triratnôtpattyanurūpahetusamudā gamanirdeśo veditavyaḥ |

Tg phi 75b4-5 rtsa ba'i tshig 'di gsum gyis ni 5 go rims ji lta ba bźin du dkon mchog gsum rim gyis skye ba 'grub pa rnam par gźag par rig par bya la || lhag ma gnas bźi ni dkon mchog gsum 'byuṅ ba daṅ rjes su mthun pa'i rgyu 'grub pa bstan par rig par bya'o ||

Takasaki 147 By these three fundamental sentences, respectively, one should know the arrangement of the three Jewels [in the aspect of] their successive origination and accomplishment. The remaining four subjects are to be known as the statement of the accomplishment of the causes which correspond to the origin of the three Jewels.

T 1611 Rm-Zs 821b24-27 應知此明何義。以諸菩薩於八

地中。十自在為首。具足得一

切自在。是故菩薩坐於道場勝

妙之處。於一切法中。皆得自

在是故經言。婆伽婆平等證一

切法故。

Rgvbh 3.21-4.2 tatra yato 'ṣṭamyāṃ bodhisattvabhūmau vartamānaḥ sarva dharmavaśitāprāpto bhavati tasmāt sa bodhimaṇḍavaragataḥ sarvadharmasamatâbhisaṃbuddha ity ucyate |

Tg phi 75b5-6 de la gaṅ gi phyir byaṅ chub sems dpa'i sa 6 brgyad pa la gnas pa na chos thams cad la dbaṅ thob par 'gyur ba de'i phyir byaṅ chub kyi sñiṅ po mchog tu gśegs pa de la chos thams cad mñam pa ñid du mṅon par rdzogs par saṅs rgyas pa źes bya'o ||

Takasaki 147 Now, on the 8th Stage of Bodhisattva, as the power of controlling all elements of phenomena has been attained, so it is said: "He (=The Lord), sitting in the exellent Seat of Enlightenment, realized perfectly the equality of all things.

T 1611 Rm-Zs 821b27-c2 以諸菩薩住九地時。於一切法

中。得為無上最大法師。善知

一切諸眾生心。到一切眾生根

機第一彼岸。能斷一切眾生煩

惱習氣。是故菩薩成大菩提。

是故經言。善轉法輪故。

Rgvbh 4.2-4 yato navamyāṃ bodhisattvabhūmau vartamāno anuttaradharmabhāṇakatvasaṃpannaḥ sarvasattvâśayasuvidhijña indriyaparamapāramitāprāptaḥ sarvasattvakleśavāsanânusaṃdhi samudghātanakuśalo bhavati tasmāt so 'bhisaṃbuddhabodhiḥ supravartitadharmacakra ity ucyate |

Tg phi 75b6-76a1 gaṅ gi phyir byaṅ chub sems dpa'i sa dgu pa gnas pa ni | bla na 7 med pa'i chos smra ba ñid daṅ ldan pa | sems can thams cad kyi bsam pa'i tshul legs par śes pa daṅ | dbaṅ po mchog gi pha rol tu phyin pa daṅ | sems can thams cad kyi ñon moṅs pa'i bag chags kyi mtshams sbyor ba 'joms pa la mkhas par 'gyur ba | 1 || de'i phyir mṅon bar rdzogs par saṅs rgyas pa de chos kyi 'khor lo legs par bskor ba źes bya'o ||

Takasaki 147-148 On the 9th Stage of Bodhisattva, he is endowed with the power of expressing the Highest Doctrine, knows easily the intentions of all living beings, brings all faculties [of living beings] to the highest perfection and becomes an expert in the removal of the chain of Defiling forces in all living beings. Therefore it is said: "Having realized the perfect Enlightenment, he has well set the wheel of Doctrine going".

T 1611 Rm-Zs 821c2-6 以諸菩薩於第十地中。得住無

上法王位。後能於一切佛所作

業。自然而行。常不休息。是

故經言。善能教化調伏無量諸

弟子眾故。彼善能教化調伏無

量諸弟子眾。

Rgvbh 4.5-7 yato daśamyāṃ bhūmāv anuttaratathāgatadharmayauvarājyâbhiṣekaprāptyanantaram anābhogabuddha-kāryâpratipraśrabdho bhavati tasmāt sa supravartitadharmacakro 'nantaśiṣyagaṇasuvinīta ity ucyate |

Tg phi 76a1-2 gaṅ gi phyir sa bcu pa la da bźin gśegs pa'i bla na med pa'i chos kyi rgyal tshab tu dbaṅ bskur ba thob ma thag tu saṅs rgyas kyi mdzad pa lhun gyis grub ciṅ rgyun 2 mi 'chad par 'gyur ba de'i phyir chos kyi 'khor lo legs par bskor ba de'i slob ma'i tshogs śin tu dul ba mtha' yas pa mṅa' bźes bya'o ||

Takasaki 147-48 On the 10th Stage of Bodhisattva, after attaining the anoitment for the prince recognized as the next king in the highest religious empire of the Buddha, he is immediately calmed in the Buddha's effortless acts uninterruptedly. Therefore it is said: "He who well set the wheel of Doctrine going has kindly trained numberless disciples".

T 1611 Rm-Zs 821c6-8 即彼經中次後示現。是故經

言。與大比丘眾俱。如是乃至

復有無量菩薩眾俱。

Rgvbh 4.7-8 tāṃ punar anantaśiṣyagaṇasuvinītatāṃ tadanantaram anena granthena darśayati |mahatā bhikṣusaṃghena sārdhaṃ yāvad aprameyeṇa ca bodhisattvagaṇena sārdham iti |

Tg phi 76a2-3 slob ma'i tshogs śin tu dul ba mtha' yas pa de yaṅ de ma thag tu dge sloṅ gi dge 'dun chen po daṅ thabs cig ste źes bya ba nas | 3 byaṅ chub sems dpa'i tshogs gźal du med pa daṅ thabs cig go źes bya ba'i bar gyi gźuṅ 'dis ston te |

Takasaki 148 Furthermore, the same qualification of having trained numberless disciples is shown in the same text, immediately after this sentence. It runs as follows: "He was together with the assembly of a large number of monks, and with the assembly of numberless Bodhisattvas".

T 1611 Rm-Zs 821c8-10 如是次第。善能教化聲聞位地

及佛菩提。善能調伏一切煩

惱。如是畢竟有無量功德。

Rgvbh 4.8-9 yathākramaṃ śrāvakabodhau buddhabodhau ca suvinītatvād evaṃguṇasamanvāgatair iti |

Tg phi 76a3-4 de lta bu'i yon tan daṅ ldan pa dag daṅ źes bya ba ni | go rims ji lta bar ñan thos kyi byaṅ chub daṅ | saṅs rgyas kyi byaṅ chub la śin tu dul ba'i phyir na | de lta bu'i 4 yon tan daṅ ldan pa dag daṅ ṅo ||

Takasaki 148 As he has well trained those who are in the enlightenment of the Ṥrāvaka and up to that of the Buddha, step by step, it is said: " Thus being endowed with the virtuous qualities,..." &c.

T 1611 Rm-Zs 821c10-15 又說聲聞菩薩諸功德已。次說

諸佛如來不可思議三昧境界。

又說諸佛如來三昧境界已。次

說無垢大寶莊嚴寶殿成就。又

說大寶莊嚴寶殿成就已。次說

大眾雲集種種供養……歎如來。

雨種種衣。雨種種 華。雨種種

香。如是等。示現佛寶不思議

事。

Rgvbh 4.9-12 śrāvakabodhisattvaguṇavarṇanirdeśânantaramacintyabuddhasamādhivṛṣabhitāṃ pratītya vipularatnavyūhamaṇḍalavyūha nirvṛttitathāgatapariṣatsamāvartanavividhadivyadravyapūjāvidhānastutimeghâbhisaṃpravarṣaṇato buddharatnaguṇavibhāgavyavasthānaṃ veditavyam |

Tg phi 76a4-5 de nas ñan thos daṅ byaṅ chub sems dpa'i yon tan bsṅags pa bstan pa'i rjes thogs la | bsam gyis mi khyab pa'i saṅs rgyas kyi tiṅ ṅe 'dzin khyu mchog la brten nas rin po che bkod pa'i 'khor gyi khyams rgya chen po grub pa daṅ | de 5 bźin gśegs pa'i 'khor 'dus pa daṅ | lha rdzas kyi mchod pa sna tshogs bsgrub pa daṅ | bstod pa'i sprin gyi char bab pas saṅs rgyas dkon mchog gi yon tan rnam par dbye ba rnam par gźag par rig par bya'o ||

Takasaki 148 And then immediately after the [passage of the] doctrine on the nature of qualities of Ṥrāvakas and Bodhisattvas, in the reference to the Buddha's inconceivable leadership in regard to tranquility, the establishment of the distinguishable qualities of the Jewel of the Buddha is known to be through the accomplishment of the great palace adorned with circular ornament of jewels, through bringing his people together into the assembly of Tathāgatas, through the completion of various kinds of worship with divine beings, and through the pouring of rain from the cloud of praises.

T 1611 Rm-Zs 821c15-18 應知又復次說妙法莊嚴法座。

又說妙法莊嚴法座已。次說法

門名字及示現功德。此明法寶

功德差別。

Rgvbh 4.13-14 tadanantaram udāradharmâsanavyūhaprabhādharmaparyāyanāmaguṇaparikīrtanato dharmaratnaguṇavibhāgavyavasthānaṃ veditavyam |

Tg phi 76a5-6 de'i rjes la chos kyi gdan gyi bkod pa rgya chen po 6 daṅ | 'od daṅ | chos kyi rnam graṅs kyi miṅ daṅ | yon tan yoṅs su bsgrags pas chos dkon mchog gi yon tan rnam par dbye ba rnam par gźag par rig par bya'o ||

Takasaki 148-49 And next, through the splendid arrangement of the seat of the Doctrine and its brightness, and through the glorification of the name and qualities of the various doctrines, there should be known the establishment of the distinguishable qualities of the Jewel of the Doctrine.

T 1611 Rm-Zs 821c18-20 應如又復次說諸菩薩摩訶薩迭

共三昧行境界。示現種種功

德。此明僧寶功德差別。

Rgvbh 4.14-15 tadanantaram anyonyaṃ bodhisattvasamādhigocaraviṣayaprabhāvasaṃdarśanatadvicitraguṇavarṇanirdeśataḥ saṃgharatnaguṇavibhāgavyavasthānaṃ veditavyam |

Tg phi 76a6-7 de'i rjes la phan tshun byaṅ chub sems dpa'i tiṅ ṅe 'dzin gyi spyod yul gyi mthu bstan pa daṅ | 7 de'i yon tan gyi bsṅags pa sna tshogs bstan pas dge 'dun dkon mchog gi yon tan gyi rnam par dbye ba bstan par rig par bya'o ||

Takasaki 149 And next, in the light of the mutual manifestation of the power of the acting sphere of various tranquillities of the Bodhisattvas, and in the light of the description of their various forms of qualities, there should be known the establishment of the distinguishable qualities of the Jewel of the Community.

T 1611 Rm-Zs 821c20-23 應知又復次說如來放大光明授

諸菩薩摩訶薩太子法王位職。

又復次說與大無畏不怯弱辯

才。又復……歎諸佛如來第一功

德。

Rgvbh 4.15-5.2 tadana-ntaraṃ punar api buddharaśmyabhiṣekair anuttaradharmarājajyeṣṭhaputraparamavaiśāradyapratibhānôpakara

T 1611 Rm-Zs 821c23-26 又復次說最上第一大乘之法。

示現如實修行彼大乘故。於法

中證果即彼三寶無上功德次第

差別。序分中義大都已竟。應

如是知。

Rgvbh 5.2-4 mahāyānaparamadharmakayāvastûpanyasanataś ca tatpratipatteḥ paramadharmaîśvaryaphalaprāptisaṃdarśanataś ca yathāsaṃkhyam eṣām evatrayāṇāṃ ratnānām anuttaraguṇavibhāgavyavasthānaṃ nidānaparivartâvasānagatam eva draṣṭavyam |

Tg phi 76b1-2 theg pa chen po'i chos mchog gi gtam gyi dṅos po ñe bar bkod pa daṅ | de rtogs par byed pa'i 'bras bu chos kyi dbaṅ phyug dam pa thob par bstan 2 pas | go rims ji lta bar dkon mchog gsum po de rnams ñid kyi bla na med pa'i yon tan gyi rnam par dbye ba rnam par gźag pa gleṅ gźi'i le'u'i mtha' ñid du blta bar bya'o ||

Takasaki 149 through the description in the form of discussion of the highest Doctrine of the Great Vehicle, and, as the result of that knowledge, and through the manifestation of the attainment of the highest sovereignty; through these three, respectively, the highest establishment of the distinguishable qualities of three Jewels is to be understood.

T 1611 Rm-Zs 821c26-29 已說自在王菩薩修多羅序分中

三寶。次說佛性義。有六十種

法。清淨彼功德。何以故。以

有彼清淨無量功德性。為清淨

彼性。修六十種法。

Rgvbh 5.5-6 tataḥ sūtranidānaparivartânantaraṃ buddhadhātuḥ ṣaṣṭyākāratadviśuddhiguṇaparikarmanirdeśena paridīpitaḥ | viśodhye 'rthe guṇavati tadviśuddhiparikarmayogāt |

Tg phi 76b2-3 de nas mdo'i gleṅ gźi'i le'u'i rjes thogs su de yoṅs su dag pa'i yon tan gyi yoṅs su sbyoṅ ba rnam pa drug cu bstan pas | saṅs rgyas kyi khams gsal bar mdzad de yoṅs su dag par bya ba'i don yon tan daṅ ldan na de yoṅs su dag pa'i yoṅs su sbyoṅ ba 'thad pa'i phyir ro ||

Takasaki 149-50 And also therein the introductory chapter of this Sūtra, The Essence of the Buddha is explained by a description of the sixtyfold appliance as the purifying factors of that Essence. Because the Essence of the Buddha deserves to be applied the purification, in so far as it has qualities of an object to be purified.

T 1611 Rm-Zs 821c29-822a3 為此義故。十地經中。數數說

金。以為譬喻。為清淨彼佛性

義故。又復即於此陀羅尼自在

王經中。說如來業已。次說不

清淨大毘琉璃摩尼寶喻。

Rgvbh 5.6-8 imaṃ cârthavaśam upādāya daśasu bodhisattvabhūmiṣu punar jātarūpaparikarmaviśeṣôdāharaṇam udāhṛtam |asminn eva ca sūtre tathāgatakarmanirdeśânantaram aviśuddhavaiḍūryamaṇidṛṣṭāntaḥ kṛtaḥ |

Tg phi 76b3-4 don gyi dbaṅ 'di ñe bar bzuṅ nas byaṅ chub sems dpa'i sa bcu po dag la yaṅ sa le sbram gyi yoṅs 4 su sbyoṅ ba dper brjod pa daṅ | mdo de ñid du de bźin gśegs pa'i phrin las bstan pa'i rjes thogs ñid du ma dag pa'i nor bu bai ḍū rya dper mdzad de |

Takasaki 150 And because of the effect of this meaning, in the 10 Stages of Bodhisattva, there is illustrated again an analogy of the purifying process of gold. In this Sūtra (the Dhāraṇirāja-sūtra) too, after the description of the Acts of the Buddha, the allegory of unpurified Vaiḍūrya stone is illustrated.

T 1611 Rm-Zs 822a3-7 是故經言。善男子。譬如善巧

摩尼寶師。善知清淨大摩尼

寶。向大摩尼寶性山中。取未

清淨諸摩尼寶。既取彼寶。以

嚴灰洗。嚴灰洗已。然後復持

黑頭髮衣。以用揩磨。

Rgvbh 5.9-11 tad yathā kulaputra kuśalo maṇikāro maṇiśuddhisuvidhijñaḥ | sa maṇigotrād aparyavadāpitāni maṇiratnāni gṛhītvā tīkṣṇena khārôdakenôtkṣālya kṛṣṇena keśakambalaparyavadāpanena paryavadāpayati |

Tg phi 76b4-5 rigs kyi bu dper na 'di lta ste | nor bu mkhan mkhas pa nor bu sbyoṅ ba'i tshul legs par śes pa de nor bu rin po che'i rigs 5 nas yoṅs su ma dag pa'i nor bu rin po che blaṅs te | lan tshva'i chu rnon pos sbaṅs nas skra'i re ba'i yoṅs su sbyoṅ bas sbyoṅ bar byed do ||

Takasaki 150-51 It runs as follows: "O noble youth, take for instance a skilful jewel-maker who knows quite well how to purify precious stones. Having taken out an unpurified precious stone from the mine, and having washed it with acid salt water, he then polishes it by rubbing with blackhair cloth.

T 1611 Rm-Zs 822a7-9 不以為足。勤未休息。次以辛

味飲食汁洗。食汁洗已。然後

復持衣纏裹木以用揩磨。

Rgvbh 5.11-12 na ca tāvan mātreṇa vīryaṃ praśrambhayati | tataḥ paścāt tīkṣṇenâmiṣarasenôtkṣālya khaṇḍikāparyavadāpanena paryavadāpayati |

Tg phi 76b5-6 de tsam gyis brtson pa 'dor ba'aṅ ma yin te | de'i 'og tu zaṅs kyi khu ba rnon pos sbaṅs nas bal gyi la ba'i yoṅs su sbyoṅ bas 6 sbyoṅ bar byed do ||

Takasaki 151 But with this much work, he never ceases to make efforts. After that, having washed the stone with meat juice of bitter taste, he polishes it by rubbing with a woollen blanket.

T 1611 Rm-Zs 822a9-12 不以為足。勤未休息。次後復

以大藥汁洗。藥汁洗已。次後

復更持細軟衣。以用揩磨。以

細軟衣。用揩磨已。然後遠離

銅鐵等……毘琉璃垢。方得說言

大琉璃寶。

Rgvbh 5.12-6.1 na ca tāvan mātreṇa vīryaṃ praśrambhayati | tataḥ sa paścān mahābhaiṣajyarasenôtkṣālya sūkṣmavastraparyavadāpanena paryavadāpayati | paryavadāpitaṃ câpagatakācam abhijātavaiḍūryam ity ucyate |

Tg phi 76b6 de tsam gyis brtson pa 'dor ba'aṅ ma yin te | de'i 'og tu sman chen po'i khu bas sbaṅs nas ras srab mo'i yoṅs su sbyoṅ bas sbyoṅ bar byed do || yoṅs su byaṅ ste dri ma daṅ bral ba ni bai dūr ya'i rigs chen po źes brjod do ||

Takasaki 151 Even with this much work, he never ceases to make efforts. After that, having washed it with great medical liquid, he polishes it with closely-woven cotton cloth. After having been polished and having been separated from all impure metals mingled with it, it is called a precious Vaiḍūrya stone.

T 1611 Rm-Zs 822a12-15 善男子。諸佛如來亦復如是。

善知不淨諸眾生性。知已乃為

說無常苦無我不淨。為驚怖彼

樂世 眾生。令厭世間。入聲聞法

中。

Rgvbh 6.1-3 evam eva kulaputra tathāgato 'py apariśuddhaṃ sattvadhātuṃ viditvânityaduḥkhânātmâśubhôdvegakathayā saṃsārâbhiratān sattvān udvejayati | ārye ca dharmavinaye 'vatārayati |

Tg phi 76b6-77a1 rigs kyi bu de bźin du de 7 bźin gśegs pa yaṅ yoṅs su ma dag pa'i sems can gyi khams mkhyen nas | mi rtag pa daṅ | sdug bsṅal ba daṅ | bdag med pa daṅ | mi gtsaṅ ba'i yid 'byuṅ ba'i gtam gyis 'khor ba la dga' ba'i sems can rnams skyo ba skyed par mdzad de | 1 || 'phags pa'i chos 'dul ba la 'dzud par mdzad do ||

Takasaki 151 Similarly, O noble youth, the Tathāgata too, having known the unpurified element of living beings, creates disgust in the mind of those living beings who are attached to the world of transmigration through the teaching of being afraid of the non-eternity, suffering, impersonality and impurity [of this world], and causes them to enter the discipline of the sacred Doctrine.

T 1611 Rm-Zs 822a15-17 而佛如來不以為足。勤未休

息。次為說空無相無願。令彼

眾生少解如來所說法輪。

Rgvbh 6.3-4 na ca tāvan mātreṇa tathāgato vīryaṃ praśrambhayati | tataḥ paścāc chūnyânimittâpraṇihitakathayā tathāgatanetrīm avabodhayati |

Tg phi 77a1-2 de tsam gyis de bźin gśegs pa'i brtson pa 'dor ba yaṅ ma yin te | de'i 'og tu stoṅ pa ñid daṅ | mtshan ma med pa daṅ | smon pa med ba'i gtam gyis de bźin gśegs pa'i tshul rtogs 2 par mdzad do ||

Takasaki 151 After that, he makes them realize the guiding manner of the Tathāgata by the teaching of [the threefold gate to the emancipation, viz.] non-substantiality, non-distinction and desirelessness.

T 1611 Rm-Zs 822a17-21 而佛如來不以為足。勤未休

息。次復為說不退法輪。次說

清淨波羅蜜行。謂不見三事。

令眾生入如來境界。如是依種

種因。依種種性。入佛法中。

入法中已故。名無上最大福

田。

Rgvbh 6.4-7 na ca tāvan mātreṇa tathāgato vīryaṃ praśrambhayati | tataḥ paścād avivartyadharmacakrakathayā trimaṇḍalapariśuddhikathayā ca tathāgataviṣaye tān sattvān avatārayati nānāprakṛtihetukān | avatīrṇāś ca samānās tathāgatadharmatām adhigamyânuttarā dakṣiṇīyā ity ucyanta iti |

Tg phi 77a2-3 de tsam gyis de bźin gśegs pa brtson pa 'dor pa yaṅ ma yin te | de'i 'og tu phyir mi ldog pa'i chos kyi 'khor lo'i gtam daṅ 'khor gsum yoṅs su dag pa'i gtam gyis raṅ bźin sna tshogs pa'i sems can de dag de bźin gśegs pa'i yul la 3 'jug par mdzad do || źugs par gyur źiṅ de bźin gśegs pa'i chos ñid rtogs par 'gyur na ni | bla na med pa'i yon gnas źes brjod do ||

Takasaki 151-52 Even with this much of act, the Tathāgata never ceases to make efforts. After that, through the teaching of the irreversible wheel of the Doctrine and through the teaching of the 'purification of three circles', he causes those living beings who have different kinds of characteristics and origins, to enter the sphere of the Tathāgata. Having entered [the sphere of the Tathāgata], those same beings, when they have realized the true nature of the Tathāgata, are called unparalleled venerables".

T 1611 Rm-Zs 822a21-24 又復依此自性清淨如來性故。

經中偈言 譬如石……中 真金不可見 能清淨 2 者見 見佛亦如是

Rgvbh 6.8-10 etad eva viśuddhagotraṃ tathāgatadhātum abhisaṃdhāyôktam | yathā pattharacuṇṇamhi jātarūpaṃ na dassati | parikammeṇa tad diṭṭhaṃ evaṃ loke tathāgatā iti ||

Tg phi 77a3-4 yoṅs su dag pa'i rigs de bźin gśegs pa'i khams 'di ñid la dgoṅs nas | 'ji ltar rdo yi phye ma la || sa le 4 sbram ni mi mthoṅ źiṅ || yoṅs su sbyaṅs pas de mthoṅ bźin || 'jig rten la ni de bźin gśegs || źes gsuṅs so ||

Takasaki 152 Having in view this Essence of the Tathāgata, which is of pure origin, it is said as follows: "Just as gold, though it is invisible among stones and sands, Comes to be seen by the process of purification, Similarly, in this world of living beings The Tathāgata [becomes visible by purification]".

T 1611 Rm-Zs 822a25-27 向說佛性有六十種淨業功德。

何謂六十。所謂四種菩薩莊

嚴。八種菩薩光明。十六種菩

薩摩訶薩大悲。三十二種諸菩

薩業

Rgvbh 6.11-13 tatra katame te buddhadhātoḥ ṣaṣṭyākāraviśuddhiparikarmaguṇāḥ | tad yathā caturākāro bodhisattvâlaṃkāraḥ | aṣṭâkāro bodhisattvâvabhāsaḥ | ṣoḍaṣâkārā bodhisattvamahākaruṇā | dvātriṃśadākāraṃ bodhisattvakarma |

Tg phi 77a4-5 de la saṅs gyas kyi khams yoṅs su dag pa'i yon tan yoṅs su sbyoṅ ba rnam pa drug cu po de dag gaṅ źe na | 'di lta ste | byaṅ chub 5 sems dpa'i rgyan rnam pa bźi daṅ | byaṅ chub sems dpa'i snaṅ ba rnam pa brgyad daṅ | byaṅ chub sems dpa'i sñiṅ rje chen po rnam pa bcu drug daṅ | byaṅ chub sems dpa'i las rnam pa sum cu rtsa gñis so ||

Takasaki 152 Now, which are the sixty fold factors of purifying process of the Essence of Buddhahood? They are, namely, (1) 4 kinds of ornament of Bodhisattvas, (2) 8 kinds of illumination of Bodhisattvas, (3) 16 kinds of Bodhisattva's great compassion, and (4) 32 kinds of Bodhisattva's deeds.

T 1611 Rm-Zs 822a27-b2 次說佛菩提。有十六種無上菩

提大慈悲心已說佛菩提。次說

諸佛如來功德。所謂十力。四

無所畏。十八不共法

Rgvbh 6.14-16 tannirdeśânantaraṃ buddhabodhiḥ ṣoḍaṣâkāramahābodhikaruṇānirdeśena paridīpitā | tannirdeśânantaraṃ buddhaguṇā daśabalacaturvaiśāradyâṣṭādaśâveṇikabuddhadharmanirdeśena paridīpitāḥ |

Tg phi 77a6-7 de bstan pa'i rjes thogs su byaṅ chub chen po'i sñiṅ 6 rje'i rnam pa bcu drug bstan pas saṅs rgyas kyi byaṅ chub gsal bar mdzad do || de bstan pa'i rjes thogs su | stobs bcu daṅ | mi 'jigs pa bźi daṅ | saṅs rgyas kyi chos ma 'dres pa bco brgyad bstan pas saṅs rgyas kyi yon tan gsal bar mdzad 7 do ||

Takasaki 153 Immediately after this statement, there is explained the Supreme Enlightenment of the Buddha by indicating the 16 kinds of Great Compassion [imparted by] the Supreme Enlightenment. Next to this description, there is explained the Buddha's Virtuous Qualities by the indication of 10 Powers, 4 kinds of Intrepidity and 18 Exclusive Properties of the Buddha.

T 1611 Rm-Zs 822b3-5 已說功德。次說如來三十二種

無上大業。如是七種金剛句

義。彼修多羅廣說體相。如是

應知。

Rgvbh 6.16-18 tannirdeśânantaraṃ buddhakarma dvātriṃśadākāraniruttaratathāgatakarmanirdeśena paridīpitam | evam imāni sapta vajrapadāni svalakṣaṇanirdeśato vistareṇa yathāsūtram anugantavyāni |

Tg phi 77a7-77b1 de bstan pa'i rjes thogs la | de bźin gśegs pa'i phrin las bla na med pa bstan pas saṅs rgyas kyi phrin las rnam pa sum cu rtsa gñis gsal bar mdzad do || de ltar rdo rje'i gnas bdun po 'di dag raṅ gi mtshan ñid bstan pa'i sgo nas rgyas par ni mdo ji lta ba 1 bźin du rtogs par bya'o ||

Takasaki 153 And next, the Acts of the Buddha are explained by the indication of 32 kinds of Supreme Acts of the Buddha. Thus, these 7 Vajrapadas should be understood in detail through the indication of their own characters according to the Sūtra.

T 1611 Rm-Zs 822b5-9 從佛次有法 次法復有僧 僧次無 3 礙性 從性次有智 十力等功德 為一切眾生 而作利益業 有如是次第

Rgvbh 6.18-7.4 kaḥ punar eṣām anuśleṣaḥ | buddhād dharmo dharmataś câryasaṃghaḥ saṃghe garbho jñānadhātvāptiniṣṭhaḥ | tajjñānâptiś câgrabodhir balâdyai- r dharmair yuktā sarvasattvârthakṛdbhiḥ || 3 || uktaḥ śāstrasaṃbandhaḥ |

Tg phi 77b1-2 'di dag gi 'brel pa gaṅ źe na | saṅs rgyas las chos chos las 'phags pa'i tshogs || tshogs las sñiṅ po ye śes khams thob mthar || ye śes de thob byaṅ chub mchog thob sogs || sems can kun don byed chos rnams dad ldan || bstan bcos kyi 'brel ba bśad zin to ||

Takasaki 153-54 (The Inherent Connection between7 Subjects.) And then, what is the inherent connection betweenthese subjects? From the Buddha comes the Doctrine, Owing to the Doctrine there is the Holy community, In the community exist the Matrix, which is The element of Wisdom, aiming at its acquisition; Its acquisition of the Wisdom is the Supreme Enlightenment, Which is endowed with the Qualities, 10 Powers and others, And accompanied by altruistic Acts for all living beings. || 3 || Finished [the explanation of] the relation betweeneach subject in the text.

T 1611 Rm-Zs 822b10-15 已說一品具攝此論法義體相。

次說七品具攝此論法義體相。

解釋偈義應知歸敬三寶者。此

明何義。所有如來教化眾生。

彼諸眾生歸依於佛。尊敬如

來。歸依於法。尊敬如來。歸

依於僧。依於三寶。說十二

偈。初明佛寶。故說四偈

Rgvbh 7.5-8 idānīṃ ślokāanām artho vaktavyaḥ | ye sattvās tathāgatena vinītās te tathāgataṃ śaraṇaṃ gacchanto dharmatāniṣyandâbhiprasādena dharmaṃ ca saṃghaṃ ca śaraṇaṃ gacchanti | atas tatprathamato buddharatnam adhikṛtya ślokaḥ |

Tg phi 77b2-3 da ni tshigs su bcad pa rnams kyi don brjod par bya ste | sems can gaṅ dag de bźin gśegs pas btul ba de dag de bźin gśegs pa la skyabs su 'gro'o || chos ñid kyi rgyu mthun pa'i daṅ bas chos daṅ dge 'dun la 3 yaṅ skyabs su 'gro'o || des na de daṅ po ñid yin pas na saṅs rgyas dkon mchog gi dbaṅ du byas te|

Takasaki 154 (II. THE JEWEL OF THE BUDDHA) Hereafter we should explain the meaning of Ṥlokas (basic verses). Those living beings who were lead by the Tathāgata, while taking their refuge in the Tathāgata, also take refuge in the Doctrine and Community through the faith as the natural outflow of the Reality. Therefore, first of all, there is one śloka with regard to the Jewel of The Buddha.

T 1611 Rm-Zs 822b23-c1 佛體無前際 及無中間際 亦復無後際 寂靜自覺知 既自覺知已 為欲令他知 是故為彼說 無畏常恆道 佛能執持彼 智慧慈悲刀 及妙金剛杵 割截諸苦芽 摧碎諸見山 覆藏顛倒意 及一切稠林 故我今敬禮

Rgvbh 7.9-12 yo buddhatvam anādimadhyanidhānaṃ śāntaṃ vibuddhaḥ svayaṃ buddhvā câbudhabodhanârtham abhayaṃ mārgaṃ dideśa dhruvam | tasmai jñānakṛpâsivajravaradhṛgduḥkhâṅkuraikacchide nānādṛggahanôpagūḍhavimatiprākārabhettye namaḥ || 4 ||

Tg phi 77b3-4 tshigs su bcad pa | gaṅ źig thog ma dbus mtha' med źi saṅs rgyas ñid raṅ rnam saṅs rgyas || saṅs rgyas nas ni ma rtogs rtogs phyir 'jig med rtag pa'i 4 lam ston pa || mkhyen brtse'i ral gri rdo rje mchog bsnams sdug bsṅal myu gu gcod mdzad ciṅ || sna tshogs lta thibs kyis bskor the tshom rtsig pa 'jig mdzad de la 'dud ||

Takasaki 155 (Kārikā 1) I bow to the one, who has realized the Buddhahood Which has neither beginning, middle nor end, and is quiescent, And who, having realized himself, taught the Path, Fearless and eternal, in order to enlighten the ignorant, And who, having in hand the excellent sword and thunderbolt Of Wisdom and Mercy, cuts in pieces all sprouts of Sufferings, And breaks the wall of doubts concealed In the forest of various views. || 4 ||

T 1611 Rm-Zs 822c2-4 此偈示現何義。偈言無為體自

然 不依他而知智悲及以力

自他利具足

Rgvbh 7.13-15 anena kiṃ darśayati | asaṃskṛtam anābhogam aparapratyayôditam | buddhatvaṃ jñānakāruṇyaśaktyupetaṃ dvayârthavat || 5 ||

Tg phi 77b4-5 'dis ci bstan źe na | 'dus ma byas śiṅ lhun gyis grub || gźan gyi rkyen gyis rtogs 5 min pa || mkhyen daṅ brtse daṅ nus par ldan || don gñis ldan pa'i saṅs rgyas ñid ||

Takasaki 156 (§1 The Eightfold Quality of the Buddhahood.) What is shown by this [śloka]? Being immutable, free from efforts And not being dependent upon the others, [Also] Being endowed with Wisdom, Compassion and [supernatural] Power [imparted by both], The Buddhahood has two kinds of benefit. || 5 ||

T 1611 Rm-Zs 822c5-7 此偈略明佛寶所攝八種功德。

何等為八。一者無為體。二者

自然。三者不依他知。四者

智。五者悲。六者刀。七者自

利益。八者他利益。

Rgvbh 7.16-18 anena samāsato 'ṣṭābhir guṇaiḥ saṃgṛhītaṃ buddhatvam udbhāvitam | aṣṭau guṇāḥ katame | asaṃskṛtatvam anābhogatâparapratyayâbhisaṃbodhir jñānaṃ karuṇā śaktiḥ svārthasaṃpat parārthasampad iti |

Tg phi 77b5-6 'dis ni mdor bsdu na | yon tan brgyad daṅ ldan pa'i saṅs rgyas ñid brjod do || yon tan brgyad gaṅ źe na | 'dus ma byas pa ñid daṅ | lhun gyis grub pa daṅ | gźan 6 gyi rkyen gyis mṅon par rtogs pa ma yin pa daṅ | ye śes daṅ | thugs rje daṅ | nus pa daṅ | raṅ gi don phun sum tshogs pa daṅ | gźan gyi don phun sum tshogs pa'o ||

Takasaki 156 By this verse there has been briefly explained the Buddhahood as being contracted by eight qualities. Which are the 8 qualities? Namely, 1) Immutability, 2) being free from any effort, 3) Enlightenment, not dependent on others, 4) Wisdom, 5) Compassion, 6) [supernatural] power, 7) fulfilment of self-benefit, and 8) fulfilment of benefit for others.

T 1611 Rm-Zs 822c7-13 偈言 非初非中後 自性無為體 及法體寂靜 故自然應知 唯內身自證 故不依他知 如是三覺知 慈心為說道 智悲及力等 拔苦煩惱刺 初三句自利 後三句利他

Rgvbh 8.1-6 anādimadhyanidhānaprakṛtatvād asaṃskṛtam | śāntadharmaśarīratvād anābhogam iti smṛtam || 6 || pratyātmam adhigamyatvād aparapratyayôdayam jñānam evaṃ tridhā bodhāt karuṇā mārgadeśanāt || 7 || śaktir jñānakṛpābhyāṃ tu duḥkhakleśanibarhaṇāt | tribhir ādyair guṇaiḥ svārthaḥ parārthaḥ paścimais tribhiḥ || 8 ||

Tg phi 77b6-78a1 thog ma dbus mtha' med pa yi || raṅ bźin yin phyir 'dus ma byas || 7 źi ba chos kyi sku can phyir || lhun gyis grub ces bya bar brjod || so so raṅ gis rtogs bya'i phyir || gźan gyi rkyen gyis rtogs min pa || de ltar rnam gsum rtogs phyir mkhyen || lam ston phyir na thugs brtse ba || nus pa ye śes thugs rje yis || sdug 1 || bsṅal ñon moṅs spoṅ phyir ro || daṅ po gsum gyis raṅ don te || phyi ma gsum gyis gźan don yin ||

Takasaki 156 As having neither beginning, middle nor end by nature, It is immutable; Being the body of quiet character, It is free from any effort, - thus remembered by tradition. || 6 || Being realized by oneself. It is cognizable without any help of others; Thus awakened in a threefold way, it is Wisdom, Because of preaching the way, it is Compassion. || 7 || It is Power because of destroying Suffering and Defilements by Wisdom and Compassion; By the first three qualities, benefit for oneself, And by the latter three, benefit for others [is indicated]. || 8 ||

T 1611 Rm-Zs 822c14-17 此偈明何義。遠離有為。名為

無為。應知又有為者。生住滅

法。無彼有為。是故佛體。非

初中後。故得名為無為法身。

應知偈言。佛體無前際。及無

中間際。亦復無後際故。

Rgvbh 8.7-9 saṃskṛtaviparyayeṇâsaṃskṛtaṃ veditavyam | tatra saṃskṛtam ucyate yasyôtpādo 'pi prajñāyate sthitir api bhaṅgo 'pi prajñāyate | tadabhāvād buddhatvam anādimadhyanidhanam asaṃskṛtadharmakāyaprabhāvitaṃ draṣṭavyam |

Tg phi 78a1-2 'dus ma byas ni 'dus byas las bzlog par śes par bya'o || de la 'dus byas ni gaṅ la skye ba yaṅ rab tu śes śiṅ | gnas pa daṅ 2 'jig pa yaṅ rab tu śes pa ni 'dus byas źes brjod la || de med pa'i phyir saṅs rgyas ñid thog ma daṅ dbus daṅ tha ma med pa dus ma byas pa | chos kyi skus rab tu phye bar blta bar bya'o ||

Takasaki 156-57 1) asaṃskṛta: The word 'immutable' should be understood as being opposite to being conditioned or caused. Here 'being conditioned' means the thing, of which origination, lasting, as well as destruction are conceivable. Because of the absence of these characteristics, the Buddhahood should be seen as having neither beginning, middle nor end, and being represented as the immutable Absolute Body.

T 1611 Rm-Zs 822c17-19 又復遠離一切戲論虛妄分別。

寂靜體故。名為自然。

Rgvbh 8.9 sarvaprapañcavikalpôpaśāntatvād anābhogam |

Tg phi 78a2 spros pa daṅ rnam par rtog pa thams cad ñe bar źi ba'i phyir lhun gyis grub pa'o ||

Takasaki 157 2) anābhoga: It is free from efforts because all dualistic views and false discriminations have ceased to exist.

T 1611 Rm-Zs 822c19-23 應知偈言寂靜。故不依他知

者。不依他因緣證知故。不依

他因緣證知者。不依他因緣生

故。不依他因緣生者。自覺不

依他覺故。如是依於如來無為

法身相故。一切佛事無始世

來。自然而行常不休息。

Rgvbh 8.9-12 svayaṃbhūjñānâdhigamyatvād aparapratyayôdayam | udayo 'trâbhisaṃbodho 'bhipretôtpādaḥ | ity asaṃskṛtād apravṛttilakṣaṇād api tathāgatatvād anābhogataḥ sarvasaṃbuddhakṛtyamā saṃsārakoṭer anuparatam anupacchinnaṃ pravartate |

Tg phi 78a3-4 raṅ byuṅ gi ye śes kyis rtogs par bya'o phyir | gźan gyi rkyen gyis rtogs par bya ba ma yin no || o ta ya ni 'dir mṅon par rtogs pa la 'dod kyi skye ba la ni ma yin no || de ltar de bźin gśegs pa de ñid kyi phyir 'dus ma byas śiṅ 'jug pa med pa'i mtshan ñid las kyaṅ 4 lhun gyis grub par saṅs rgyas kyi mdzad pa thams cad 'khor ba ji srid kyi mthar thug par thogs pa med ciṅ rgyun mi 'chad par rab tu 'jug go ||

Takasaki 157 3) aparapratyayâbhisaṃbodhi: It is 'enlightened without any help of others' because it is realized through one's innate knowledge. Here the word 'udaya' means 'perfect enlightenment', in which the sense' origination' is implied. Thus, as being Tathāgata, though it is immutable and of the characteristic of non-activity, the whole action of the Perfectly Enlightened One proceeds without any effort, ceaselessly and uninterruptedly as far as the world exists.

T 1611 Rm-Zs 822c23-28 如是希有不可思議諸佛境界。

不從他聞。不從他聞者。不從

師聞。自 12 自在智無言之體

而自覺知 13 偈言自覺知故既

自覺知已。然後為他生盲眾

生。令得覺知。為彼證得無為

法身。說無上道。是故名為無

上智悲。

Rgvbh 8.13-16 ity evam atyadbhutâcintyaviṣayaṃ buddhatvam aśrutvā parataḥ svayam-anācāryakeṇa svayaṃ bhūjñānena nirabhilāpyasvabhāvatām abhisaṃbudhya tadanubodhaṃ pratyabudhānām api jātyandhānāṃ pareṣām anubodhāya tadanugāmimārgavyupadeśakaraṇād anuttarajñānakaruṇânvitatvaṃ veditavyam |

Tg phi 78a4-6 de ltar śin tu rmad du byuṅ źiṅ bsam du med pa'i yul saṅs rgyas ñid de gźan las ma thos bar raṅ ñid de slob dpon med par 5 raṅ byuṅ gi ye śes kyis brjod du med pa'i raṅ bźin du mṅon par rdzogs par saṅs rgyas te | de rjes su rtogs pa daṅ mi ldan pa dmus loṅ du gyur pa gźan dag kyaṅ rtogs par bya ba'i phyir | de rjes su rtogs pa'i lam ston par mdzad pa'i phyir bla na med pa'i ye śes daṅ 6 thugs rje daṅ ldan pa ñid du rig par bya'o ||

Takasaki 157-58 4) Jñāna, 5) karuṇā, & 6) śakti: Thus, not having heard the Buddhahood, which is a quite marvellous and unthinkable sphere, from somebody else, but having perfectly cognized its unutterable nature 'by one self', i.e. by means of self-born knowledge which needs no teacher, and, with respect to his comprehension, in order to enlighten the others too, who are ignorant and blind by birth, [the Buddha] has preached the path to follow that [Buddhahood]. Therefore, [the Buddha] should be understood as being endowed with the supreme Wisdom and Compassion.

T 1611 Rm-Zs 822c28-823a4 應知偈 14 言既自覺知已。為

欲令他知。是故為彼說無畏常

恆道故無畏常恆道者。明道無

畏是常是恆。以出世間不退轉

法。如是次第又拔他苦煩惱根

本。如來智慧慈悲 1 及神力如

是三句刀金剛杵譬喻示現。

Rgvbh 8.16-18 mārgasyâbhayatvaṃ lokottaratvāt | lokottaratvam apunarāvṛttitaś ca |yathākramaṃ paraduḥkhakleśamūlasamudghātaṃ pratyanayor eva tathāgatajñānakaruṇayoḥ śakti r asivajradṛṣṭāntena paridīpitā |

Tg phi 78a6-7 'jigs pa med pa'i lam ni 'jig rten las 'das pa'i phyir la | 'jig rten las 'das pa yaṅ phyir mi ldog pa'i phyir ro ||| ral gri daṅ rdo rje'i dpes ni go rims ji lta bar de bźin gśegs pa'i ye śes daṅ thugs rje 7 'di gñis ñid gźan gyi sdug bsṅal daṅ ñon moṅs pa'i rtsa ba 'joms par nus par bstan to ||

Takasaki 158 The fearlessness of Path is due to its transcendency. The transcendency is due to its never again being turned back. With respect to their abolition of the roots of others' Suffering and Defilement, the power of Wisdom and of Compassion of the Tathāgata, is explained by means of the examples of sword and thunderbolt, respectively.

T 1611 Rm-Zs 823a4-6 又以何者。為苦根本。略說言

之。謂三有中生名色是。又何

者為煩惱根本。謂身見等。虛

妄邪見疑 2 戒取等。

Rgvbh 8.18-20 tatra duḥkhamūlaṃ samāsato yā kācid bhaveṣu nāmarūpâbhinirvṛttiḥ | kleśamūlaṃ yā kācit satkāyâbhiniveśapūrvikā dṛṣṭir vicikitsā ca |

Tg phi 78a7-78b1 de la sdug bsṅal gyi rtsa ba ni mdor na gaṅ ci yaṅ ruṅ srid pa rnams su miṅ daṅ gzugs mṅon par grub pa'o || ñon moṅs pa'i rtsa ba ni gaṅ ci yaṅ ruṅ ba 'jig 1 tshogs la mṅon par źen ba sṅon du 'gro ba can gyi lta ba daṅ the tshom mo ||

Takasaki 158 Of these, the root of Suffering is, in short, one kind of origination of Individuality on the [three] existences. The root of Defilement is anything which is based on the prejudice to the individual existence, i. e. wrong view and doubt.

T 1611 Rm-Zs 823a6-9 又名色者。是彼所攝所生苦

芽。應知如來智慧慈悲心等。

能割彼芽。以是義故。說刀譬

喻。偈言佛能執持彼智慧慈悲

3 刀故。割截諸苦 4 芽故。

Rgvbh 8.20-9.1 tatra nāmarūpasaṃgṛhītaṃ duḥkham abhinirvṛttilakṣaṇatvād aṅkurasthānīyaṃ veditavyam | tacchettṛtve tathāgatajñānakaruṇayoḥ śaktir asidṛṣṭāntenôpamitā veditavyā |

Tg phi 78b1-2 de la miṅ daṅ gzugs kyis bsdus pa'i sdug bsṅal ni mṅon par grub pa'i mtshan ñid gyis ni myu gu lta bur śes par bya la | de gcod par byed pa'i phyir | de bźin gśegs pa'i ye śes daṅ | 2 thugs rje gñis kyi nus pa ral gri'i dpes bstan to ||

Takasaki 158 Here, the Suffering, as being contracted in the Individuality, should be regarded as having the state of sprout because of its character of origination. As having the character of cutting it, it should be known that the Buddha's power of both Wisdom and Compassion is illustrated by an example of sword.

T 1611 Rm-Zs 823a9-14 又邪見疑所攝煩惱。見道遠

離。以世間智所不能知。稠林

煩惱不能破壞。如世間中樹林

牆等。彼相似法以如來力能破

壞。彼以是故。說金剛杵喻。

偈言及妙金剛杵故。摧碎諸見

山覆藏顛倒意及一切稠林故。

Rgvbh 9.2-4 dṛṣṭivicikitsāsaṃgṛhīto darśanamārgapraheyaḥ kleśo laukikajñānaduravagāho durbhedatvād vanagahanôpagūḍhaprākārasadṛśaḥ | tadbhettṛtvāt tathāgatajñānakaruṇayoḥ śaktir vajradṛṣṭāntenôpamitā veditavyā |

Tg phi 78b2-3 lta ba daṅ the tshom gyis bsdus pa mthoṅ bas spaṅ bar bya ba'i ñon moṅs pa ni 'jig rten pa'i rtogs pas śes par dka' ba daṅ | phigs par dka' ba'i phyir na | nags thibs pos bskor ba'i rtsig pa daṅ 'dra ba de 3 'jig par byed pa ste 'jig par byed pa'i phyir | de bźin gśegs pa'i ye śes daṅ | thugs rje dag rdo rje'i dpe daṅ mthun par rig par bya'o ||

Takasaki 158 The Defilement, which is contracted in wrong view and doubt and is to be destroyed by the Path of true perception, is difficult to be understood and hardly to be overcome by means of mundane knowledge. Thence, it is akin to the wall concealed by a thick forest. As having the character of breaking, it should be known that Buddha's Power of both Wisdom and Compassion is illustrated by an example of thunderbolt.

T 1611 Rm-Zs 823a14-15 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。

Rgvbh 9.5-6 ity ete yathôddiṣṭāḥ ṣaṭ tathāgataguṇā vistaravibhāganirdeśato 'nayaîvânupūrvyā sarvabuddhaviṣayâvatārajñānâlokâlaṃkārasūtrânusāreṇânugantavyāḥ |

Tg phi 78b3-4 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 4 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 ||

Takasaki 159 (§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.

T 1611 Rm-Zs 823a16-17 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。

Rgvbh 9.6-8 tatra yad uktam anutpādo 'nirodha iti mañjuśrīs tathāgato 'rhan samyaksaṃbuddha eṣa ity anena tāvad asaṃskṛtalakṣaṇas tathāgata iti paridīpitam |

Tg phi 78b4-5 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 5 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 ||

Takasaki 159 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.

T 1611 Rm-Zs 823a17-19 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。

Rgvbh 9.8-10 yat punar anantaraṃ vimalavaiḍūryapṛthivīśakrapratibimbôdāharaṇam idaṃ kṛtvā yāvan navabhir udāharaṇair etam evânutpādânirodhatathāgatârtham adhikṛtyâha |

Tg phi 78b5-6 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 6 te | ji srid du dpe dgus don 'di ñid kyi dbaṅ du byas nas gsuṅs pa |

Takasaki 159 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:

T 1611 Rm-Zs 823a19-25 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。

Rgvbh 9.10-13 evam eva mañjuśrīs tathāgato 'rhan samyaksaṃbuddho nêñjate 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 |

Tg phi 78b,6-79a1 '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 | 7 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 1 || 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 ||

Takasaki 159-60 "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.

T 1611 Rm-Zs 823a25-28 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。

Rgvbh 9.13-16 anena svakriyāsu sarvaprapañcavikalpôpaśāntatvād anābhogas tathāgata iti paridīpitam | tata ūrdhvam udāharaṇanirdeśād avaśiṣṭena granthena sarvadharmatathatâbhisaṃbodhamukheṣv aparapratyayâbhisambodhas tathāgatasya paridīpitaḥ |

Tg phi 79a1-3 'dis ni raṅ gi mdzad pa dag las rnam par rtog pa daṅ | spros pa 2 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 3 ñid bstan to ||

Takasaki 160 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.

T 1611 Rm-Zs 823a28-b2 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。

Rgvbh 9.16-10.1 tat punar ante ṣoḍaśâkārāṃ tathāgatabodhiṃ nirdiśyaivam āha | tatra mañjuśrīs tathāgatasyaivaṃrūpān sarvadharmān abhisaṃbudhya sattvānāṃ ca dharmadhātuṃ vyavalokyâśuddham avimalaṃ sâṅganaṃ vikrīḍitā nāma sattveṣu mahākaruṇā pravartata iti |

Tg phi 79a3-4 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 4 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 |

Takasaki 160 And after this, with reference to the Tathāgata's 16 kinds of Enlightenment, it is said as follows: "There, O Mañjuśrī, as sōn 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".

T 1611 Rm-Zs 823b2-5 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。

Rgvbh 10.1-3 anena tathāgatasyânuttarajñānakaruṇânvitatvam udbhāvitam | tatraivaṃrūpān sarvadharmān iti yathāpūrvaṃ nirdiṣṭān abhāvasvabhāvāt | abhisaṃbudhyêti yathābhūtam avikalpabuddhajñānena jñātvā |

Tg phi 79a4-6 'dis ni de bźin gśegs pa'i ye śes daṅ thugs rje daṅ ldan 5 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 6 śes kyis mkhyen nas so ||

Takasaki 160 By this the Tathāgata's possession 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'.

T 1611 Rm-Zs 823b5-7 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。

Rgvbh 10.3-4 sattvānām iti niyatâniyatamithyāniyatarāśivyavasthitānām | dharmadhātum iti svadharmatāprakṛtinirviśiṣṭatathāgatagarbham |

Tg phi 79a6-7 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 7 pa'i sñiṅ po'o ||

Takasaki 160-61 "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'

T 1611 Rm-Zs 823b7-9 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。

Rgvbh 10.5-6 vyavalokyêti sarvâkāram anāvaraṇena buddhacakṣuṣā dṛṣṭvā | aśuddhaṃ kleśâvaraṇena bālapṛthagjanānām |

Tg phi 79a7 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 ||

Takasaki 161 "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.

T 1611 Rm-Zs 823b9-12 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。

Rgvbh 9.6-8 tatra yad uktam anutpādo 'nirodha iti mañjuśrīs tathāgato 'rhan samyaksaṃbuddha eṣa ity anena tāvad asaṃskṛtalakṣaṇas tathāgata iti paridīpitam |

Tg phi 79a7-79b1 ñan thos daṅ raṅ saṅs rgyas rnams kyi ni śes bya'i sgrib pas dri ma 1 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 ||

Takasaki 161 "Not removing stains" means '[stainful nature] of the Ṥravakas 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.

T 1611 Rm-Zs 823b12-15 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。

Rgvbh 10.8-9 sattveṣu mahākaruṇā pravartata iti samatayā sarvasattvanimittam abhisaṃbuddhabodheḥ svadharmatâdhigamasaṃprāpaṇâśayatvāt |

Tg phi 79b1-2 sems can rnams la rab tu 'jug pa ni | mñam pa ñid du sems 2 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 ||

Takasaki 161-62 "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.

T 1611 Rm-Zs 823b15-16 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。

Rgvbh 10.9-11 yad ita ūrdhvam anuttarajñānakaruṇāpravṛtter asamadharmacakrapravartanâbhinirhāraprayogâśaṃsanam iyam anayoḥ parārthakaraṇe śaktir veditavyā |

Tg phi 79b2-3 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 3 brgyun mi 'chad pa gaṅ yin pa 'di ni de gñis kyis gźan gyi don byed par nus par rig par bya'o ||

Takasaki 162 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.

T 1611 Rm-Zs 823b16-19 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。

Rgvbh 10.11-12 tatraiṣām eva yathākramaṃ ṣaṇṇāṃ tathāgataguṇānām ādyais tribhir asaṃskṛtâdibhir yogaḥ svārthasaṃpat | tribhir avaśiṣṭair jñānâdibhiḥ parārthasaṃpat |

Tg phi 79b3-4 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 | 4 ye śes la sogs pa lhag ma gsum daṅ ldan pa ni gźan gyi don phun sum tshogs pa'o ||

Takasaki 162 7) Svārthasaṃpad & 8) parārthasaṃpad: 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'.

T 1611 Rm-Zs 823b19-21 又復有義。以有智慧故證得第

一寂靜法身。是故名為 10 自

利益。又依慈悲力等二句轉大

法輪示現他利益。

Rgvbh 10.12-14 api khalu jñānena param anityôpaśāntipadasvâbhisaṃbodhisthānaguṇāt svârthasaṃpat paridīpitā | karuṇāśaktibhyām anuttaramahādharmacakrapravṛttisthānaguṇāt parârthasaṃpad iti |

Tg phi 79b4-5 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 5 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 ||

Takasaki 162 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.

T 1611 Rm-Zs 823b21-25 已說佛寶。次明法寶論曰。依

彼佛寶有真法寶。以是義故次

佛寶後示現法寶。依彼法寶故

說四偈

Rgvbh 10.15 ato buddharatnād dharmaratnaprabhāvanêti tadanantaraṃ tadadhikṛtya ślokaḥ |

Tg phi 79b5-7 saṅs rgyas dkon mchog de las chos dkon mchog 'byuṅ ba'i phyir de'i rjes thogs su de'i dbaṅ du byas nas tshigs su bcad ba |

Takasaki 163 (III. THE JEWEL OF THE DOCTRINE) Now, from the Jewel of the Buddha, there arises the Jewel of the Doctrine. Therefore, immediately after [the explanation of] the former, we have one śloka concerning the latter.

T 1611 Rm-Zs 823b26-c4 非有亦非無 亦復非 12 有無 亦非即於彼 亦復不離彼 不可得思量 非聞慧境界 出離言語道 內心知 13 清涼 彼真妙法日 清淨無塵垢 大智慧光明 普照諸世間 能破諸曀障 覺觀貪瞋癡 一切煩惱等 故我今敬禮

Rgvbh 10.16-11.2 yo nâsan na ca san na câpi sadasan nânyaḥ sato nâsato 'śakyas tarkayituṃ niruktyapagataḥ pratyātmavedyaḥ śivaḥ | tasmai dharmadivākarāya vimalajñānâvabhāsatviṣe sarvâraṃbaṇarāgadoṣatimiravyāghātakartre namaḥ || 9 ||

Tg phi 79b5-7 saṅs rgyas dkon mchog de las chos dkon mchog 'byuṅ ba'i phyir de'i rjes thogs su de'i dbaṅ du byas nas tshigs su bcad ba | gaṅ źig med min yod min yod med ma yin yod med las gźan du’aṅ|| brtag par mi nus ṅes tshig daṅ bral so so raṅ gis rigs źi ba|| dri med ye shes ‘od gzer snaṅ ldan dmigs pa kun la chags pa daṅ || sdaṅ daṅ rab rib rnam par ‘joms mdzad dam chos ñi ma de la ‘dud||

Takasaki 163 (Kārikā 2) I bow before the sun of the Doctrine, Which is neither non-being nor being, Nor both being and non-being together, And neither different from being nor from non-being; Which cannot be speculated upon and is beyond explanation, But revealed [only] by introspection 2> and is quiescent; And which, with rays of light of the immaculate Wisdom, Destroys passion, hatred and darkness with respect to all the basis of cognition. || 9 ||

T 1611 Rm-Zs 823c5-7 此偈示現何義。偈言 不思議不二 無分淨現對 依何得何法 離法二諦相

Rgvbh 11.3-5 anena kiṃ darśitaṃ | acintyâdvayaniṣkalpaśuddhivyaktivipakṣataḥ | yo yena ca virāgo 'sau dharmaḥ satyadvilakṣaṇaḥ || 10 ||

Tg phi 79b7 'dis ci bstan źe na | bsam med gñis med rtog med pa || dag gsal gñen pa'i phyogs ñid kyi || gaṅ źig gaṅ gis chags bral ba || bden gñis mtshan ñid can de chos ||

Takasaki 164 (§1. Eightfold Quality of the Doctrine.) What is shown by this śloka? Because of its being unthinkable, non-dual, and being non-discriminative, And because of its pureness, manifestation and hostility; The Doctrine, which is Deliverance and also by which arises Deliverance Has the characteristics of the two Truths. || 10 ||

T 1611 Rm-Zs 823c7-9 此偈略明法寶所攝八種功德。

何等為八。一者不可思議。二

者不二。三者無分別。四者

淨。五者顯現。六者對治。七

者離 14 果。八者離因。

Rgvbh 11.6-8 anena samāsato 'ṣṭābhir guṇaiḥ saṃgṛhītaṃ dharmaratnam udbhāvitam | aṣṭau guṇāḥ katame | acintyatvam advayatā nirvikalpatā śuddhir abhivyaktikaraṇaṃ pratipakṣatā virāgo virāgahetur iti |

Tg phi 79b7-80a2 'dis ni mdor bsdu na yon tan brgyad kyis bsdus pa'i chos dkon 1 || mchog mrjod do || yon tan brgyad gaṅ źe na | bsam du med pa ñid daṅ | gñis su med pa ñid daṅ | rnam par rtog pa med pa ñid daṅ | dag pa daṅ | mṅon par gsal bar byed pa daṅ | gñen po'i phyogs ñid daṅ | 'dod chags daṅ 2 bral ba daṅ | 'dod chags daṅ bral ba'i rgyu'o ||

Takasaki 164 By this verse, in brief, the Jewel of the Doctrine is explained as being contracted by eight qualities. Which are the eight qualities? They are 1) unthinkability, 2) non-duality, 3) non-discriminativeness, 4) purity, 5) [being] manifest, 6) hostility [against obstacles], 7) Deliverance [from passions], and 8) cause of Deliverance.

T 1611 Rm-Zs 823c10-12 離者偈言 滅諦道諦等 二諦攝取離 彼各三功德 次第說應知

Rgvbh 11.9-10 nirodhamārgasatyābhyāṃ saṃgṛhītā virāgitā | guṇais tribhis tribhiś caite veditavye yathākramam || 11 ||

Tg phi 80a2 chags bral ñid ni 'gog pa daṅ || lam gyi bden pa dag gis bsdus || go rims ji bźin de dag kyaṅ || yon tan gsum gsum gyis rig bya ||

Takasaki 165 (§2. Nirodha-satya and Mārga-satya.) Deliverance is summarized In both truths, Extinction and Path, Which are each to be known By three qualities according to order. || 11 ||

T 1611 Rm-Zs 823c13-16 此偈明何義。前六功德中初三

種功德不思議不二及無分別

等。示現彼滅諦攝取離煩惱。

應知餘殘有三句。淨顯現對

治。示現彼道諦攝取斷煩惱

因。

Rgvbh 11.11-13 eṣām eva yathākramaṃ ṣaṇṇāṃ guṇānāṃ tribhir ādyair acintyâdvayanirvikalpatāguṇair nirodhasatyaparidīpanād virāgasaṃgraho veditavyaḥ | tribhir avaśiṣṭaiḥ śuddhyabhivyaktipratipakṣatāguṇair mārgasatyaparidīpanād virāgahetusaṃgraha iti

Tg phi 80a2-4 go rims ji lta ba bźin du yon tan drug po de rnams ñid las 3 bsam du med pa daṅ | gñis su med pa daṅ | rnam par rtog pa med pa ste | yon tan daṅ po gsum gyis ni 'gog pa'i bden pa bstan pa'i phyir | 'dod chags daṅ bral bar bsdus par rig par byas la | dag pa daṅ | mṅon par gsal ba daṅ | gñen 4 po'i phyogs ñid de yon tan lhag ma gsum gyis ni lam gyi bden pa bstan pa'i phyir 'dod chags daṅ bral ba'i rgyu ba sdus pa yin no ||

Takasaki 165 Of these six qualities, by the first three qualities, i.e. unthinkability, non-duality and non-discriminativeness, the Truth of Extinction is explained. From this [explanation] it should be known that the Deliverance [itself] is contracted. And by the remaining three qualities, i.e. purity, manifestation and hostility, the Truth of Path is explained, and from this, it should be known that the cause of Deliverance is contracted.

T 1611 Rm-Zs 823c16-18 應知又證法所有離名為滅諦。

以何等法修行斷煩惱名為道

諦。以此二諦合為淨法。以二

諦相名為離法。

Rgvbh 11.13-15 yaś ca virāgo nirodhasatyaṃ yena ca virāgo mārgasatyena tadubhayam abhisamasya vyavadānasatyadvayalakṣaṇo virāgadharma iti paridīpitam |

Tg phi 80a4-5 'dod chags daṅ bral ba gaṅ yin pa 'gog pa'i bden pa daṅ | gaṅ gis 'dod chags daṅ bral ba lam gyi bden pa de gñis ka mṅon 5 par bsdus te | rnam par byaṅ ba'i bden pa gñis kyi mtshan ñid kyi 'dod chags daṅ bral ba'i chos yin no źes bstan to ||

Takasaki 165 "That which is Deliverance" means [the Doctrine, as] the Truth of Extinction, and "by which arises the Deliverance" means 'by [the Doctrine as] the Truth of Path.' Having joined these two together, it is explained, 'being of the nature of Deliverance' means 'having characteristic of the two purifying Truths'.

T 1611 Rm-Zs 823c18-23 應知偈言 不思量無言 智者內智知 以如是義故 不可得思議 清涼 15 不二法 及無分別法 淨顯現對治 三句猶如日

Rgvbh 11.16-17 atarkyatvād alāpyatvād āryajñānād acintyatā | śivatvād advayâkalpau śuddhyādi trayam arkavat || 12 ||

Tg phi 80a5-6 brtag min phyir daṅ brjod min phyir || 'phags pas mkhyen phyir bsam med ñid || źi ñid gñis med rtog med de || dag sogs gsum 6 ni ñi bźin no ||

Takasaki 165-66 (§3. The Doctrine as the Truth of Extinction.) Because of its being beyond speculation and explanation, And because of its being the knowledge of Saints, Unthinkability [of the Doctrine should be known]; Because of quiescence it is non-dual and non-discriminative, And three [qualities], purity etc., are akin to the sun. || 12 ||

T 1611 Rm-Zs 823c24-824a5 此偈明何義。略明滅諦有三種

法。以是義故不可思議。應知

以何義故不可思議。有四義

故。何等為四。一者為 16無。二者為 17 有。三者為有

無。四者為二。偈言非有亦非

無。亦復非有無。亦非即於

彼。亦復不離彼故。滅諦有三

種法。應知者。此明何義。滅

諦非可知。有三種法。何等為

三。一者非思量境界故。偈言

不可得思量。非聞慧境界故。

二者遠離一切聲響名字 章句言語相貌故。偈言出離言

語道故。三者聖人內證法故。

偈言內心知故。

Rgvbh 11.18-20 samāsato nirodhasatyasya tribhiḥ kāraṇair acintyatvaṃ veditavyam | katamais tribhiḥ | asat sat sad asan nôbhayaprakāraiś caturbhir api tarkâgocaratvāt | sarvarutaravitaghoṣavākpathaniruktisaṃketavyavahārâbhilāpair anabhilāpyatvāt | āryāṇāṃ ca pratyātmavedanīyatvāt |

Tg phi 80a6-7 mdor bsdus na 'gog pa'i bden pa ni rgyu gsum gyis bsam du med pa ñid du rig par bya'o || gsum po gaṅ dag gis śe na | med pa daṅ | yod pa daṅ | yod med daṅ | gñis ka ma yin pa ste | rnam pa bźi ka ltar yaṅ rtog ge'i yul ma 7 yin pa'i phyir daṅ | sgra daṅ | skad daṅ | brjod pa daṅ | ṅag gi yul daṅ | ṅes tshig daṅ | brda daṅ | tha sñad daṅ | mṅon par brjod pa dag gis brjod du med pa'i phyir daṅ | 'phags pa rnams kyis so so raṅ gis rig par bya ba yin pa'i phyir ro ||

Takasaki 166 1) acintyatva: Unthinkability of the Truth of Extinction, in short, should be known by three causes. By which three? Because, 1) it is not a sphere of speculation even by four categories [of existence], i.e. non-being, being, being and non-being together, and neither being nor non-being; 2) it cannot be explained by any sound, voice, speech, way of speech, explanation, agreed term, designation, conversation [and so forth]; and 3) it is to be revealed by the introspection of Saints.

T 1611 Rm-Zs 824a5-8 又滅諦云何不二法者。及云何

無分別者。如不增不減經中如

來說言。舍利弗如來法身清

涼。以不二法故。以無分別法

故。

Rgvbh 12.1-2 tatra nirodhasatyasya katham advayatā nirvikalpatā ca veditavyā | yathôktaṃ bhagavatā | śivo 'yaṃ śāriputra dharmakāyo 'dvayadharmâvikalpadharmā |

Tg phi 80b1-2 de la 'gog pa'i bden ba ji ltar na gñis su med pa ñid daṅ | rnam par rtog pa med pa ñid du rig par bya źe na | bcom ldan 'das kyis ji skad du gsuṅs pa bźin te | śā ri'i bu 'gog pa źes bya ba 'di chos kyi sku ste | gñis su med pa'i chos can rnam par mi rtog 2 pa'i chos so źe'o ||

Takasaki 166 2) advayatā & 3) nirvikalpatā. How should here be understood non-duality and non-discriminativeness of the Truth of Extinction? It is taught by the Lord as follows: "O Ṥāriputra, quiescent is this Absolute Body [of the Buddha], having the nature of being non-dual and non-discriminative".

T 1611 Rm-Zs 824a8-12 偈言清涼故。何者是二而說不

二所言二者。謂業煩惱。言分

別者。所謂集起業煩惱因及邪

念等。以知彼自性本來寂滅不

二無二行。知苦本來不生。是

名苦滅諦。非滅法故名苦滅

諦。是故經言。

Rgvbh 12.2-6 atra dvayam ucyate karma kleśāś ca | vikalpa ucyate karmakleśasamudayahetur ayoniśomanasikāraḥ | tatprakṛti nirodhaprativedhād dvayavikalpâsamudācārayogena yo duḥkhasyâtyantam anutpāda idam ucyate duḥkhanirodhasatyam | na khalu kasyacid dharmasya vināśād duḥkhanirodhasatyaṃ paridīpitam | yathôktam |

Tg phi 80b2-3 de la gñis ni las daṅ ñon moṅs pa la brjod pa rnam par rtog pa las daṅ ñon moṅs pa kun 'byuṅ ba'i rgyu tshul bźin ma yin pa yid la byed pa la brjod do | de raṅ bźin gyis 'gag par so sor rig pa'i phyir rnam par rtog pa daṅ gñis kun tu 3 spyod pa med pa'i tshul gyis sdug bsṅal gtan 'byuṅ ba med pa gaṅ yin pa 'di ni sdug bsṅal 'gog pa'i bden pa źes bya'i | chos 'ga' źig źig pa'i phyir ni sdug bsṅal 'gog pa'i bden par ma bstan to || ji skad du ||

Takasaki 166-67 Here, 'dual' means 'action' or 'active force', [as by deed, word and thought] and 'Defilement'; 'discrimination' means 'Irrational Thought' which is the cause of origination of Action and Defilements. By knowing deeply that this Irrational thought is extinct by nature, consequently, there is no origination of duality and discrimination; for this reason there is absolutely no origination of Suffering. This is called the Truth of Extinction of Suffering. It should never be explained that, because of extinction of something, it is [called] the Truth of Extinction of Suffering. It is said as follows:

T 1611 Rm-Zs 824a12-14 文殊師利。何等法中無心意意

識行。彼法中無分別。以無分

別故不起邪念。

Rgvbh 12.6-8 anutpādânirodhe mañjuśrīś cittamanovijñānāni na pravartante | yatra cittamanovijñānāni na pravartante tatra na kaścit parikalpo yena parikalpenâyoniśomanasikuryāt |

Tg phi 80b3-4 'jam dpal skye ba med ciṅ 'gag pa med pa 4 ni | sems daṅ yid daṅ rnam par śes pa mi 'jug go || gaṅ la sems daṅ yid daṅ rnam par śes pa mi 'jug pa de la ni kun du rtog pa gaṅ gis tshul bźin ma yin pa yid la byed par 'gyur ba kun du rtog pa 'ga' yaṅ med do ||

Takasaki 167 "O Mañjuśrī, in case there is neither origination nor extinction, mental actions as mind, intellect and consciousness never take place. Wherever no mental action takes place, there is no false imagination by which they would think irrationally.

T 1611 Rm-Zs 824a14-16 以有正念故不起無明。以不起

無明故。即不起十二有支。以

不起十二有支故。即名無生。

Rgvbh 12.8-10 sa yoniśomanasikāraprayukto 'vidyāṃ na samutthāpayati | yac câvidyāsamutthānaṃ tad dvādaśānāṃ bhavâṅgānām asamutthānam | sâjātir iti vistaraḥ |

Tg phi 80b4-5 tshul bźin yid la byed pa la rab tu sbyor ba 5 de ni ma rig pa kun nas sloṅ bar mi byed do || ma rig pa kun las ldaṅ ba med pa gaṅ yin pa de ni srid pa'i yan lag bcu gñis kun nas ldaṅ bar mi byed do || de ni me skye źes bya ba la sogs pa rgyas par gsuṅs pa yin no || ji skad du |

Takasaki 167 One who applies himself with rational thought never makes Ignorance arise. Non-arising of Ignorance means non-arising of the Twelve Parts of Existence. It is called 'non-birth', and so forth".

T 1611 Rm-Zs 824a16-22 是故聖者勝鬘經言。世尊。非

滅法故名苦滅諦。世尊。所言

苦滅者。名無始無作無起無盡

離盡。常恆清涼不變自性清

淨。離一切煩惱藏所纏。世尊

過於恆沙。不離不脫不異不思

議佛法畢竟成就。說如來法

身。世尊。如是如來法身不離

煩惱藏所纏。名如來藏。

Rgvbh 12.10-14 yathôktam | na khalu bhagavan dharmavināśo duḥkhanirodhaḥ | duḥkha nirodhanāmnā bhagavann anādikāliko 'kṛto 'jāto 'nutpanno 'kṣayaḥ kṣayâpagataḥ nityo dhruvaḥ śivaḥ śāśvataḥ prakṛtipariśuddhaḥ sarvakleśakośavinirmukto gaṅgāvālikā vyativṛttair avinirbhāgair acintyair buddhadharmaiḥ samanvāgatas tathāgatadharmakāyo deśitaḥ | ayam eva ca bhagavaṃs tathāgatadharmakāyo 'vinirmuktakleśakośas tathāgatagarbhaḥ sūcyate

Tg phi 80b5-81a1 bcom ldan 'das chos 6 'jig pa ni sdug bsṅal 'gog pa ma lags so || bcom ldan 'das sdug bsṅal 'gog pa źes bgyi ba ni | thog ma med pa'i dus can || ma byas pa || ma skyes pa || ma byuṅ ba | zad ba med pa | zad pa daṅ bral ba | rtag pa | brtan pa | źi ba | mi 'jig pa | 7 raṅ bźin gyis yoṅs su dag pa | ñon moṅs pa'i sbubs thams cad las grol ba | rnam par dbyer med pa || bsam gyis mi khyab pa'i saṅs rgyas kyi chos gaṅ gā'i kluṅ gi bye ma las 'das pa daṅ ldan pa de bźin gśegs pa'i chos kyi skur bstan pa ste | bcom 1 || ldan 'das de bźin gśegs pa'i chos kyi sku 'di ñid ñon moṅs pa'i sbubs las ma grol ba ni de bźin gśegs pa'i sñiṅ po źes bgyi'o

Takasaki 167-68 Also said [in the scripture]: "O Lord, extinction of Suffering does not mean the disappearance of element. By the term, 'Extinction of Suffering', O Lord, there is designated the Absolute Body of the Tathāgata which is beginningless, immutable, of no birth, non-originated, of no destruction, free from destruction, eternal, constant, quiescent, everlasting, purified by nature, released from covering of all moral defilements, and endowed with inseparable and unthinkable qualities of the Buddha, which are far more than the sands of the Ganga in number. And this very Absolute Body of the Tathāgata, O Lord, [when it is] unreleased from the covering of moral defilements, is called the Matrix of Tathāgata."

T 1611 Rm-Zs 824a22-23 如是等勝鬘經中廣說滅諦應

知。

Rgvbh 12.15 iti sarvavistareṇa yathāsūtram eva duḥkhanirodhasatyavyavasthānam anugantavyam |

Tg phi 81a1-2 źes gsuṅs pa bźin te | thams cad rgyas par ni mdo ji lta ba bźin sdug bsṅal 'gog pa'i bden pa rnam par 2 gźag pa rtogs par bya'o ||

Takasaki 168 Thus all the determination of the Truth of Extinction of Suffering should be understood wholly and in detail according to Sūtras.

T 1611 Rm-Zs 824a23-25 又以何因得此滅諦如來法身。

謂於見道及修道中無分別智三

種日。相似相對法應知。偈

言。彼真妙法日故。何等為

三。

Rgvbh 12.16-17 asya khalu duḥkhanirodhasaṃjñitasya tathāgatadharmakāyasya prāptihetur avikalpa- jñānadarśanabhāvanāmārgas trividhena sādharmyeṇa dinakarasadṛśaḥ veditavyaḥ |

Tg phi 81a2-3 sdug bsṅal 'gog pa'i miṅ can de bźin gśegs pa'i chos kyi sku 'di thob pa'i rgyu rnam par mi rtog pa'i ye śes mthoṅ ba daṅ | sgom pa'i lam ni chos mthun pa rnam pa gsum ñid kyis ñi ma daṅ 'dra bar rig par bya ste |

Takasaki 168 (§4. The Doctrine as the Truth of Path.) 4) śuddhi, 5) abhivyaktikaraṇa & 6) pratipakṣatā: Now indeed, the way to attain the Absolute Body of Tathāgata named Extinction of Suffering is the Path of perception and practice based upon the non discriminative Wisdom. And this [Path] is to be known as similar to the sun with threefold common characteristics.

T 1611 Rm-Zs 824a25-b1 一者日輪清淨相似相對法。以

遠離一切煩惱垢故。偈言清淨

無塵垢故。二者顯現一切色像

相似 相對法。以一切種一切智能照

知故。偈言大智慧光明故。三

者對治闇相似相對法。以起一

切種智對治法故。偈言普照諸

世間故。

Rgvbh 12.17-20 maṇḍalaviśuddhisādharmyeṇa sarvôpakleśamalavigatatvāt | rūpâbhivyaktikaraṇasādharmyeṇa sarvâkārajñeyâvabhāsakatvāt | tamaḥpratipakṣasādharmyeṇa ca sarvâkārasatyadarśanavibandhapratipakṣabhūtatvāt |

Tg phi 81a2-4 dkyil 'khor 3 rnam par dag par chos mthun pas ñe ba'i ñon moṅs pa'i dri ma thams cad daṅ bral ba'i phyir ro || gzugs gsal bar byed par chos mthun pas ni śes bya ba thams cad kyi rnam pa thams cad snaṅ bar byed pa'i phyir ro || mun pa'i gñen por chos mthun pas ni de kho 4 na mthoṅ ba'i gegs kyi rnam pa thams cad gñen por gyur pa'i phyir ro ||

Takasaki 168-69 [Namely] 1) through the common characteristic of purity of the disk, because of being apart from all the minor defilements and stains; 2) through the common characteristic of being the manifestor of forms, because of making manifest knowable things of all kinds; and 3) through the common characteristic of hostility against darkness, because of being the enemy of all kinds of obstacles against the true perception.

T 1611 Rm-Zs 824b1-3 又以 3 何者是所治法。所謂依

取不實事相。虛妄分別念。生

貪瞋癡結使煩惱。

Rgvbh 13.1-2 vibandhaḥ punar abhūtavastunimittârambaṇamanasikārapūrvikā rāgadveṣamohôtpattir anuśayaparyutthānayogāt |

Tg phi 81a4-5 gegs kyaṅ yaṅ dag pa ma yin pa'i dṅos po rgyu mtshan gyi yul yid la byed pa sṅon du 'gro ba can bag la ñal ba daṅ kun nas ldaṅ ba daṅ ldan pas | 'dod chags daṅ | źe sdaṅ daṅ | 5 gti mug skye'o ||

Takasaki 169 And 'bondage' means the origination of Desire, Hatred and Ignorance preceded by the thought which takes its basis [of cognition] upon the characteristic of unreal things. It is due to the union of the state of tendency with manifested state [of defilement].

T 1611 Rm-Zs 824b3-6 此明何義。愚癡凡夫依結使煩

惱。取不實事相。念故起於貪

心。依瞋恚故 4 起於瞋心。依

於無明虛妄念故起於癡心。

Rgvbh 13.2-4 anuśayato hi bālānām abhūtam atatsvabhāvaṃ vastu śubhâkāreṇa vā nimittaṃ bhavati rāgôtpattitaḥ | pratighâkāreṇa vā dveṣôtpattitaḥ | avidyâkāreṇa vā mohôtpattitaḥ |

Tg phi 81a5-6 bag la ñal las ni yaṅ dag pa ma yin pa de'i raṅ bźin ma yin pa'i dṅos po byis pa rnams la 'dod chags bskyed pas na sdug pa'i rnam par ram | źe sdaṅ bskyed pas khoṅ khro ba'i rnam par ram | gti mug bskyed pas ma rig pa'i rnam pas rgyu 6 mtshan du 'gyur ro ||

Takasaki 169 Indeed, people regard the unreal, i.e., 'not of its nature' thing as the [real] characteristic because of its desirable looks when Desire comes forth from its state of tendency; when Hatred comes forth [from its state of tendency], [they regard the unreal thing as the real characteristic] because of its detestable looks; and when Ignorance comes forth, then it is the same because of its obscure looks.

T 1611 Rm-Zs 824b6-8 又復依彼貪瞋癡等虛妄分別。

取不實事相。念起邪念心。依

邪念心起於結使。依於結使起

貪瞋癡。

Rgvbh 13.4-6 tac ca rāgadveṣamohanimittam ayathābhūtam ārambaṇaṃ kurvatām ayoniśomanasikāraś cittaṃ paryādadāti | teṣām ayoniśomanasikāraparyavasthitacetasāṃ rāgadveṣamohānām anyatamakleśasamudācāro bhavati |

Tg phi 81a6-7 'dod chags daṅ | źe sdaṅ daṅ | gti mug gi rgyu mtshan yaṅ dag pa ma yin pa de yaṅ dmigs par byed pas na tshul bźin ma yin pa yid la byed pas sems yoṅs su len to || sems tshul bźin ma yin pa yid la byed bar 7 gnas pa de dag la | 'dod chags daṅ | źe sdaṅ daṅ | gti mug rnams las gaṅ yaṅ ruṅ ba'i ñon moṅs pa kun du spyod par 'gyur ro ||

Takasaki 169-70 And of those people who incorrectly take hold of characteristics of Desire, Hatred and Ignorance as the basis of cognition, the Irrational Thought occupies their mind. For those people whose mind is occupied with the Irrational Thought, there takes place the Defilement of any one of Desire, Hatred and Ignorance.

T 1611 Rm-Zs 824b8-10 以是義故。身口意等造作貪 5業瞋業癡業。依此業故。復有

生生不斷不絕。

Rgvbh 13.6-8 te tatonidānaṃkāyena vācā manasā rāgajam api karmâbhisaṃskurvanti | dveṣajam api mohajam api karmâbhisaṃskurvanti | karmataś ca punarjanmânubandha eva bhavati |

Tg phi 81a7-81b1 de dag gźi de las lus daṅ ṅag daṅ yid kyi 'dod chags las skyes pa'i las kyaṅ mṅon par 'du byed | źes sdaṅ las 1 skyes pa daṅ | gti mug las skyes pa'i las kyaṅ mṅon par 'du byed do || las las kyaṅ skye ba 'brel ba kho nar 'gyur ro ||

Takasaki 170 Due to this [origination of Defilement], they make the actions born of Desire by means of body, speech and thought, and also [in the same way] they produce the action born of Hatred, the action born of Ignorance. Furthermore, from Action there results Rebirth.

T 1611 Rm-Zs 824b10-14 如是一切愚癡凡夫。依結使煩

惱集起邪念。依邪念故起諸煩

惱。依煩惱故起一切業。依業

起生。如是此一切種諸煩惱染

業染生染。愚癡凡夫不如實

知。不如實見一實性界。

Rgvbh 13.8-12 evam eṣāṃ bālānām anuśayavatāṃ nimittagrāhiṇām ārambaṇacaritānām ayoniśomanasikārasamudācārāt kleśasamudayaḥ | kleśasamudayāt karmasamudayaḥ | karmasamudayājjanmasamudayo bhavati | sa punar eṣa sarvâkārakleśakarmajanmasaṃkleśo bālānām ekasya dhātor yathābhūtam ajñānād adarśanāc ca pravartate |

Tg phi 81b1-3 de ltar na byis pa bag la ñal daṅ ldan pa mtshan mar 'dzin pa can | dmigs pa la spyod pa de dag la chul bźin ma yin pa yid la byed ba kun 'byuṅ 2 ba las ñon moṅs pa kun 'byuṅ ṅo || ñon moṅs pa kun 'byuṅ ba las ni las kun 'byuṅ ṅo || las kun 'byuṅ ba las ni skye ba kun 'byuṅ bar 'gyur ro || byis pa rnams kyis ñon moṅs pa daṅ las daṅ skye ba'i kun nas ñon moṅs pa'i rnam pa 'di thams cad kyaṅ 3 khams gcig yaṅ dag pa ji lta ba bźin ma śes pas rab tu 'jug go ||

Takasaki 170 Thus these people, having tendencies [of Desire, Hatred and Ignorance], regarding the [unreal] characteristic [as real], and making it the basis of cognition, [affectionally] hanging on it, produce the Irrational Thought, from which consequently arises Defilement. Because of origination of Defilement, there arises Action; from the origination of Action, there arises Rebirth. And all kinds of impurity of these Defilements, Action, Rebirth, etc. come forth because people do not know, nor perceive the one [real] essence as it is

T 1611 Rm-Zs 824b14-16 如彼如實性。觀察如實性而不

取相。6 以不取相故。能見實

性。如是實性諸佛如來平等證

7 知。

Rgvbh 13.13-15 sa ca tathā draṣṭavyo yathā parigaveṣayan na tasya kiṃcin nimittam ārambaṇaṃ vā paśyati | sa yadā na nimittaṃ nârambaṇaṃ vā paśyati tadā bhūtaṃ paśyati | evam ete dharmās tathāgatenâbhisaṃbuddhāḥ samatayā samā iti |

Tg phi 81b2-4 byis pa rnams kyis ñon moṅs pa daṅ las daṅ skye ba'i kun nas ñon moṅs pa'i rnam pa 'di thams cad kyaṅ 3 khams gcig yaṅ dag pa ji lta ba bźin ma śes pas rab tu 'jug go || de yaṅ ji lta bur yoṅs su btsal ba na de'i rgyu mtshan ma dmigs pa 'ga' yaṅ mi mthoṅ ba de ltar blta bar bya'o || gaṅ gi tshe rgyu mtshan nam dmigs pa mi mthoṅ ba de'i tshe yaṅ dag pa 4 mthoṅ ba yin te | de ltar na chos de dag de bźin gśegs pas mñam pa ñid kyis mñam par mṅon par rdzogs par saṅs rgyas so ||

Takasaki 171 [On the other hand] these impurities should be seen in the same manner as by a perfect investigator who does not perceive any [unreal] characteristic nor any basis of these impurities. [Because], when he perceives neither characteristic nor basis, then can he perceive the Reality. Thus, these elements are perfectly realized by the Tathāgata as equal through equality.

T 1611 Rm-Zs 824b16-21 又不見如是虛妄法相。如實知

見。如實有法真如法界。以見

第一義諦故。如是二法不增不

減。是故名為平等證智。是名

一切種智。所治障法應如是

知。以起真如智對治法故。彼

所治法畢竟不復生起現前。偈

言能破 8 諸曀障覺觀貪瞋癡一

切煩惱等故。

Rgvbh 13.15-18 ya evam asataś ca nimittârambaṇasyâdarśanāt sataś ca yathābhūtasya paramārthasatyasya darśanāt tadubhayor anutkṣepâprakṣepasamatājñānena sarvadharmasamatâbhisaṃbodhaḥ so 'sya sarvâkārasya sattvadarśanavibandhasya pratipakṣo veditavyo yasyôdayād itarasyâtyantam asaṃgatirasam avadhānaṃ pravartate |

Tg phi 81b4-6 gaṅ źig de ltar med pa'i rgyu mtshan gyi dmigs pa ma mthoṅ ba'i phyir daṅ | yod pa yaṅ dag pa ji lta ba bźin du gyur pa don dam 5 pa'i bden pa mthoṅ ba'i phyir gñis ka bsal ba med pa daṅ | bźag pa med pa mñam pa ñid kyi ye śes kyi chos thams cad mñam pa ñid du mṅon par byaṅ chub pa de ni gaṅ źig skyes pas cig śos gtan bral ba daṅ med par rtogs par 'gyur ba kho na mthoṅ ba'i gegs kyi 6 rnam pa 'di mtha' dag gi gñen por rig par bya'o ||

Takasaki 171 And thus, this realization of all natures by Wisdom, as being equal without any addition nor diminution because of these two facts, i.e. because we cannot see any characteristic nor basis of non-being, and we can see the real character of being as the absolute truth, this is to be known as the 'enemy' of all kinds of obstacles against the true perception.

T 1611 Rm-Zs 824b21-25 又此得滅諦如來法身。因於見

道 9 中及修道中無分別智。廣

說如摩訶般若波羅蜜等。修多

羅中言。須菩提。真如如來真

如平等無差別。如是等應知。

Rgvbh 13.19-20 sa khalv eṣa dharmakāyaprāptihetur avikalpajñānadarśanabhāvanāmārgo vistareṇa yathāsūtraṃ prajñāpāramitânusāreṇânugantavyaḥ |

Tg phi 81b6 chos kyi sku 'thob pa'i rgyu rnam par rtog pa med pa'i ye śes mthoṅ ba daṅ sgom pa'i lam de yaṅ rgyas par ni śes rab kyi pha rol tu phyin pa'i rjes su 'braṅs te mdo ji lta ba bźin rtogs par bya'o ||

Takasaki 171 And because of the origination of this enemy, there is absolutely no association nor harmony of the obstacles. This is indeed the Path of perception and practice based upon the non-discriminative Wisdom, which is the cause of attaining the Absolute Body [of the Tathāgata] and which is to be understood in detail according to the Sūtra named Prajnāpāramitā.

T 1611 Rm-Zs 824b25-29 已說法寶。次說僧寶論曰。依

大乘法寶。有不退轉菩薩僧

寶。以是義故。次法寶後示現

僧寶。依彼僧寶故。說四 10偈

Rgvbh 13.21-22 ato mahāyānadharmaratnād avaivartikabodhisattvagaṇaratnaprabhāvanêti tadanantaraṃ tadadhikṛtya ślokaḥ |

Tg phi 81b6-7 theg pa chen po'i 7 chos dkon mchog de las phyir mi ldog pa'i byaṅ chub sems dpa'i tshogs rin po che 'byuṅ bas de'i rjes thogs su de'i dbaṅ du byas nas tshigs su bcad pa |

Takasaki 172 (IV. THE JEWEL OF THE COMMUNITY) Now, from the Jewel of the Doctrine of the Great Vehicle, there arises the Jewel of the Community of Bodhisattvas who are abiding in the irreversible state. Therefore, immediately after [the explanation of] the former, we have one śloka referring to the latter.

T 1611 Rm-Zs 824c1-8 正覺正知者 見一切眾生 清淨無有我 寂靜真實際 以能知於彼 自性清淨心 見煩惱無實 故離諸煩惱 無障淨智者 如實見眾生 自性清淨 11 性 佛法 12 僧境界 無 13 閡淨智眼 見諸眾生性 遍無量境界 故我今敬禮

Rgvbh 14.1-4 ye samyak pratividhya sarvajagato nairātmyakoṭiṃ śivāṃ taccittaprakṛtiprabhāsvaratayā kleśâsvabhāvêkṣaṇāt | sarvatrânugatam anāvṛtadhiyaḥ paśyanti saṃbuddhatāṃ tebhyaḥ sattvaviśuddhyanantaviṣayajñānêkṣaṇebhyo namaḥ || 13 ||

Tg phi 81b7-82a1 sems de raṅ bźin 'od gsal bas na ñon moṅs ṅo bo med gzigs pas || gaṅ dag 'gro kun bdag med 1 || mtha' źi yaṅ dag rtogs nas thams cad la || rdzogs pa'i saṅs rgyas rjes źugs gzigs pa sgrib pa med pa'i blo mṅa' ba || sems can rnam dag mtha' yas yul can ye śes gzigs mṅa' de la 'dud ||

Takasaki 172 (Kārikā 3) I bow before those who, having understood perfectly The extremity of non-substantiality of all the worlds as quiescent, Because of their perception of the unreality of defilements Through the brightness of the innate pure mind of all the world, Perceive the Buddhahood penetrating everywhere; Those whose intellect is unobscured, And whose eye of Wisdom has its objects In the pureness and infinitude of the living beings. || 13 ||

T 1611 Rm-Zs 824c9-11 此偈示現何義。偈言 如實知內身 以智見清淨 故名無上僧 諸佛如來說

Rgvbh 14.5-7 anena kiṃ darśitam | yathāvadyāvadadhyātmajñānadarśanaśuddhitaḥ | dhīmatām avivartyānām anuttaraguṇair gaṇaḥ || 14 ||

Tg phi 82a1-2 'dis ci bstan źe na | ji bźin 2 ji sñed naṅ gi ni || ye śes gźigs pa dag pa'i phyir || blo ldan phyir mi ldog pa'i tshogs || bla med yon tan daṅ ldan ñid ||

Takasaki 173 (§1. Manner and Extent of the Perception of the Community.) What is shown by this śloka? Because of its purity of perception by introspective knowledge, So far as its manner and extent are concerned, The Community of irreversible Bodhisattvas [Is endowed] with the supreme qualities. || 14 ||

T 1611 Rm-Zs (no chinese)

Rgvbh 14.8-10 anena samāsato 'vaivartikabodhisattvagaṇaratnasya dvābhyām ākārābhyāṃ yathāvadbhāvikatayā yāvadbhāvikatayā ca lokottarajñānadarśanaviśuddhito 'nuttaraguṇânvitatvam udbhāvitam |

Tg phi 82a2-3 'dis ni mdor bsdus na ji lta ba bźin yod pa daṅ ji sñed yod pa ste | rgyu gñis kyis 'jig rten las 'das pa'i ye śes kyi gzigs pa 3 rnam par dag pa'i phyir phyir mi ldog pa'i byaṅ chub sems dpa'i tshogs dkon mchog bla na med pa'i yon tan daṅ ldan pa ñid bstan to ||

Takasaki 173 By this it is explained, in brief, that the Jewel of the Community of irreversible Bodhisattvas is endowed with supreme qualities, because of its purity of perception by supermundane knowledge, with respect to two aspects, [manner and extent] i.e. 'being as it is' and 'being as far as'.

T 1611 Rm-Zs 824c12-14 此偈明何義。偈言 如實見眾生 寂靜真法身 以見性本淨 煩惱本來無

Rgvbh 14.11-12 yathāvat tajjagacchāntadharmatâvagamāt sa ca | prakṛteḥ pariśuddhatvāt kleśasyâdikṣayêkṣaṇāt || 15 ||

Tg phi 82a3-4 'gro ba źi ba'i chos ñid du || rtogs phyir ji lta ñid de yaṅ || raṅ bźin gyis ni yoṅs dag phyir|| ñon moṅs gdod nas zad phyir 4 ro ||

Takasaki 174 (a. Right Manner of Perception.) Their manner [of perception] is 'as it is', Because they have understood the quiescent nature of the world, And this [understanding] is caused by The purity [of the innate mind] and Their perception of the defilement as being destroyed from the outset. || 15 ||

T 1611 Rm-Zs 824c15-22 此偈明何義。以如實見本際。

以來我空法空應知。偈言正覺

正知者。見一切眾生清淨無有

我。寂靜真實際故。又彼如實

知無始世來本際寂靜無我無

法。非滅煩惱證時始有。此明

何義。此見自性清淨法身。略

說有二種法。何等為二。一者

見性本來自性清淨。二者見諸

煩惱本來寂滅。偈言以能知於

彼自性清淨心見煩惱無實故離

諸煩惱故。

Rgvbh 14.13-16 tatra yathāvadbhāvikatā kṛtsnasya pudgaladharmâkhyasya jagato yathāvannairātmyakoṭer avagamād veditavyā | sa câyam avagamo 'tyantâdiśāntasvabhāvatayā pudgaladharmâvināśayogena samāsato dvābhyāṃ kāraṇābhyām utpadyate | prakṛtiprabhāsvaratādarśanāc ca cittasyâdikṣayanirodhadarśanāc ca tadupakleśasya |

Tg phi 82a4-5 de la ji lta ba bźin yoṅ pa ñid ni chos daṅ gaṅ zag ces bya ba'i 'gro ba thams cad kyi bdag med pa'i mtha' ji lta ba bźin rtogs pa las rig par bya'o || gtan du gzod ma nas źi ba'i ṅo bo ñid kyis gaṅ zag daṅ chos 'jig pa med pa'i tshul du rtogs pa de yaṅ 5 mdor bsdu na rgyu gñis las skyes te | sems raṅ bźin gyis 'od gsal bar mthoṅ ba'i phyir daṅ | de'i ñe ba'i ñon moṅs pa gdod ma nas zad ciṅ 'gags par mthoṅ ba'i phyir ro ||

Takasaki 174 Here, 'being as it is' should be understood thus: because, [with respect to the manner], they (i.e. Bodhisattvas) have understood the extremity of non-substantiality of the whole world called Individualities and Separate Elements as it is. And this understanding, relating to the non-annihilation of Individualities and Separate Elements because of their nature of absolute quiescence from the outset, is produced, in short, by two causes. Namely, because of their perception of the innate brightness of the mind, and because of their perception of being destroyed from the outset', i.e. the extinction of defilements on the mind.

T 1611 Rm-Zs 824c22-25 又自性清淨心本來清淨。又本

來常為煩惱所染。此二種法於

彼無漏真如。法界中善心不善

心俱。更無第三心。如是義者

難可覺知。

Rgvbh 14.16-15.3 tatra yā cittasya prakṛtiprabhāsvaratā yaś ca tadupakleśa ity etad dvayam anāsrave dhātau kuśalâkuśalayoś cittayor ekacaratvād dvitīyacittânabhisaṃdhānayogena paramaduṣprativedhyam |

Tg phi 82a5-7 de la sems raṅ bźin gyis 'od gsal ba gaṅ yin pa daṅ | de'i ñe ba'i 6 ñon moṅs pa źes bya ba gaṅ yin pa 'di gñis ni dge ba daṅ mi dge ba'i sems dag las gcig rgyu bas sems gñis pa mtshams sbyor ba med pa'i tshul gyis zag pa med pa'i dbyiṅs la mchog tu rtogs par dka' ba yin no ||

Takasaki 174 Here, these two, i.e. the innate brightness of the mind and the defilement on the mind, are quite difficult to be understood in relation to the fact that, in the immaculate sphere, there is no succession of a second mind because both minds, good and bad, act together as one and the same.

T 1611 Rm-Zs 824c25-825a1 是故聖者勝鬘經言。世尊。剎

尼迦善心。非煩惱所染剎尼迦

不善心。亦非煩惱所染。煩惱

不觸心。心不觸煩惱。云何不

觸法而能得染心。世尊。然有

煩惱有煩惱染心。自性清淨心

而有染者。難可了知。

Rgvbh 15.3-7 ata āha | kṣaṇikaṃ bhagavan kuśalaṃ cittam | na kleśaiḥ saṃkliśyate | kṣaṇikam akuśalaṃ cittam | na saṃkliṣṭam eva tac cittaṃ kleśaiḥ | na bhagavan kleśās tac cittaṃ spṛśanti | katham atra bhagavann asparśanadharmi cittaṃ tamaḥkliṣṭaṃ bhavati | asti ca bhagavann upakleśaḥ | asty upakliṣṭaṃ cittam | atha ca punar bhagavan prakṛtipariśuddhasya cittasyôpakleśârtho duṣprativedhyaḥ |

Tg phi 82a6-82b2 de'i phyir na bcom ldan 'das dge ba'i 7 sems ni skad cig ma ste | ñon moṅs pa dag gis ñon moṅs par mi 'gyur ro || mi dge ba'i sems ni skad cig ma ste | sems de ni ñon moṅs pa dag gis ñon moṅs pa ma lags pa ñid do || bcom ldan 'das ñon moṅs pa ni sems la mi reg la 1 sems ñon moṅs pa yaṅ ma lags na | bcom ldan 'das 'di la ji ltar reg pa'i chos can ma lags pa'i sems mun pas ñon moṅs par 'gyur | bcom ldan 'das ñe ba'i ñon moṅs pa ni mchis la | ñe bar ñon moṅs par 'gyur ba'i sems ni ma mchis so || 2 bcom ldan 'das de lta lags mod kyi raṅ bźin gyis yoṅs su dag pa'i sems ñe bar ñon moṅs pa'i don rtogs par dka'o

Takasaki 174-75 Therefore, it is said: "O Lord, a good mind is momentary; it cannot be afflicted by defilements. The bad mind is [also] momentary; even this [bad] mind cannot be afflicted by defilements. O Lord, defilements cannot touch that mind. [And the mind cannot be touched by the Defilements]. O Lord, how is it possible that the mind, of untouchable character, can be afflicted by darkness? O Lord, still there is defilement and there is defiled mind. Moreover, O Lord, the meaning that the mind purified by nature is defiled is difficult to be understood".

T 1611 Rm-Zs 825a1 如是等聖者勝鬘經中廣說。

Rgvbh 15.7-8 iti vistareṇa yathāvadbhāvikatām ārabhya duṣprativedhârthanirdeśo yathāsūtram anugantavyaḥ |

Tg phi 82b2 źes gsuṅs te | ji lta ba bźin du yod pa nas brtsams te rtogs par dka' ba'i bar rgyas par bstan pa ni mdo ji lta ba bźin du rig par bya'o ||

Takasaki 175 Thus, with reference to [the manner of] 'being as it is', the explanation of the meaning 'difficult to be understood' should be understood in detail according to the Sūtra.

T 1611 Rm-Zs 825a1-7 自性清淨心及煩惱所染應知。

又有二種修行。謂如實修行。

及遍修行。難證知義。如實修

行者。謂見眾生自性清淨佛性

境界故。偈言無障淨智者如實

見眾生自性清淨性佛法身境界

故。遍修行者。謂遍十地一切

境界故。見一切眾生有一切智

故。

Rgvbh 15.9-10 yāvadbhāvikatā jñeyaparyantagatayā dhiyā | sarvasattveṣu sarvajñadharmatâstitvadarśanāt || 16 ||

Tg phi 82b3 śes bya mthar thug rtogs pa'i blos || thams cad mkhyen pa'i chos ñid ni || sems can thams cad la yod pa || mthoṅ phyir ji sñed yod pa ñid ||

Takasaki 175 (b. Unlimited Extent of Perception.) Their extent [of perception] is 'as far as', Because they perceive the existence Of the nature of Omniscience in all living beings, By the intellect reaching as far as the limit of the knowable. || 16 ||

T 1611 Rm-Zs 825a7-11 又遍一切境界者。以遍一切境

界。依出世間慧。見一切眾生

乃至畜生有如來藏應知。彼見

一切眾生有真如佛性。初地菩

薩摩訶薩以遍證一切真如法界

故。偈言無閡淨智眼見諸眾生

性遍無量境界故。

Rgvbh 15.11-14 tatra yāvadbhāvikatā sarvajñeyavastuparyantagatayā lokottarayā prajñayā sarvasattveṣv antaśas tiryagyonigateṣv api tathāgatagarbhâstitvadarśanād veditavyā | tac ca darśane bodhisattvasya prathamāyām eva bodhisattvabhūmāv utpadyate sarvatragârthena dharmadhātuprativedhāt |

Tg phi 82b,3-4 de la ji sñed yod pa ñid ni śes bya'i dṅos po mtha' dag mthar thug par rtogs pa la 'jig rten las 'das pa'i śes 4 rab kyis sems can thams cad la tha na dud 'gro'i skye gnas su gyur pa rnams la yaṅ de bźin gśegs pa'i sñiṅ po yod pa ñid mthoṅ ba las rig par bya'o || byaṅ chub sems dpa'i mthoṅ ba de yaṅ byaṅ chub sems dpa'i sa daṅ po ñid las skye ste | chos kyi dbyiṅs kun tu 'gro ba'i don du rtogs pa'i phyir ro ||

Takasaki 175 Here, 'being as far as' should be understood thus: because [with respect to the extent], they perceive the existence of the Matrix of the Tathāgata in all living beings, up to those who are in the animal kingdom, by means of the supermundane intellect which reaches as far as the limit of all knowable things. And this perception of Bodhisattvas takes place in the first Stage of the Bodhisattva, because [verily in that Stage], the Absolute Essence is realized in the sense of all-pervading.

T 1611 Rm-Zs 825a11-12 如是內身自覺知。彼無漏法界

無障無閡。

Rgvbh 16.1-2 ity evaṃ yo 'vabodhas tatpratyātmajñānadarśanam | tacchuddhir amale dhātāv asaṅgâpratighā tataḥ || 17 ||

Tg phi 82b5 de ltar rtogs pa gaṅ yin de || so so raṅ śes mthoṅ ba ñid || dri med dbyiṅs la chags med daṅ || thogs med phyir de dag pa yin ||

Takasaki 176 (§ 2. Introspective Character of Bodhisattva's Perception.) Thus, what is called 'understanding in such a way', That is the perception by one's own wisdom. It is pure in the Immaculate Sphere, Because it is free from attachment and has no hindrance. || 17 ||

T 1611 Rm-Zs 825a12-15 依於二法。一者如實修行。二

者遍修行。此明何義。謂出世

間如實內證真如法智。不共二

乘凡夫人等應知。

Rgvbh 16.3-5 ity evam anena prakāreṇa yatvāvadbhāvikatayā ca yāvadbhāvikatayā ca yo lokottaramārgâvabodhas tad āryāṇāṃ pratyātmam ananyasādhāraṇaṃ lokottarajñānadarśanam abhipretam |

Tg phi 82b5-6 de ltar ji lta ba bźin du yod pa ñid daṅ ji sñed pa yod pa ñid kyi rnam pa 'dis 6 'jig rten las 'das pa'i lam rtogs pa gaṅ yin pa de ni 'phags pa rnams kyi gźan daṅ thun moṅ ma yin pa so so raṅ gis 'jig rten las 'das pa'i ye śes kyi gzigs par 'dod do ||

Takasaki 176 'Thus, in such a way', by this way, i.e. through 'being as it is' and 'being as far as'; what is called 'understanding' of the supermundane path, is here intended to be the perception of the Saints by the supermundane wisdom of their own, i.e. uncommon to others.

T 1611 Rm-Zs 825a15-20 此明何義。菩薩摩訶薩出世間

清淨證智。略說有二種。勝聲

聞辟支佛證智。何等為二。一

者無障。二者無礙。無障者。

謂如實修行。見諸眾生自性清

淨境界。故名無障。無閡者。

謂遍修行。以如實知無邊境

界。故名無閡。

Rgvbh 16.5-8 tac ca samāsato dvābhyāṃ kāraṇābhyām itaraprādeśikajñānadarśanam upanidhāya suviśuddhir ity ucyate | katamābhyāṃ dvābhyām | asaṅgatvād apratihatatvāc ca | tatra yathāvadbhāvikatayā sattvadhātuprakṛtiviśuddhaviṣayatvād asaṅgam yāvadbhāvikatayânantajñeyavastuviṣayatvād apratihatam |

Tg phi 82b6-83a1 de yaṅ mdor bsdu na rgyu gñis kyis na cig śos ñi tshe ba'i ye śes kyis 7 mthoṅ ba la ltos nas śin tu rnam par dag pa źes brjod do || gñis po gaṅ dag gis śe na | chags pa med pa'i phyir daṅ | thogs pa med pa'i phyir ro || de la ji lta ba bźin brjod pa ñid kyis sems can gyi khams raṅ bźin gyis rnam par dag pa'i yul 1 || can gyi phyir ni chags pa med pa yin la | ji sñed yod pa ñid kyis śes bya'i dṅos po mtha' med pa'i yul can gyi phyir ni thogs pa med pa yin no ||

Takasaki 176 And this [perception] is called perfectly pure in comparison with the superficial knowledge of everyday life because, in brief, of two reasons. Which ones? Because it is 'free from any attachment', and because it 'has no hindrance'. Here, as its field is the innate purity of the essence of living beings through its being as it is, the perception [of the Saints] is free from any attachment; and through its being as far as, its field is the unlimited number of knowable objects, therefore, that perception has no hindrance.

T 1611 Rm-Zs 825a20-22 此明何義。偈言 如實知見道 見清淨佛智 故不退聖人 能作眾生依

Rgvbh 16.9-10 jñānadarśanaśuddhyā buddhajñānād anuttarāt | avaivartyād bhavanty āryāḥ śaraṇaṃ sarvadehinām || 18 ||

Tg phi 83a1-2 ye śes gzigs pa dag pas na || saṅs rgyas ye śes bla med phyir || 'phags pa phyir mi 2 ldog pa ni || lus can kun gyi skyabs yin no ||

Takasaki 176-77 (§3. Superiority of Bodhisattva's Community) Through the purity of their perception by wisdom, It is superior as [being the same as] Buddha's Wisdom. Therefore, the Saints abiding in the irreversible state Are [worthy of being] the refuge of all living beings. || 18 ||

T 1611 Rm-Zs 825a23-b1 此偈明何義。又依初地菩薩摩

訶薩證智。清淨見道不退地

乘。能作見彼無上菩提清淨勝

因應知。偈言如實知見道見清

淨佛智故。此初地證智。勝餘

菩薩摩訶薩布施持戒等波羅蜜

功德。以是義故。菩薩摩訶薩

依如實見真如證智。是故能與

一切眾生天龍八部聲聞辟支佛

等作歸依處。1 偈言不退聖人

能作眾生依故

Rgvbh 16.11-14 itîyaṃ jñānadarśanaśuddhir avinivartanīyabhūmisamārūḍhānāṃ bodhisattvānām anuttarāyās tathāgatajñānadarśanaviśuddher upaniṣadgatatvād anuttarā veditavyā tadanyebhyo vā dānaśīlâdibhyo bodhisattvaguṇebhyo yadyogād avinivartanīyā bodhisattvāḥ śaraṇa bhūtā bhavanti sarvasattvānām iti |

Tg phi 83a2-3 de ltar phyir mi ldog pa'i sa la gnas pa'i byaṅ chub sems dpa' rnams kyi ye śes kyi gzigs pa de ni bla na med pa de bźin gśegs pa'i ye śes kyi gzigs pa rnam par dag pa daṅ ñe bar gnas par 'gyur ba'i phyir ram | 3 gaṅ daṅ ldan pas phyir mi ldog pa'i byaṅ chub sems dpa' sems can thams cad kyi skyabs su gyur pa ñid du 'gyur ba'i phyir | de las gźan pa tshul khrims la sogs pa byaṅ chub sems dpa'i yon tan rnams las bla na med pa ñid du rig par bya'o ||

Takasaki 177 Thus, this 'purity of perception by wisdom' of Bodhisattvas who mounted to the Stage of being irreversible is to be known as 'the supreme', because it approached the highest purity of the perception of Buddha's Wisdom; or otherwise, because it is superior to the other qualities of Bodhisattva, donation, moral conduct, etc. On account of this purity, it is said that Bodhisattvas in the irreversible state are worthy of being the refuge of all living beings.

T 1611 Rm-Zs 825b2-5 問曰。以何義故。不明歸依聲

聞僧寶。答曰。菩薩僧寶功德

無量。是故應供。以應供故。

合應禮拜……歎供養。聲聞之人

無如是義。以是義故。不明歸

依聲聞僧寶。

Rgvbh 16.15 śrāvakasaṃgharatnâgrahaṇaṃ bodhisattvagaṇaratnânantaraṃ tatpūjânarhatvāt |

Tg phi 83a3-5 byaṅ chub sems 4 dpa'i dge 'dun gyi rjes thogs su ñan thos kyi dge 'dun dkon mchog ni ma smos te | de mchod par 'os pa ma yin pa'i phyir ro ||

Takasaki 177 There is no mention of the Jewel of Community of the Ṥrāvakas, immediately after the Jewel of Community of the Bodhisattvas, because the former is not worthy of being worshipped.

T 1611 Rm-Zs 825b5-27 此 2 明何義。偈言 境界諸功德 證智及涅槃 諸地淨無垢 滿足大慈悲 生於如來家 具足自在通 果勝最無上 是勝歸依義 此偈明何義。略說菩薩十種勝

義。過諸聲聞辟支佛故。何等

為十。一者觀勝。二者功德

勝。三者證智勝。四者涅槃

勝。五者地勝。六者清淨勝。

七者平等心勝。八者生勝。九

者神力勝。十者果勝。觀勝者

謂觀真如境界。是名觀勝偈言

境界故。功德勝者。菩薩修行

無厭足不同二乘少欲等。是名

功德勝。偈言功德故。證智勝

者。證二種無我。是名證智

勝。偈言證智故。涅槃勝者。

教化眾生故。是名涅槃勝。偈

言涅槃故。地勝者。所謂十地

等。是名地勝。偈言諸地故。

清淨勝者。菩薩遠離智 3 障。

是名清淨勝。偈言淨無垢故。

平等心勝者。菩薩大悲遍覆。

是名平等心勝。偈言滿足大慈

悲故。生勝者。諸菩薩生無生

故。是名生勝。偈言生於如來

家故。神力勝者。謂三昧自在

神通等力勝。是名神力勝。偈

言具足三昧自在通故。果勝

者。究竟無上菩提故。是名果

勝。偈言果勝最無上故。

Rgvbh (no san)

Tg phi (no tib)

Takasaki (no eng)

T 1611 Rm-Zs 825b27-c6 此明何義。有黠慧人。知諸菩

薩功德無量修習菩提。無量無

邊廣大功德。有大智慧慈悲圓

滿。為照知彼無量眾生性行稠

林。猶如初月。唯除諸佛如來

滿月。菩薩摩訶薩。知諸聲聞

乃至證得阿羅漢道。少智慧人

無大悲心。為照自身。猶如星

宿。既如是知。欲取如來大滿

月身。修菩提道。而當棄捨初

月。菩薩起心禮拜供養。共餘

星宿聲聞辟支佛者。無有是

處。

Rgvbh 16.15-17.2 na hi jātu paṇḍitā bodhisattvaśrāvakaguṇântarajñā mahābodhivipulapuṇyajñānasaṃbhārâpūryamāṇajñānakaruṇāmaṇḍalam aprameyasattvadhātugaṇasaṃtānâvabhāsapratyupasthitam anuttaratathāgatapūrṇacandragamanânukūlamārgapratipannaṃ bodhisattvanavacandram utsṛjya prādeśikajñānaniṣṭhāgatam api tārārūpavat svasaṃtānâvabhāsapratyupasthitaṃ śrāvakaṃ namasyanti |

Tg phi 83a4-6 mkhas pa byaṅ chub sems dpa' daṅ | ñan thos kyi yon tan gyi khyad par śes pa ni nam yaṅ byaṅ chub chen po'i bsod nams daṅ | 5 ye śes kyi tshogs rgya chen po rdzogs par byed pa | śes rab daṅ | sñiṅ rje'i dkyil 'khor can gźal du med pa'i sems can gyi khams snaṅ bar ñe bar gnas pa | bla na med pa'i de bźin gśegs pa'i zla ba ña ba thob pa daṅ rjes su mthun pa'i lam du źugs pa | byaṅ chub 6 sems dpa' zla ba tshes pa dor nas ñi tshe ba'i ye śes kyi mthar thug pa skar ma'i gzugs ltar raṅ gi rgyud snaṅ ba ñe bar gnas pa'i ñan thos la nam yaṅ phyag byed pa ni ma yin te | gźan la phan par byed pa'i bsam pa rnam par ma dag pa'i phyir ro ||

Takasaki 177-78 Indeed, there is no wise man who, having known the distinction of qualities betweenBodhisattvas and Ṥrāvakas, casting off the new-moon-like Bodhisattvas, who have the lustre-disk of Wisdom and Compassion filling with great accumulation of merits and knowledge for the Great Enlightenment, and are standing in the illumination over the group existence of innumerable living beings and entering the way favourable for going toward the full-moon of the supreme Tathāgata, tries to bow before the Ṥravakas, who in their turn, although having attained certain limited superficial knowledge, are standing in the illumination for their own existence like stars.

T 1611 Rm-Zs 825c6-12 此復何義。明為利益一切眾生

初始發起菩提之心。諸菩薩等

已能降伏不為利益他眾生身為

自利益修持無漏清淨禁戒乃至

證得阿羅漢果聲聞之人。何況

其餘。得十自在等。無量無邊

功德菩薩摩訶薩。而同聲聞辟

支佛等少功德人。無有是處。

以是義故。經中偈言

Rgvbh 17.3-5 parahitakriyâśayaviśuddheḥ saṃniśrayaguṇenaiva hi prathamacittôtpādiko 'pi bodhisattvo niranukrośam ananyapoṣigaṇyam anāsravaśīlasaṃvaraviśuddhiniṣṭhāgatam āryaśrāvakam abhibhava ti | prāg eva tadanyair daśavaśitâdibhir bodhisattvaguṇaiḥ | vakṣyati hi |

Tg phi 83a6-83b1 yaṅ dag par 7 brten pa'i yon tan ñid kyis sems daṅ po bskyed pa'i byaṅ chub sems dpas kyaṅ rjes su brtse ba med pa gźan rgyas par byed pa daṅ mi ldan pa'i 'phags pa'i ñan thos zag pa med pa'i tshul khrims kyi sdom pa rnam par dag pa'i mthar phyin par gyur pa yaṅ zil gyis gnon na | 1 de las gźan pa'i yon tan dbaṅ bcu la sogs pa lta ci smos te | gaṅ gi phyir |

Takasaki 178 Indeed, even those Bodhisattvas who have resolved to attain the Enlightenment for the first time by the quality based upon the purity of altruistic intention, can overcome the holy Ṥrāvakas who are pitiless, indifferent to the nourishment of others, although having attained perfect purity of immaculate moral conduct and discipline. How much more is the case of the other qualities of Bodhisattvas, 10 Controlling Powers, etc

T 1611 Rm-Zs 825c13-20 若為自身故 修行於禁戒 遠離大 4 慈心 捨破戒眾生 以為自身故 護持禁戒則 如是持戒者 佛說非清淨 若為他人故 修行於禁戒 能利益眾生 如地水火風 以為他眾生 起第一悲心 是名淨持戒 餘似非清淨

Rgvbh 17.6-13 yaḥ śīlam ātmârthakaraṃ bibharti duḥśīlasattveṣu dayāviyuktaḥ | ātmaṃbhariḥ śīladhanapraśuddho viśuddhaśīlaṃ na tam āhur āryam || yaḥ śīlam ādāya parôpajīvyaṃ karoti tejo 'nilavāribhūvat | kāruṇyam utpādya paraṃ pareṣu sa śīlavāṃs tatpratirūpako 'nya iti ||

Tg phi 83b1-3 gaṅ źig tshul khrims bdag don byed pas rnam rgyas śiṅ || tshul khrims 'chal ba'i sems can rnams la brtse bral ba || bdag ñid rgyas byed tshul khrims nor gyis rab dag pa | 2 'phags pa de ni tshul khrims rnam par dag mi brjod || gaṅ źig gźan la mchog tu sñiṅ rje bskyed nas ni || tshul khrims yaṅ dag blaṅs pa byas te me rluṅ daṅ || chu daṅ sa bźin gźan dag ñe bar 'tsho byed pa || de ni khrims ldan gźan ni de yi gzugs brñan 3 yin || źes bśad do ||

Takasaki 179 One who feeds moral conduct for his own sake, Apart from compassion on the living beings of bad conduct, And who is endowed with pure wealth of moral conduct only for his own nourishment, Such a saint is never called a man of pure conduct. One who, having aroused the highest Compassion toward others And having accepted the moral conduct, Renders services for others' livelihōd like fire, wind, water and earth, Such a one is a [real] moral man, and others are of sham morality.

T 1611 Rm-Zs 825c21-22 5 問曰。依何等義為何等人。

諸佛如來說此三寶。

Rgvbh 17.14 tatra kenârthena kim adhikṛtya bhagavatā śaraṇatrayaṃ prajñaptam |

Tg phi 83b3 de la don gaṅ gis dbaṅ du byas nas | bcom ldan 'das kyis skyabs gsum rnam par gźag pa mdzad ce na |

Takasaki 180 (V. THE THREE JEWELS AS REFUGES) Now, for what purpose and for the sake of whom did the Lord teach the 3 Refuges?

T 1611 Rm-Zs 825c22-24 答 6 曰。偈言 依能調所證 弟子為三乘 信三供養等 是故說三寶

Rgvbh 17.15-16 śāstṛśāsanaśiṣyârthair adhikṛtya triyānikān | kāratrayâdhimuktāṃś ca prajñaptaṃ śaraṇatrayam || 19 ||

Tg phi 83b3-4 ston pa bstan pa slob don gyis || theg gsum pa daṅ byed gsum la || mos pa rnams kyi dbaṅ byas nas || skyabs 4 gsum rnam par gźag pa yin ||

Takasaki 180 In order to show [the virtues of] The Teacher, the Teaching and Disciples, With reference to those who belong to 3 Vehicles And to those who devote themselves to religious observance Three Refuges were taught') [by the Lord]. || 19 ||

T 1611 Rm-Zs 825c25-826a1 此偈明何義。略說依三種義。

為六種人故說三寶。何等為

三。一者調御師。二者調御師

法。三者調御師弟子。偈言依

能調所證弟子故。六種人者。

何等為六。一者大乘。二者中

乘。三者小乘。四者信佛。五

者信法。六者信僧。偈言為三

1 乘信三供養等故。

Rgvbh (no san)

Tg phi (no tib)

Takasaki (no eng)

T 1611 Rm-Zs 826a1-7 初釋第一義。第一第四人歸依

兩足中最勝第一尊佛。示現調

御師大丈夫義故。偈言依能調

故。為取佛菩提諸菩薩人故。

偈言為大乘故。為信供養諸佛

如來福田人故。偈言信佛供養

故。以是義故。說立佛寶。偈

言是故說佛寶故。已釋第一義

第一第四人。

Rgvbh 18.1-3 buddhaḥ śaraṇam agryatvād dvipadānām iti śāstṛguṇôdbhāvanârthena buddhabhāvāyôpagatān bodhisattvān pudgalān buddhe ca paramakārakriyâdhimuktān adhikṛtya deśitaṃ prajñaptam |

Tg phi 83b4-5 ston pa'i yon tan bstan pa'i don du saṅs rgyas kyi dṅos po ñid don du gñer bar źugs pa byaṅ chub sems dpa'i theg pa pa'i gaṅ zag daṅ | saṅs rgyas la mchog tu bya ba byed par mos pa rnams kyi dbaṅ du byas nas saṅs rgyas ni 5 skyabs yin te | rkaṅ gñis rnams kyi mchog yin pa'i phyir ro źes bstan źiṅ rnam par gźag go ||

Takasaki 180 (§ l. 3 Refuges from the Empirical Standpoint.) The teaching: "the Buddha is a Refuge because he is the highest among human beings"; it was established, in order to show the virtue of the Teacher, for the sake of those people who approached the nature of Buddha i.e. who belong to the Vehicle of Bodhisattva and those [people who] devote themselves to the highest religious observance of the Buddha.

T 1611 Rm-Zs 826a7-13 次釋第二義。第二第五人歸依

離煩惱中最勝第一法。示現調

御師所證功德法故。偈言依所

證故。為自然知不依他知深因

緣法辟支佛 2 人故。偈言為中

乘故。為信供養第一妙法福田

人故。偈言信法供養故。以是

義故。說立法寶。偈言是故說

法寶故。已釋第二義第二第五

人。

Rgvbh 18.4-6 dharmaḥ śaraṇam agryatvād virāgāṇām iti śāstuḥ śāsanaguṇôdbhāvanârthena svayaṃ pratītya gambhīradharmânubodhāyôpagatān pratyekabuddhayānikān pudgalān dharme ca paramakārakriyâdhimuktān adhikṛtya deśitaṃ prajñaptam |

Tg phi 83b5-6 ston pa'i yon tan bstan pa'i don du | raṅ ñid rten 'brel gyi chos zab mo rjes su rtogs pa'i phyir źugs pa | raṅ saṅs rgyas kyi theg pa pa'i gaṅ zag daṅ | chos 6 la mchog tu bya ba byed par mos pa rnams kyi dbaṅ du byas nas chos ni skyabs yin te | 'dod chags daṅ bral ba rnams kyi mchog yin pa'i phyir ro źes bstan źiṅ rnam par gźag go ||

Takasaki 180-81 The teaching: "the Doctrine is a Refuge because it is the highest of what are devoid of passions"; it was established, in order to show the virtue of the Teaching of the Teacher, for the sake of those people who approach the enlightenment of profound Doctrine of the dependent origination by [depending on] themselves, i.e. who belong to the Vehicle of the Pratyekabuddha and those who are devotees to the highest religious observance of the D

T 1611 Rm-Zs 826a13-19 次釋第三義。第三第六人歸依

諸眾中最勝第一諸菩薩僧。示

現調御師弟子於諸佛如來所說

法中如實修行不相違義故。偈

言依弟子故。為從他聞聲聞人

故偈言為小乘故。為信供養第

一聖眾福田人故。偈言信僧供

養故。以是義故。說立僧寶。

偈言是故說僧寶故。

Rgvbh 18.7-9 saṃghaḥ śaraṇam agryatvād gaṇānām iti śāstuḥ śāsane supratipannaśiṣyaguṇôdbhāvanârthena parataḥ śravaghoṣasyânugamāyôpagatān śrāvakayānikān pudgalān saṃghe ca paramakārakriyâdhimuktān adhikṛtya deśitaṃ prajñaptam |

Tg phi 83b6-84a1 ston pa'i bstan pa la legs par źugs pa'i slob ma'i yon tan bstan pa'i don du 7 gźan las thos pa'i sgra'i rjes su rtogs pa'i phyir źugs pa'i ñan thos kyi theg pa'i gaṅ zag daṅ | dge 'dun la mchog tu bya ba byed par mos pa rnams kyi dbaṅ du byas nas dge 'dun ni skyabs yin te | tshogs rnams kyi mchog yin pa'i phyir ro źes bstan 1 || ciṅ rnam par gźag go ||

Takasaki 181 The teaching: "the Community [of the disciples] is a Refuge because it is the highest of communities"; it was established, in order to show the virtue of Disciples well enrolled in the Teaching of the Teacher, for the sake of those people who approach in order to understand the voice heard from others, i.e. who belong to the Vehicle of Ṥrāvaka, and those who are devotees to the highest religious observance in the Community.

T 1611 Rm-Zs 826a19-23 是名略說依三種義。為六種人

故。諸佛如來說此三寶。偈言

依能調所證弟子為三乘信三供

養等是故說三寶故。又為可化

眾生令次第入。以是義故。依

於世諦示現明說立三歸依。此

明何義。偈言

Rgvbh 18.9-11 ity anena samāsatas trividhenârthena ṣaṭ pudgalān adhikṛtya prabhedaśo bhagavatā saṃvṛtipadasthānena sattvānām anupūrvanayâvatārârtham imāni trīṇi śaraṇāni deśitāni prajñaptāni |

Tg phi 84a1-2 de ltar 'dis ni mdor bsdu na don rnam pa gsum gyis gaṅ zag drug gi dbaṅ du byas nas | bcom ldan 'das kyis skyabs gsum rab tu dbye ba bstan pa rnam par gźag pa 'di ni kun rdzob kyi rten la gnas pa sems can rnams 2 theg pa la rim gyis gźug pa'i don du yin no ||

Takasaki 181 Thus, in short, for these three purposes, for the sake of six kinds of people, distinctively did the Lord establish the teaching of these three Refuges from the empirical standpoint, in order to make living beings enter the regular method.

T 1611 Rm-Zs 826a24-25 可捨及虛妄 無物及怖畏 二種法及僧 非究竟歸依

Rgvbh 18.12-13 tyājyatvān moṣadharmatvād abhāvāt sabhayatvataḥ | dharmo dvidhâryasaṃghaś ca nâtyantaṃ śaraṇaṃ param || 20 ||

Tg phi 84a2 sṅaṅ phyir slu ba'i chos can phyir || med phyir 'jigs daṅ bcas pa'i phyir || chos rnams gñis daṅ 'phags pa'i tshogs || gtan gyi skyabs mchog ma yin no ||

Takasaki 181 (§ 2. The Doctrine and Community are not the Ultimate Refuges.) As being abandoned, being of deceptive nature, Being non-existence and being possessed of fear, [respectively], The two kinds of Doctrine and the Community Are ultimately not the highest Refuge. || 20 ||

T 1611 Rm-Zs 826a26-29 此偈明何義。法有二種。何等

為二。一所說法。二所證法。

所說法者。謂如來說修多羅等

名字章句身所攝故。彼所說法

證道時滅如捨船……。偈言可捨

故。

Rgvbh 18.14-15 dvividho dharmaḥ | deśanādharmo 'dhigamadharmaś ca | tatra deśanādharmaḥ sūtrâdideśanāyā nāmapadavyañjanakāyasaṃgṛhītaḥ | sa ca mārgâbhisamayaparyavasānatvāt kolôpama ity uktaḥ |

Tg phi 84a2-3 chos ni rnam par gñis te | bstan pa'i chos daṅ rtogs 3 pa'i chos so || de ltar bstan pa'i chos ni mdo'i sde la sogs pa bstan pa brjod pa ste | miṅ daṅ tshig daṅ yi ge'i tshogs kyis bsdus pa'o || de yaṅ lam mṅon par rtogs pa'i mthar thug pa'i phyir gziṅs lta bu'o źes bśad do ||

Takasaki 182 The Doctrine has two kinds, i.e. the Doctrine as Teaching and the Doctrine as Realization. Of them, the Doctrine as Teaching is [the Doctrine] of Sūtra and other teachings and it consists of the collection of name, word, and letter. And it is said that this Teaching is akin to the boat because it ends with the acquisition of the Path.

T 1611 Rm-Zs 826a29-b5 所證法者。復有二種。謂依因

果二種差別。以依何法證何法

故。此明何義。所謂有道有為

相攝。若為有為相所攝者。彼

法虛妄。偈言及虛妄故。若虛

妄者彼法非實。若非實者彼非

真諦。非真諦者即是無常。若

無常者非可歸依。

Rgvbh 18.16-19.3 adhigamadharmo hetuphalabhedena dvividhaḥ | yad uta mārgasatyaṃ nirodhasatyaṃ ca | yena yad adhigamya iti kṛtvā | tatra mārgaḥ saṃskṛtalakṣaṇaparyāpannaḥ| yat saṃskṛtalakṣaṇaparyāpannaṃ tat mṛṣāmoṣadharmi | yan mṛṣāmoṣadharmi tad asatyam |yad asatyaṃ tad anityam | yad anityaṃ tad aśaraṇam |

Tg phi 84a3-5 rtogs pa'i chos ni rgyu daṅ 4 'bras bu'i dbye ba rnam pa gñis te | 'di lta ste | lam gyi bden pa daṅ | 'gog pa'i bden pa ste | gaṅ gis daṅ gaṅ rtogs pa źes bya bas so || de la lam ni 'dus byas kyi mtshan ñid du rtogs la | 'dus byas kyi mtshan ñid du rtogs pa gaṅ yin pa 5 'di ni brdzun pa slu ba'i chos can gaṅ brdzun pa slu ba'i chos chan de ni mi bden pa | gaṅ mi bden pa de ni mi rtag pa | gaṅ mi rtag pa de ni skyabs ma yin no ||

Takasaki 182 The Doctrine as Realization is [again] twofold by the division of cause and result. That is to say, the Truth of Path and the Truth of Extinction in the sense, 'by which realized' and 'that which in realized', [respectively]. Of them, the Path is included in the artificial character. That which is included in the artificial character is of false, deceptive nature. That which is of false, deceptive nature is untrue, that which is untrue is not eternal, and that which is non-eternal cannot be a refuge.

T 1611 Rm-Zs 826b5-8 又復若依彼聲聞道所得滅諦。

彼亦無物猶如燈滅。唯斷少分

諸煩惱苦。若如是者則是無

物。若無物者云何為他之所歸

依。偈言無物故。

Rgvbh 19.3-5 yaś ca tena mārgeṇa nirodho 'dhigataḥ so 'pi śrāvakanayena pradīpôcchedavat kleśaduḥkhâbhāvamātraprabhāvitaḥ | na câbhāvaḥ śaraṇam aśaraṇaṃ vā bhavitum arhati |

Tg phi 84a5-6 lam des rtogs pa'i 'gog pa gaṅ yin pa de yaṅ ñan thos kyi tshul gyis mar me rgyun chad pa bźin du ñon moṅs pa 6 daṅ sdug bsṅal med pa tsam gyis rab tu phye la | med pa ni skyabs sam skyabs ma yin par 'gyur bar 'os pa ma yin no ||

Takasaki 182 And the Extinction realized by this Path also represents, according to the system of Ṥrāvaka, the mere absence of Defilement and Suffering, just like the extinction of a lamp. Also, a non-existence cannot be a refuge nor a non-refuge.

T 1611 Rm-Zs 826b8-11 僧者凡有三乘 3 之人。三乘人

中依聲聞僧常有怖畏。常心歸

依諸佛如來心離世間。此是學

人所應作者。4 未究竟故。猶

進趣向阿耨多羅三藐三菩提

故。

Rgvbh 19.6-8 saṃgha iti traiyānikasya gaṇasyaitad adhivacanam | sa ca nityaṃ sabhayas tathāgata śaraṇagato niḥsaraṇaparyeṣī śaikṣaḥ sakaraṇīyaḥ pratipannakaś cânuttarāyāṃ samyaksaṃbodhāv iti |

Tg phi 84a6-7 dge 'dun źes bya ba 'di ni theg pa gsum daṅ ldan pa'i tshogs kyi tshig bla dags so || de yaṅ rtag tu 'jigs pa daṅ bcas pa de bźin gśegs 7 pa la skyabs su soṅ ba | ṅes par 'byuṅ ba tshol ba slob pa bya ba daṅ bcas pa daṅ | bla na med pa yaṅ dag par rdzogs pa'i byaṅ chub la źugs pa ma yin no ||

Takasaki 182-83 'The Community' is a term for the community [of the Saints] belonging to three Vehicles. And they are always possessed of fear, because, as learned people, they have taken refuge in the Tathāgata and are seeking for deliverance; [but still] they have [many] things to be done and are approaching (i.e. have not yet realized) the Highest Perfect Enlightenment.

T 1611 Rm-Zs 826b12-17 所言怖畏者。云何怖畏。以阿

羅漢雖盡有漏而不斷一切煩惱

習氣。彼於一切有為行相。極

怖畏心常現在前。是故聖者勝

鬘經言。阿羅漢有恐怖。何以

故。阿羅漢於一切無行怖畏 5想住。如人執劍欲來害已。是

故阿羅漢無究竟樂。

Rgvbh 19.8-10 kathaṃ sabhayaḥ | yasmād arhatām api kṣīṇapunarbhavānām aprahīṇatvād vāsanāyāḥ satatasamitaṃ sarvasaṃskāreṣu tīvrā bhayasaṃjñā pratyupasthitā bhavati | syād yathâpi nāmôtkṣiptâsike vadhakapuruṣe tasmāt te 'pi nâtyantasukhaniḥsaraṇam adhigatāḥ |

Tg phi 84a7-84b2 ji ltar ‘jigs pa dang bcas she na| gang gi phyir dgra bcom pa yang srid pa spangs pa rnams kyang bag 1 chags ma spangs pa’i phyir rtag tu rgyun mi ‘chad par ‘du byed thams cad la mi bzad par ‘jigs pa’i ‘du shes nye bar gnas par ‘gyur te| dper na ral gri gdengs pa’s gshed ma’i skyes bu la bya ba bzhin te| des na de dag kyang gtan du bde ba’i nges par 2 ‘byung ba thob pa ma yin no||

Takasaki 182-83 'The Community' is a term for the community [of the Saints] belonging to three Vehicles. And they are always possessed of fear, because, as learned people, they have taken refuge in the Tathāgata and are seeking for deliverance; [but still] they have [many] things to be done and are approaching (i.e. have not yet realized) the Highest Perfect Enlightenment.

T 1611 Rm-Zs 826b12-17 所言怖畏者。云何怖畏。以阿

羅漢雖盡有漏而不斷一切煩惱

習氣。彼於一切有為行相。極

怖畏心常現在前。是故聖者勝

鬘經言。阿羅漢有恐怖。何以

故。阿羅漢於一切無行怖畏 5想住。如人執劍欲來害已。是

故阿羅漢無究竟樂。

Rgvbh 19.10-13 na hi śaraṇaṃ śaraṇaṃ paryeṣate | yathaîvâśaraṇāḥ sattvā yena tena bhayena bhītās tatas tato niḥsaraṇaṃ paryeṣante tadvad arhatām apy asti tadbhayaṃ yatas te bhayād bhītās tathāgatam eva śaraṇam upagacchanti | yaś caivaṃ sabhayatvāc charaṇam upagacchaty avaśyaṃ bhayān niḥsaraṇaṃ sa paryeṣate |

Tg phi 84b2-3 skyabs ni skyabs tshol ba ma yin no || ji ltar sems can skyabs med pa 'jigs pa de daṅ des 'jigs pa dag de daṅ de las ṅes par 'byuṅ ba tshol ba de bźin du dgra bcom pa la yaṅ 'jigs pa de yod do || gaṅ gi phyir de dag 3 'jigs pas 'jigs te | de bźin gśegs pa ñid la skyabs su 'gro ba yin no || gaṅ źig de ltar 'jigs pa daṅ bcas pa'i phyir skyabs su 'gro ba de ni gdon mi za bar 'jigs pa las ṅes par 'byuṅ pa tshol la |

Takasaki 183 Indeed, [that which is] a refuge [by itself] never seeks for refuges [in others]. Just as living beings, having no refuge, are frightened by this or that fear, and consequently seek for the Deliverance, similarly even the Arhats have their fear, and, being frightened by fear they take refuge in the Tathāgata. And thus one who seeks for a refuge because of his being possessed of fear, will inevitably seek for the deliverance from fear.

T 1611 Rm-Zs 826b17-24 何以故。世尊依不求依如眾生

無依彼彼恐怖。以恐怖故則求

歸依。如是阿羅漢有怖畏。以

恐怖故歸依如來。故彼若如是

有怖畏者。彼人畢竟為欲遠離

彼怖畏處求無畏處。以是義故

6 依遠離彼怖畏之處。名為學

者當有所作欲得阿耨多羅三藐

三菩提無畏之處。是故聲聞法

僧二寶是少分歸依。非究竟歸

依。偈言二種法及僧非究竟歸

依故。

Rgvbh 19.14-20.3 niḥsaraṇaparyeṣitvāc ca bhayanidānaprahāṇam adhikṛtya śaikṣo bhavati sakaraṇīyaḥ | śaikṣatvāt pratipannako bhavaty abhayam ārṣabhasthānam anuprāptaṃ yad utânuttarāṃ samyaksaṃbodhim | tasmāt so 'pi tadaṅgaśaraṇatvān nâtyantaṃ śaraṇam | evam ime dve śaraṇe paryantakāle śaraṇe ity ucyete |

Tg phi 84b3-5 ṅes par 'byuṅ ba tshol ba'i phyir ni | 4 'jigs pa'i gźi spaṅ ba'i dbaṅ du byas nas slob pa bya ba daṅ bcas par 'gyur ro || slob pa'i phyir ni 'jigs pa med pa khyu mchog gi gnas thob par bya ba'i phyir źugs par 'gyur pa yin te | 'di lta ste | bla na med pa yaṅ dag par rdzogs pa'i byaṅ chub 5 la źugs pa'o || de'i phyir de yaṅ de'i yan lag gi skyabs yin pa'i phyir gtan gyi skyabs ma yin no || de ltar skyabs gñis po 'di ni mthar thug pa'i dus na skyabs ma yin bar brjod do ||

Takasaki 183-84 And as being a seeker of deliverance, with reference to the destruction of the root of fear, a learned man is 'one who has things to be done'. As being a learned man, he is 'one who has undertaken' to attain the fearless, highest state, i.e. the Highest Perfect Enlightenment. For this reason, the Community, being a partial refuge, cannot be the ultimate refuge. Thus these two Refuges, (i.e. the Doctrine and the Community), are called 'temporary refuges'.

T 1611 Rm-Zs 826b25-27 此明何義。偈言 眾生歸 7 一處 佛法身彼岸 依佛身有法 依法究竟僧

Rgvbh 20.4-5 jagaccharaṇam ekatra buddhatvaṃ pāramārthikam | muner dharmaśarīratvāt tanniṣṭhatvād gaṇasya ca || 21 ||

Tg phi 84b5-6 dam pa'i don du 'gro ba yi || skyabs ni saṅs rgyas ñag gcig 6 ñid || thub pa chos kyi sku can phyir || tshogs kyaṅ de yin mthar thug phyir ||

Takasaki 184 (§3. Only the Buddha is the Refuge from the Highest Standpoint.) From the ultimate standpoint, Buddhahood is the sole Refuge of the world, Because the Sage has the body of the Doctrine, And because in that the Community sets the ultimate goal. || 21 ||

T 1611 Rm-Zs 826b28-c1 此偈明何義。如向所說。諸佛

如來不生不滅寂靜不二。離垢

法身故。以 8 唯一法身究竟清

淨處故。又三乘之人無有救

者。

Rgvbh 19.6- anena tu pūrvôktena vidhinânutpādânirodhaprabhāvitasya muner vyavadānasatyadvaya virāgadharmakāyatvād dharmakāyaviśuddhiniṣṭhâdhigamaparyavasānatvāc ca traiyā nikasya gaṇasya pāramārthikam

Tg phi 84b6-7 'dis ni sṅar bśad pa'i tshul gyis skye ba med pa daṅ | 'gag pa med pas rab tu phye ba'i thub pa rnam par byaṅ ba'i bden pa gñis kyi mtshan ñid 'dod chags daṅ bral ba'i chos 7 kyi sku can yin pa'i phyir daṅ | theg pa gsum po'i tshogs kyaṅ chos kyi sku rnam par dag pa mthar thug pa thob pas mthar phyin par 'gyur ba'i phyir na |

Takasaki 184 As has been said before, the Sage, represented as neither becoming originated nor disappearing, is endowed with the body of the Doctrine, liberated from passions and [characterized] as the Two Truths of purification (i.e. the Truth of Path and the Truth of Extinction), and in the purity of this Body of the Doctrine (= the Absolute Body, dharmakāya), the Community [of the Saints] belonging to the three Vehicles sets the ultimate goal of acquisition.

T 1611 Rm-Zs 826c1-5 無歸依者。以唯有彼岸無始本

際畢竟無盡。是可歸依恆可歸

依。所謂唯是諸佛如來故。如

是常恆清涼不變故可歸依。聖

者勝鬘經中廣說應知。

Rgvbh 20.8-10 evâtrāṇe 'śaraṇe loke 'parāntakoṭisamam akṣayaśaraṇaṃ nityaśaraṇaṃ dhruvaśaraṇaṃ yad uta tathāgatā arhantaḥ samyaksaṃbuddhāḥ | eṣa ca nitya dhruvaśivaśāśvataikaśaraṇanirdeśo vistareṇâryaśrīmālāsūtrânusāreṇânugantavyaḥ |

Tg phi 84b7-85a2 skyob pa med ciṅ skyabs med pa'i 'jig rten na phyi ma'i mtha'i mu daṅ mñam pa mi zad pa'i skyabs | rtag 1 || pa'i skyabs | g-yuṅ druṅ gi skyabs | don dam pa'i skyabs ni gcig ñid de | 'di lta ste | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa'i saṅs rgyas so || rtag pa g-yuṅ druṅ źi ba brtan pa'i skyabs gcig pu 'di rgyas bar | 'phags pa dbal phreṅ gi mdo'i rjes su 'braṅs nas rtogs par bya'o ||

Takasaki 184-85 Therefore, from the ultimate standpoint, that which is the imperishable Refuge, eternal Refuge, and everlasting Refuge, which lasts as long as the utmost limit in the unprotected and refugeless world, is [only one], that is to say, the Tathāgata, the Arhat, the Perfectly Enlightened one. And this teaching of the unique, eternal, ever-lasting, quiescent and unchangeable Refuge is to be understood in detail according to the Āryaśrīmālā-Sūtra.

T 1611 Rm-Zs 826c5-8 問曰。以何義故佛法眾僧說名

為寶。答曰。偈言 真寶世希有 明淨及勢力 能莊嚴世間 最上不變等

Rgvbh 20.11-12 ratnāni durlabhôtpādān nirmalatvāt prabhāvataḥ | lokâlaṃkārabhūtatvād agratvān nirvikārataḥ || 22 ||

Tg phi 85a2 'byuṅ ba dkon phyir dri med phyir || mthu ldan phyir daṅ 'jig rten gyi || rgyan gyur phyir daṅ mchog ñid phyir || 'gyur ba med phyir dkon mchog ñid ||

Takasaki 185 (§4. The Meaning of the 3 'Jewels'.) [They are called] 'Jewels', because Their appearance is difficult to obtain, They are immaculate and powerful, And because of their being the ornament of the world, And being the highest and unchangeable. || 22 ||

T 1611 Rm-Zs 826c9-13 此偈明何義。所言寶者有六種

相似。依彼六種相似相對法

故。佛法眾僧說名為寶。何等

為六。一者世間難得相似相對

法。以無善根諸眾生等百千萬

劫不能得故。偈言真寶世希有

故。

Rgvbh 20.13-15 samāsataḥ ṣaḍvidhena ratnasādharmyeṇaitāni buddhadharmasaṃghâkhyāni trīṇi ratnāny u- cyante | yad uta durlabhôtpādabhāvasādharmyeṇa bahubhir api kalpaparivartair anavāptakuśala- mūlānāṃ tatsamavadhānâpratilambhāt |

Tg phi 85a2-4 mdor bsdu na chos mthun pa rnam 3 pa drug gis na saṅs rgyas daṅ chos daṅ dge 'dun źes bya ba'i dkon mchog gsum po 'di rin po che daṅ 'dra bar brjod de | 'di lta ste 'byuṅ ba dkon par chos mthun pas na bskal pa yoṅs su 'gyur ba maṅ por yaṅ dge ba'i rtsa ba ma bskrun pa rnams de daṅ phrad pa mi 'thob pa'i 4 phyir ro ||

Takasaki 185 In short, by the sixfold common nature with Jewels, these three named Buddha, Doctrine and Community, are called 'Jewel'. That is to say, 1) through the common nature of their appearance being difficult to obtain; because those people who have not ripened the root of virtue cannot get any chance to meet them, even during a long succession of aeons.

T 1611 Rm-Zs 826c13-17 二者無垢相似相對法。以離一

切有漏法故。偈言明淨故。三

者威德相似相對法。以具足六

通不可思議威德自在故。偈言

勢力故。四者莊嚴世間相似相

對法。以能莊嚴出世間故。偈

言能莊嚴世間故。

Rgvbh 20.15-17 vaimalyasādharmyeṇa sarvâcāramalavigatatvāt | prabhāvasādharmyeṇa ṣaḍabhijñâdyacintyaprabhāvaguṇayogāt | lokâlaṃkārasādharmyeṇa sarvajagadāśayaśobhânimittatvāt |

Tg phi 85a4-5 dri ma med par chos mthun pas ni rnam pa thams cad du dri ma daṅ bral ba'i phyir ro || mthu daṅ ldan par chos mthun pas ni mṅon par śes pa drug la sogs pa yon tan gyi mthu bsam gyis mi khyab pa daṅ ldan pa'i phyir ro || 'jig rten gyi rgyan du chos mthun pas 5 na 'gro ba thams cad kyi bsam pa dge ba'i rgyu yin pa'i phyir ro ||

Takasaki 185 2) Through the common nature of being immaculate; because they are apart from all kinds of dust. 3) Through the common nature of power; because they are endowed with the quality of unthinkable power, the 6 Supernatural Powers and so forth. 4) Through the common nature of being the ornament of the world; because they are the cause of beauty intended by the whole world.

T 1611 Rm-Zs 826c17-20 五者勝妙相似相對法。以出世

間法故。偈言最上故。六者不

可改異相似相對法。以得無漏

法世間八法不能動故。偈言不

變故。

Rgvbh 20.17-18 ratnaprativarṇikâgryasādharmyeṇa lokottaratvāt | stutinindâdyavikārasādharmyeṇâsaṃskṛtasvabhāvatvād iti |

Tg phi 85a5-6 rin po che bsñan ma las ches mchog ñid du chos mthun pas ni 'jig rten las 'das pa'i phyir ro || bstod pa daṅ smad pa la sogs pas rnam par mi 'gyur ba'i chos mthun pas ni 'dus ma byas kyi raṅ bźin 6 yin pa'i phyir ro ||

Takasaki 185 5) Through the common nature of being superior to the artificial jewel; because they are supermundane. And 6) through the common nature of being unchangeable by praise, blame etc.; because of their non-artificial nature.

T 1611 Rm-Zs 826c20-22 問曰。依何等法有此三寶。而

依此法得有世間。及出世間清

淨 12 生起三寶答曰。為彼義

故說 13 兩行偈

Rgvbh 21.1-2 ratnatrayanirdeśânantaraṃ yasmin saty eva laukikalokottaraviśuddhiyoniratna trayam utpadyate tad adhikṛtya ślokaḥ |

Tg phi 85a6 dkon mchog gsum bstan pa'i rjes thogs la gaṅ yoṅ na 'jig rten pa daṅ 'jig rten las 'das pa'i rnam par dag pa skye ba'i gnas ni dkon mchog gsum skye bar 'gyur ba de'i dbaṅ du byas nas tshigs su bcad pa | Rgvbh 21.3-4

Takasaki 186 (VI. THE GERM OF THREE JEWELS IN FOUR ASPECTS) Immediately after the explanation of the Three Jewels, there is one śloka with reference to the question, in what circumstances are there born the Three Jewels, what is the birth-place of purity, mundane and supermundane.

T 1611 Rm-Zs 826c23-26 真如有雜垢 及遠離諸垢 佛無量功德 及佛所所業 如是妙境界 是諸佛所知 依此妙法身 出生於三寶

Rgvbh 21.3-4 samalā tathatâtha nirmalā vimalā buddhaguṇā jinakriyā | viṣayaḥ paramārthadarśināṃ śubharatnatrayasargako yataḥ || 23 ||

Tg phi 85a6-7 dri bcas de bźin ñid daṅ dri 7 ma med || dri med saṅs rgyas yon tan rgyal ba'i mdzod || gaṅ las dkon mchog dge ba gsum 'byuṅ ba || don dam gzigs pa rnams kyi yul ñid do ||

Takasaki 186 (Kārikā 4) The Reality mingled with pollution, And [the Reality] apart from pollution, The Immaculate Qualities of the Buddha, and his Acts; [These are the four aspects of] the sphere Of those who perceive the Highest Truth, From which arise the pure Three Jewels. || 23 ||

T 1611 Rm-Zs 826c27-29 此偈示現何義。偈言 如是三寶性 唯諸佛境界 以四法次第 不可思議故

Rgvbh 21.5-7 anena kiṃ paridīpitam | gotraṃ ratnatrayasyâsya viṣayaḥ sarvadarśinām | caturvidhaḥ sa câcintyaś caturbhiḥ kāraṇaiḥ kramāt || 24 ||

Tg phi 85a7-85b1 'dis ci źig gsal bar byas śe na | dkon mchog gsum po 'di yi rigs || thams cad gzigs 1 pa rnams kyi yul || de yaṅ rnam bźi go rims bźin || rgyu bźi yis ni bsam mi khyab ||

Takasaki 186-187 What is elucidated by this śloka ? The Germ of these Three Jewels Is the sphere of the Omniscience, And it is inconceivable in fourfold For four reasons, respectively. || 24 ||

T 1611 Rm-Zs 827a1-6 此偈明何義。真如有雜垢者。

謂真如佛性未離諸煩惱所纏。

如來藏故。及遠離諸垢者。即

彼如來藏轉身到佛地得證法

身。名如來法身故。佛無量功

德者。即彼轉身如來法身相

中。所有出世間十力無畏等。

一切諸功德無量無邊故。

Rgvbh 21.8-11 tatra samalā tathatā yo dhātur avinirmuktakleśakośas tathāgatagarbha ity ucyate | nirmalā tathatā sa eva buddhabhūmāv āśrayaparivṛttilakṣaṇo yas tathāgatadharmakāya ity ucyate | vimalabuddhaguṇā ye tasminn evâśrayaparivṛttilakṣaṇe tathāgatadharmakāye lokottarā daśabalâdayo buddhadharmāḥ |

Tg phi 85b1-3 de la dri ma daṅ bcas pa'i de bźin ñid ni ñon moṅs pa'i sbubs las ma grol ba'i khams la de bźin gśegs pa'i sñiṅ po źes brjod pa gaṅ yin pa'o || dri ma med pa'i de 2 bźin ñid ni de ñid saṅs rgyas kyi sar gnas yoṅs su gyur pa'i mtshan ñid de bźin gśegs pa'i chos kyi sku źes brjod pa gaṅ yin pa'o || dri ma med pa'i saṅs rgyas kyi yon tan ni gnas gyur pa'i mtshan ñid de bźin gśegs pa'i chos kyi sku de ñid la yod pa 'jig rten 3 las 'das pa stobs bcu la sogs pa saṅs rgyas kyi chos gaṅ dag yin pa'o ||

Takasaki 187 Here, 1) 'The Reality mingled with pollution' is a term for 'the Essence, unreleased from the sheath of defilements', i.e. the Matrix of Tathāgata. 2) 'The Reality apart from pollution' is a term for the same Essence, when it is characterized as the Perfect Manifestation of Basis in the Stage of Buddha, i.e. the Absolute Body of the Tathāgata. 3) 'Immaculate Qualities of the Buddha' means Supermundane Qualities of the Buddha - 10 Powers and so on - in this Absolute Body of the Tathāgata, characterized as the Perfect Manifestation of Basis. 4)

T 1611 Rm-Zs 827a6-10 及佛所作業者。即彼十力等。

一切諸 1 佛法自然常作無上佛

業。常不休息常不捨離。常授

諸菩薩記。彼處次第有四種法

不可思議。是故名為如來境

界。何等四處偈言

Rgvbh 21.11-14 jinakriyā teṣām eva daśabalâdīnāṃ buddhadharmāṇāṃ pratisvam anuttaraṃ karma yad aniṣṭhitam aviratam apratipraśrabdhaṃ bodhisattvavyākaraṇakathāṃ nôpacchinatti | tāni punar imāni catvāri sthānāni yathāsaṃkhyam eva caturbhiḥ kāraṇair acintyatvāt sarvajñaviṣayā ity ucyante | katamaiś caturbhiḥ |

Tg phi 85b3-4 rgyal ba'i mdzad pa ni stobs bcu la sogs pas saṅs rgyas kyi chos de ñid kyi so so raṅ gi bla na med pa'i phrin las te | gaṅ źig med par ma gyur źiṅ chad pa med la rgyun mchad pas byaṅ 4 chub sems dpa' luṅ bstan pa'i gtam rgyun mi 'chad pa'o || gnas bźi po 'di dag kyaṅ go rims ji lta bźin du rgyu bźis bsam gyis mi khyab pa ñid kyi phyir thams cad mkhyen pa'i ye śes kyi yul yin no źes brjod do || bźi po gaṅ dag gis śes na ||

Takasaki 187 'The Buddha's Act' means the automatic, highest act of these Qualities of the Buddha, 10 Powers, etc., which continues to give prophecies to Bodhisattvas, without end, without interruption, unceasingly. And also, these four subjects are inconceivable for four reasons, respectively; therefore, they are called the Sphere of Omniscience Then, for which four reasons ?

T 1611 Rm-Zs 827a11-12 染淨相應處 不染而清淨 不相捨離法 自然無分別

Rgvbh 21.15-16 śuddhyupakliṣṭatāyogāt niḥsaṃkleśaviśuddhitaḥ | avinirbhāgadharmatvād anābhogâvikalpataḥ || 25 ||

Tg phi 85b4-5 dag daṅ 5 ñon moṅs daṅ ldan phyir || kun nas ñon moṅs med dag phyir || rnam par dbye ba med chos phyir || lhun grub rnam par mi rtog phyir ||

Takasaki 188 (§1. Inconceivability of the 4 Subjects.) Because, [the Germ is] pure but defiled [at one and the same time], [The Absolute Body is] of no impurity, and yet purified, [The Qualities are] of inseparable nature [from the Absolute Body], and [The Acts are] effortless and of no discrimination. || 25 ||

T 1611 Rm-Zs 827a13-16 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。

Rgvbh 21.17-22.1 tatra samalā tathatā yugapad ekakālaṃ viśuddhā ca saṃkliṣṭā cêty acintyam etat sthānaṃ gambhīradharmanayâdhimuktānām api pratyekabuddhānām agocaraviṣayatvāt | yata āha |

Tg phi 85b5-6 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 6 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 ||

Takasaki 188 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:

T 1611 Rm-Zs 827a16-21 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。

Rgvbh 22.1-4 dvāv imau devi dharmau duṣprativedhyau | prakṛtipariśuddhacittaṃ duṣprativedhyam | tasyaiva cittasyôpakliṣṭatā duṣprativedhyā | anayor devi dharmayoḥ śrotā tvaṃ vā bhaver atha vā mahādharmasamanvāgatā bodhisattvāḥ | śeṣāṇāṃ devi sarvaśrāvakapratyekabuddhānāṃ tathāgataśraddhāgamanīyāv evaitau dharmāv iti |

Tg phi 85b6-86a1 gaṅ gi phyir lha mo chos 'di gñis ni rtogs par dka' ba ste | sems raṅ bźin gyis 7 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 1 || 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 ||

Takasaki 188 "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 Ṥrāvakas and Pratyekabuddhas, these two points are to be understood only through the faith in the Tathāgata".

T 1611 Rm-Zs 827a22-26 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。

Rgvbh 22.5-7 tatra nirmalā tathatā pūrvamalâsaṃkliṣṭā paścād viśuddhêty acintyam etat sthānam | yata āha | prakṛtiprabhāsvaraṃ cittam | tat tathaiva jñānam | tata ucyate | ekakṣaṇalakṣaṇasamāyuktayā prajñayā samyaksaṃbodhir abhisaṃbuddhêti |

Tg phi 86a1-3 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 2 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 3 gsuṅs pa yin no ||

Takasaki 188-89 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".

T 1611 Rm-Zs 827a26-29 佛無量功德者。謂前際後際於

一 5 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。

Rgvbh 22.8-9 tatra vimalā buddhaguṇāḥ paurvâparyeṇaîkāntasaṃkliṣṭāyām api pṛthagjanabhūmāv avinirbhāgadharmatayā nirviśiṣṭā vidyanta ity acintyam etat sthānam | yata āha |

Tg phi 86a3 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 |

Takasaki 189 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:

T 1611 Rm-Zs 827a29-b4 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。

Rgvbh 22.10-12 na sa kaścit sattvaḥ sattvanikāye saṃvidyate yatra tathāgatajñānaṃ na sakalam anupraviṣṭam | api tu saṃjñāgrāhatas tathāgatajñānaṃ na prajñāyate | saṃjñāgrāhavigamāt punaḥ sarvajñajñānaṃ svayaṃbhūjñānam asaṅgataḥ prabhavati |

Tg phi 86a3-5 gaṅ gi phyir gaṅ la de bźin gśegs 4 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 5 raṅ byuṅ gi ye śes thogs pa med par rab tu 'byuṅ ṅo ||

Takasaki 189 "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.

T 1611 Rm-Zs 827b4-7 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。

Rgvbh 22.12-16 yathâpi nāma bho jinaputra trisāhasramahāsāhasralokadhātupramāṇaṃ mahāpustaṃ bhavet | tasmin khalu punar mahāpuste trisāhasramahāsāhasralokadhātuḥ sakalasamāpta ālikhito bhavet | mahāpṛthivīpramāṇena mahāpṛthivī | dvisāhasralokadhātupramāṇena dvisāhasralokadhātuḥ |

Tg phi 86a5-6 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 6 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 |

Takasaki 189-90 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.

T 1611 Rm-Zs 827b7-13 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

6 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。

Rgvbh 22.16-23.3 sāhasralokadhātupramāṇena sāhasralokadhātuḥ | cāturdvīpikapramāṇena cāturdvīpikāḥ | mahāsamudrapramāṇena mahāsamudrāḥ | jambūdvīpapramāṇena jambūdvīpāḥ | pūrvavidehadvīpapramāṇena pūrvavidehadvīpāḥ | godāvarīdvīpapramāṇena godāvarīdvīpāḥ | uttarakurudvīpapramāṇenôttarakurudvīpāḥ | sumerupramāṇena sumeravaḥ | bhūmyavacaradevavimānapramāṇena bhūmyavacaradevavimānāni | kāmâvacaradevavimānapramāṇena kāmâvacaradevavimānāni | rūpâvacaradevavimānapramāṇena rūpâvacaradevavimānāni |

Tg phi 86a6-86b2 stoṅ gi 7 '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 1 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 2 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 ||

Takasaki 190 [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.

T 1611 Rm-Zs 827b13-14 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。

Rgvbh 23.3-6 tac ca mahāpustaṃ trisāhasramahāsāhasralokadhātvāyāmavistarapramāṇaṃ bhavet | tat khalu punar mahāpustam ekasmin paramāṇurajasi prakṣiptaṃ bhavet | yathā caika paramāṇurajasi tan mahāpustaṃ prakṣiptaṃ bhavet tathânyeṣu sarvaparamāṇurajaḥsu tatpramāṇāny eva mahāpustāny abhyantarapraviṣṭāni bhaveyuḥ |

Tg phi 86b2-4 dar yug chen po de yaṅ chu źeṅ stoṅ gsum 3 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 4 dar yug chen po de naṅ du bcug par gyur to ||

Takasaki 190 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.

T 1611 Rm-Zs 827b14-17 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。

Rgvbh 23.6-10 atha kaścid eva puruṣa utpadyate paṇḍito nipuṇo vyakto medhāvī tatrôpagamikayā mīmāṃsayā samanvāgataḥ | divyaṃ câsya cakṣuḥ samantapariśuddhaṃ prabhāsvaraṃ bhavet | sa divyena cakṣuṣā vyavalokayati | idaṃ mahāpustam evaṃbhūtam ihaiva parītte paramāṇurajasy anutiṣṭhate | na kasyacid api sattvasyôpakāribhūtaṃ bhavati |

Tg phi 86b4-5 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 5 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 ||

Takasaki 190-91 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

T 1611 Rm-Zs 827b18-21 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。

Rgvbh 23.10-14 tasyaivaṃ syāt | yan nv ahaṃ mahāvīryabalasthāmnā etat paramāṇurajo bhittvā etan mahāpustaṃ sarvajagad upajīvyaṃ kuryām | sa mahāvīryabalasthāma saṃjanayitvā sūkṣmeṇa vajreṇa tat paramāṇurajo bhittvā yathâbhiprāyaṃ tan mahāpustaṃ sarvajagad upajīvyaṃ kuryāt | yathā caikasmāt tathāśeṣebhyaḥ paramāṇubhyas tathaiva kuryāt |

Tg phi 86b5-7 de 'di sñam du sems te | kye ma gaṅ bdag gi brtson pa chen 6 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 7 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 ||

Takasaki 191 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.

T 1611 Rm-Zs 827b21-23 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。

Rgvbh 23.14-24.1 evam eva bho jinaputra tathāgatajñānam apramāṇajñānaṃ sarvasattvôpajīvyajñānaṃ sarvasattvacittasaṃtāneṣu sakalam anupraviṣṭam | sarvāṇi ca tāni sattvacittasaṃtānāny api tathāgatajñānapramāṇāni | atha ca punaḥ saṃjñāgrāhavinibaddhā bālā na jānanti na prajānanti nânubhavanti na sākṣāt kurvanti tathāgatajñānam |

Tg phi 86b7-87a2 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 1 || 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 2 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 ||

Takasaki 191 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].

T 1611 Rm-Zs 827b23-29 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。

Rgvbh 24.2-7 tatas tathāgato 'saṅgena tathāgatajñānena sarvadharmadhātusattvabhavanāni vyavalokyâcāryasaṃjñā bhavati | aho bataime sattvā yathāvat tathāgatajñānaṃ na prajānanti | tathāgatajñānânupraviṣṭāś ca | yan nv aham eṣāṃ sattvānām āryeṇa mārgôpadeśena sarvasaṃjñākṛtabandhanâpanayanaṃ kuryā yathā svayam evâryamārgabalâdhānena mahatīṃ saṃjñāgranthiṃ vinivartya tathāgatajñānaṃ pratyabhijānīran | tathāgatasamatāṃ cânuprāpnuyuḥ | te tathāgatamārgôpadeśena sarvasaṃjñākṛtabandhanāni vyapanayanti |

Tg phi 87a2-5 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 3 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 4 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 5 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 ||

Takasaki 191-92 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'.

T 1611 Rm-Zs 827b29-c2 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。

Rgvbh 24.7-8 apanīteṣu ca sarvasaṃjñākṛtabandha neṣu tat tathāgatajñānam apramāṇaṃ bhavati sarvajagad upajīvyam iti |

Tg phi 87a5-6 'du śes kyis byas pa'i 'chiṅ ba thams cad log pa dag la ni de bźin gśegs pa'i 6 ye śes tshad med pa de 'gro ba mtha' dag gi ñe bar 'tsho bar 'gyur ro źes gsuṅs so ||

Takasaki 192 [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".

T 1611 Rm-Zs 827c2-5 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。

Rgvbh 24.9-10 tatra jinakriyā yugapat sarvatra sarvakālam anābhogenâvikalpato yathâśayeṣu yathāvainayikeṣu sattveṣv akṣūṇam anuguṇaṃ pravartata ity acintyam etat sthānam | yata āha |

Tg phi 87a6-7 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 7 rnams la ma tshaṅ ba med ciṅ rjes su mthun bar 'jug pa'i phyir gnas 'di bsam gyis mi khyab ste |

Takasaki 192 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:

T 1611 Rm-Zs 827c5-7 善男子。如來為令一切眾生入

佛法中故。無量如來業作 8 有

量說。

Rgvbh 24.11-12 saṃkṣepamātrakeṇâvatāraṇârthaṃ sattvānām apramāṇam api tathāgatakarma pramāṇato nirdiṣṭam |

Tg phi 87a7 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 |

Takasaki 192-93 "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.

T 1611 Rm-Zs 827c7-13 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。

Rgvbh 24.12-15 api tu kulaputra yat tathāgatasya bhūtaṃ tathāgatakarma tad apramāṇam acintyam avijñeyaṃ sarvalokena | anudāharaṇam akṣaraiḥ | duḥsaṃpādaṃ parebhyaḥ | adhiṣṭhitaṃ sarvabuddhakṣetreṣu | samatânugataṃ sarvabuddhaiḥ | samatikrāntaṃ sarvâbhogakriyābhyaḥ | nirvikalpam ākāśasamatayā | nirnītâkaraṇaṃ dharmadhātukriyayā | iti

Tg phi 87a7-87b2 rigs 1 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 2 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 |

Takasaki 193 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.

T 1611 Rm-Zs 827c13-14 如是等廣說已。又說不淨大毘

琉璃摩尼寶珠譬喻言。

Rgvbh 24.15-16 vistareṇa yāvad viśuddhavaiḍūryamaṇidṛṣṭāntaṃ kṛtvā nirdiśati |

Tg phi 87b3 nor bu baidūrya rnam par dag pa'i dper mdzad nas | rgyas par bstan te |

Takasaki 193 Then, after showing the example of pure, precious Vaidūrya stone, it is taught as follows:

T 1611 Rm-Zs 827c14-16 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。

Rgvbh 24.16-17 tad anena kulaputra paryāyeṇaivaṃ veditavyam acintyaṃ tathāgatakarma samatânugataṃ ca sarvato 'navadyaṃ ca triratnavaṃśânupacchettṛ ca |

Tg phi 87b3-4 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 4 rjes su 'brel pa | dkon mchog gsum gyi gduṅ mi 'chad par byed pa'o ||

Takasaki 193-94 "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.

T 1611 Rm-Zs 827c16-22 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

Rgvbh 24.17-25.3 yatrâcintye tathāgatakarmaṇi pratiṣṭhitas tathāgata ākāśasvabhāvatāṃ ca kāyasya na vijahāti sarvabuddhakṣetreṣu ca darśanaṃ dadāti | anabhilāpyadharmatāṃ ca vāco na vijahāti yathārutavijñaptyā ca sattvebhyo dharmaṃ deśayati | sarvacittârambaṇavigataś ca sarvasattvacittacaritâśayāṃś ca prajānātîti |

Tg phi 87b4-6 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 5 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 6 pa daṅ bsam pa yaṅ rab tu śes so źes gsuṅs so ||

Takasaki 193-94 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.

T 1611 Rm-Zs 827c23-26 所覺菩提法 依菩提分知 菩提分教化 眾生覺菩提 初句為正因 餘三為淨緣 前二自利益 後二利益他

Rgvbh 25.4-5 bodhyaṃ bodhis tadaṅgāni bodhanêti yathākramam | hetur ekaṃ padaṃ trīṇi pratyayas tadviśuddhaye || 26 ||

Tg phi 87b6 rtogs bya rtogs pa de yi ni || yan lag rtogs par byed phyir te || go rims ji bźin gnas gcig ste || dag rgyu gsum ni rkyen yin no ||

Takasaki 194 (§2. The Germ as Cause and Conditions of the 3 Jewels in its four Aspects.) The object to be enlightened, the Enlightenment, The attributes of the enlightenment, The act to instruct the enlightenment ; [Of these four], respectively, One subject signifies the cause, [The remaining] three are the conditions For the purification of the former. || 26 ||

T 1611 Rm-Zs 827c27-828a3 此偈明何義。此四種句。總攝

一切所知境界。此明何義。初

一句者。謂所證法應知。以彼

證法名為菩提。偈言所覺菩提

法故。第二句。菩提依 1 菩提

分知者。以諸佛菩提功德能作

佛菩提因故。偈言依菩提分知

故。第三句菩提分教化者。以

菩提分令他覺故。

Rgvbh 25.6-8 eṣāṃ khalv api caturṇām arthapadānāṃ sarvajñeyasaṃgraham upādāya prathamaṃ boddhavyapadaṃ draṣṭavyam | tadanubodho bodhir iti dvitīyaṃ bodhipadam | bodher aṅgabhūtā buddhaguṇā iti tritīyaṃ bodhyaṅgapadam |

Tg phi 87b6-7 don gyi gnas bźin po 'di dag las kyaṅ śes bya thams cad bsdus pa'i phyir 7 daṅ po ni rtogs par bya ba'i gnas su blta bar bya'o || de'i rjes su rtogs pa ni rtogs pa yin pa'i phyir gñis pa byaṅ chub kyi gnas so || byaṅ chub kyi yan lag tu gyur pa ni saṅs rgyas kyi yon tan yin pa'i phyir gsum pa byaṅ chub kyi yan lag gi gnas so ||

Takasaki 194 Indeed, of these four subjects, with reference to their inclusion of all knowable objects, the first subject should be known as 'the object to be enlightened'. The second subject, 'the Enlightenment' should be known in the sense that the object to be enlightened has been awakened, therefore it is the Enlightenment. Being the portions of enlightenment, they are called Buddha's attribute; in this sense the third subject, 'the attributes of the Enlightenment' is to be known.

T 1611 Rm-Zs 828a3-4 第四句眾生覺菩提者。所化眾

生覺菩提故。

Rgvbh 25.8-10 bodhyaṅgair eva bodhanaṃ pareṣām iti caturthaṃ bodhanāpadam | itîmāni catvāri padāny adhikṛtya hetupratyayabhāvena ratnatrayagotravyava sthānaṃ veditavyam |

Tg phi 87b7-88a1 byaṅ 1 || chub kyi yan lag rnams ñid kyis gźan dag rtogs par byed pa'i phyir bźi pa rtogs par byed pa'i gnas so || de ltar gnas bźi po 'di dbaṅ du byas te rgyu daṅ rkyen gyi dṅos pos dkon mchog gsum gyi rigs rnam par gźag par rig par bya'o ||

Takasaki 194-95 Only through the attributes of Enlightenment is there instruction for others; in this sense the fourth subject, 'the act to instruct the Enlightenment' is to be known. Thus with reference to these four subjects, the arrangement of the Germ of the 3 Jewels in the state of cause and conditions is to be known.

T 1611 Rm-Zs 828a4-7 此四種句次第不取相。依此行

故。清淨菩提出生三寶應知。

偈言所覺菩提法依菩提。分知

菩提分教化眾生覺菩提故。以

一句因三句緣故。

Rgvbh 25.11-13 tatraiṣāṃ caturṇāṃ padānāṃ prathamaṃ lokottaradharmabījatvāt pratyātmayoniśomanasikārasaṃniśrayeṇa tadviśuddhim upādāya triratnôtpattihetur anugantavyaḥ | ity evam ekaṃ padaṃ hetuḥ | kathaṃ trīṇi pratyayaḥ |

Tg phi 88a1-3 de 2 la gnas bźi po 'di dag las daṅ po ni 'jig rten las 'das pa'i chos kyi sa bon yin pa'i phyir so so raṅ ñid tshul bźin yid la byed pa'i gnas kyis de rnam par dag pa la brten nas dkon mchog gsum gyi rgyur rtogs par byed par bya ste | de ltar gnas gcig ni rgyu yin no || ji ltar 3 gsum rkyen yin źe na |

Takasaki 195 Here, of these four subjects, the first one, as being the seed of the supermundane things, should be understood as the cause of origination of the 3 Jewels with reference to its (= of the Germ) purification based upon 'each own' correct thinking. Thus "one subject signifies the cause". How are there three conditions?

T 1611 Rm-Zs 828a7-21 如來得阿耨多羅三藐三菩提。

以得菩提者。十力等諸佛如來

法。三十二種諸佛如來作業。

依如來業眾生聞聲。依彼法

故。得清淨因緣出生三寶應

知。是故偈言初句為正因餘三

為淨緣故論曰。自此已後餘殘

論偈。次第依彼四句廣差別說

應知。

Rgvbh 25.13-17 tathāgato 'nuttarāṃ samyaksaṃbodhim abhisaṃbudhya daśabalâdibhir buddhadharmair dvātriṃśadākāraṃ tathāgatakarma kurvan parato ghoṣasaṃniśrayeṇa tadviśuddhim upādāya triratnôtpattipratyayo 'nugantavyaḥ | ity evaṃ trīṇi pratyayaḥ | ataḥ param eṣām eva caturṇāṃ padānām anupūrvam avaśiṣṭena granthena vistaravibhāganirdeśo veditavyaḥ |

Tg phi 88a3-4 de bźin gśegs pa bla na med pa yaṅ dag par rdzogs pa'i byaṅ chub mṅon bar rdzogs par saṅs rgyas nas stobs bcu la sogs pa saṅs rgyas kyi chos rnams kyis de bźin gśegs pa'i phrin las rnam pa sum cu rtsa gñis mdzad pa na | gźan 4 gyi sgra la brten nas de rnam par dag pa la brten nas dkon mchog 'byuṅ ba'i rkyen du rtogs par bya ste | de ltar gsum po 'di ni rkyen yin no || 'di phan chad gźuṅ lhag mas gnas bźi po 'di dag ñid kyis mthar gyis rnam par dbye ba rgyas par ston par rig par bya'o ||

Takasaki 195 The Tathāgata, having realized the Supreme Perfect Enlightenment, manifests the Act of Tathāgata of features, being endowed with the Virtuous Qualities of the Buddha, Powers, etc. This is to be understood as the condition for the origination of the Jewels with reference to the purification of Germ based upon the voice of others. Thus "[the remaining] three are the condition". Hereafter, of these four subjects, a detailed and analytical explanation will be made known in the remaining chapters.

T 1611 Rm-Zs 828a21-27 此 3 以何義。向前偈言 真如有雜垢 及遠離諸垢 佛無量功德 及佛所作業 如是妙境界 是諸佛所知 依此妙法身 出生於三寶 此偈示現何義。如向所說。一

切眾生有如來藏。彼依何義

故。

Rgvbh 25.18-19 tatra samalāṃ tathatām adhikṛtya yad uktaṃ sarvasattvās tathāgatagarbhā iti tat kenârthena |

Tg phi 88a4-5 de la dri ma 5 daṅ bcas pa'i de bźin ñid kyi dbaṅ du mdzad nas sems can thams cad ni de bźin gśegs pa'i sñiṅ po can no źes gsuṅs pa gaṅ yin pa de don gaṅ gi yin źe na |

Takasaki 196 (VII. THE SERMON: ALL LIVING BEINGS ARE POSSESSED OF THE MATRIX OF THE TATHĀGATA.) Now, with reference to 'the Reality mingled with pollution', it is said: All living beings are possessed of the Matrix of the Tathāgata. By which meaning is it said thus?

T 1611 Rm-Zs (no chi)

Rgvbh 26.1-4 buddhajñānântargamāt sattvarāśes tannairmalyasyâdvayatvāt prakṛtyā | bauddhe gotre tatphalasyôpacārād uktāḥ sarve dehino buddhagarbhāḥ || 27 ||

Tg phi (no tib)

Takasaki 197 (Kārikā 5) The multidudes of living beings are included in the Buddha's Wisdom, Their immaculateness is non-dual by nature, Its result manifests itself on the Germ of the Buddha; Therefore, it is said: all living beings are possessed of the Matrix of the Buddha. || 27 ||

T 1611 Rm-Zs 828a27-29 如是說偈言 4 佛法身遍滿 5 真如無差別 皆實有佛性 是故說 6 常有

Rgvbh 26.5-6 saṃbuddhakāyaspharaṇāt tathatāvyatibhedāt | gotrataś ca sadā sarve buddhagarbhāḥ śarīriṇaḥ || 28 ||

Tg phi 88a5-6 rdzogs saṅs sku ni 'phro phyir daṅ || de bźin ñid dbyer med phyir daṅ || rigs yod phyir na lus can 6 kun || rtag tu saṅs rgyas sñiṅ po can ||

Takasaki 197 [What is shown by this śloka?] The Buddha's Body penetrates everywhere, Reality is of undifferentiated nature, And the Germ [of the Buddha] exists [in the living beings]. Therefore, all living beings are always possessed of the Matrix of the Buddha. || 28 ||

T 1611 Rm-Zs 828b1-11 此偈明何義。有三種義。是故

如來說一切時一切眾生有如來

藏。何等為三。一者如來法身

遍在一切 7 諸眾生身。偈言 8佛法身遍 9 滿故。二者 10 如來

真如無差別。偈言 11 真如無

差別故。三者一切眾生皆悉實

有真如佛性。偈言皆實有佛性

故。此三句義。自 12 此下論

依如來藏修多羅。我後時說應

知。如偈本言 一切眾生界 不離諸佛智 以彼淨無垢 性體不二故 依一切諸佛 平等法性身 知一切眾生 皆有如來藏

Rgvbh 26.7-11 samāsatas trividhenârthena sadā sarvasattvās tathāgatagarbhā ity uktaṃ bhagavatā | yad uta sarvasattveṣu tathāgatadharmakāyaparisparaṇârthena tathāgatatathatāvyatibhedârthena tathāgatagotrasaṃbhavârthena ca | eṣāṃ punas trayāṇām arthapadānām uttaratra tathāgatagarbhasūtrânusāreṇa nirdeśo bhaviṣyati | pūrvataraṃ tu yenârthena sarvatrâviśeṣeṇa pravacane sarvâkāraṃ tadarthasūcanaṃ bhavati tad apy adhikṛtya nirdekṣyāmi |

Tg phi 88a6-88b2 mdor bsdun na don rnam pa gsum gyis sems can thams cad ni rtag tu de bźin gśegs pa'i sñiṅ po can no źes bcom ldan 'das kyis gsuṅs te | saṅs rgyas ye śes sems can tshogs źugs phyir || raṅ bźin dri med 7 de ni gñis med de || saṅs rgyas rigs la de 'bras ñer brtags phyir || 'gro kun saṅs rgyas sñiṅ po can du gsuṅs || don de rnam pa thams cad don gaṅ gis gsuṅs rab thams cad du khyad par med par bstan par 'gyur ba de'i dbaṅ du byas te bśad par 1 bya'o || 'di lta ste | sems can thams cad la de bźin gśegs pa'i chos kyi skus 'phro ba'i don daṅ | de bźin gśegs pa'i de bźin ñid rnam par dbyer med pa'i don daṅ | de bźin gśegs pa'i rigs yod pa'i don gyis so || don gyi gnas gsum po 2 'di dag kyaṅ de bźin gśegs pa'i sñiṅ po'i mṅo'i rjes su 'braṅs te 'og nas ston par 'gyur ro ||

Takasaki 198 In short, by three kinds of meaning, it is said by the Lord that all living beings are always possessed of the Matrix of Tathāgata. That is to say, by the following three meanings: the Absolute Body of the Tathāgata penetrates all living beings; the Tathāgata being the Reality, is the undifferentiated whole; and there exists the Germ of the Tathāgata [in every living being]. And of these three subjects, the [detailed] explanation will be made below according to the Tathāgatagarbha-sūtra. Prior to it, however, there is [another] meaning by which this meaning in all its aspects is indicated in the Scripture with no variance anywhere. With reference to that as well, I shall now explain.

T 1611 Rm-Zs 828b12-15 體及因果業 相應及以行 時差別遍處 不變無差別 彼妙義次第 第一真法性 我如是略說 汝今應善知

Rgvbh 26.11-15 uddānam | svabhāvahetvoḥ phalakarmayoga- vṛttiṣv avasthāsv atha sarvagatve | sadâvikāritvaguṇeṣv abhede jñeyo 'rthasaṃdhiḥ paramārthadhātoḥ || 29 ||

Tg phi 88b2-3 sdom ni | ṅo bo rgyu 'bras las ldan 'jug pa daṅ || gnas skabs de bźin kun tu 'gro ba'i don || rtag tu mi 'gyur yon tan dbyer med ni || don dam dbyiṅs 3 kyi dgoṅs don yin źes bya ||

Takasaki 199 (VIII. ANALYSIS OF THE GERM FROM 10 POINTS OF VIEW) Summary: The own nature and the cause, The result, function, union and manifestation, Various states and all-pervadingness, The qualities always unchangeable and non-differential In these [points of view], there should be known The implication of the Absolute Essence. || 29 ||

T 1611 Rm-Zs 828b16-20 此偈示現何義。略說此偈有十

種義。依此十種說第一義實智

境界佛性差別應知。何等為

十。一者體。二者因。三者

果。四者業。五者相應。六者

行。七者時差別。八者 13 遍

一切處。九者不變。十者無差

別。

Rgvbh 26.16-18 samāsato daśavidham artham abhisaṃdhāya paramatattvajñānaviṣayasya tathāgatadhātor vyavasthānam anugantavyam | daśavidho 'rthaḥ katamaḥ | tad yathāsvabhāvârtho hetvarthaḥ phalârthaḥ karmârtho yogârtho vṛttyartho 'vasthāprabhedârthaḥ sarvatragârtho 'vikārârtho 'bhedârthaś ca |

Tg phi 88b3-4 mdor bsdu na don rnam pa bcu la dgoṅs nas | de kho na'i ye śes dam pa'i yul de bźin gśegs pa'i khams rnam par gźag par rig par bya'o || don rnam par bcu gaṅ źe na | 'di lta ste | ṅo bo'i don daṅ | rgyu'i don daṅ | 'bras 4 bu'i don daṅ | las kyi don daṅ | ldan pa'i don daṅ | 'jug pa'i don daṅ | gnas skabs kyis rab tu dbye ba'i don daṅ | kun tu 'gro ba'i don daṅ | mi 'gyur ba'i don daṅ | dbyer med pa'i don to ||

Takasaki 199 In short, with reference to these 10 meanings, there should be understood the various aspects of the Essence of the Tathāgata, which is the sphere of the highest true knowledge. What are the meanings ? They are namely : the own nature [of the Germ]; the cause; the result [of its purification]; the function [towards the purification]; the union [of the Germ]; the manifestation [of the Germ]; the various states [of its manifestation]; all-pervadingness [of the Germ]; unchangeability [of the Germ through various states]; and non-differentiation [of the Germ with the Reality].

T 1611 Rm-Zs 828b20-22 初依體因故。說一偈 自性常不染 如寶 14 空淨水 信法及般若 三昧大悲等

Rgvbh 26.19 tatra svabhāvârthaṃ hetvarthaṃ cârabhya ślokaḥ | sadā prakṛtyasaṃkliṣṭaḥ śuddharatnâmbarâmbuvat | dharmâdhimuktyadhiprajñāsamādhikaruṇânvayaḥ || 30 ||

Tg phi 88b4-5 de la ṅo bo'i don daṅ rgyu'i don las brtsams nas tshigs su bcad pa | rin chen 5 nam mkha' chu dag bźin || rtag tu raṅ bźin ñon moṅs med || chos mos lhag pa'i śes rab daṅ || tiṅ 'dzin sñiṅ rje las byuṅ ba ||

Takasaki 200 (I. SVABHĀVA & II. HETU) Now, with reference to the meaning of 'own nature'and 'cause' there is one śloka. (Kārikā 6) [The Matrix of the Tathāgata] is always undefiled by nature, Like the pure jewel, the sky and water; It follows after the faith in the Doctrine, The highest Intellect, Meditation and Compassion. || 30 ||

T 1611 Rm-Zs 828b23-25 此初半偈示現何義。偈言 自在力不變 思實體柔軟 寶空水功德 相似相對法

Rgvbh 27.1-3 tatra pūrveṇa ślokârdhena kiṃ darśayati | prabhāvânanyathābhāvasnigdhabhāvasvabhāvataḥ | cintāmaṇinabhovāriguṇasādharmyam eṣu hi || 31 ||

Tg phi 88b5-6 de la tshigs su bcad pa phyed sṅa mas ci bstan źe na | mthu daṅ gźan du mi 'gyur daṅ || brlan pa'i ṅo bo raṅ bźin phyir || 6 'di dag nor bu rin chen mkha' || chu yi yon tan chos mthun ñid ||

Takasaki 200 (§1. The Nature of the Essence of the Tathāgata.) Here, what is shown by the former half of this śloka? Because of its own nature of power, Identity, and being moist; in these [three points] [The Essence of the Tathāgata has] a resemblance To the quality of the wish-fulfilling jewel, the sky and water. || 31 ||

T 1611 Rm-Zs 828b26-28 此偈明何義。向說三種義。彼

三種義。次第依於自相同相。

如來法身三種清淨功德。如如

意寶珠虛空淨水。相似相對法

應知。

Rgvbh 27.4-5 ya eta trayo 'tra pūrvam uddiṣṭā eṣu triṣu yathāsaṃkhyam eva svalakṣaṇaṃ sāmānyalakṣaṇaṃ cârabhya tathāgatadhātoś cintāmaṇinabhovāriviśuddhiguṇasādharmyaṃ veditavyam |

Tg phi 88b6-7 gsum po 'di dag ni 'dir sṅar bstan zin pa ste | gsum po 'di dag la go rims ji lta ba bźin kho nar raṅ gi mtshan ñid daṅ spyi'i mtshan ñid las brtsams nas de bźin gśegs pa'i khams yid 7 bźin gyi nor bu daṅ | nam mkha' daṅ | chu rnam par dag pa'i yon tan daṅ | chos mthun pa ñid du rig par bya'o ||

Takasaki 201 'In these' three [points], which are already mentioned above, the resemblance of the Essence of the Tathāgata to the purified quality of the wish-fulfilling jewel, the sky and water, respectively, should be known with reference to its particular and common characteristics.

T 1611 Rm-Zs 828b28-29 此明何義。思者依如來法身。

所思所修皆悉成就故。

Rgvbh 27.5-7 tatra tathāgatadharmakāye tāvac cintitârthasamṛddhyādiprabhāvasvabhāvatāṃ svalakṣaṇam ārabhya cintāmaṇiratnasādharmyaṃ veditavyam |

Tg phi 88b7-89a1 de la re źig de bźin gśegs pa'i chos kyi sku la ni bsam pa'i don grub pa la sogs pa mthu'i ṅo bo ñid raṅ gi mtshan ñid las bsams nas yid 1 || bźin gyi nor bu daṅ chos mthun pa ñid du rig par bya'o ||

Takasaki 201 Now, first of all, a resemblance to the wish-fulfilling jewel is to be known of the Absolute Body of the Tathāgata, with reference to its particular characteristic, the own nature of powers, fulfillment of desired objects etc.

T 1611 Rm-Zs (no chi)

Rgvbh 27.7-9 tathatāyām ananyathābhāvasvabhāvatāṃ svalakṣaṇam ārabhyâkāśasādharmyaṃ veditavyam | tathāgatagotre sattvakaruṇāsnigdhasvabhāvatāṃ svalakṣaṇam ārabhya vārisādharmyaṃ veditavyam |

Tg phi 89a1-2 de bźin ñid la ni gźan du ma yin pa ñid kyi raṅ gi ṅo bo'i raṅ gi mtshan ñid las brtsams nas nam mkha' daṅ chos mthun pa ñid du rig par bya'o || de bźin gśegs pa'i rigs la ni sems 2 can la sñiṅ brtse bas brlan pa'i raṅ gi ṅo bo ñid kyi mtshan ñid las brtsams nas chu daṅ chos mthun pa ñid du rig par bya'o ||

Takasaki 201 A resemblance to the sky is to be known of the Reality, with reference to its own nature of identity [everywhere] as the particular characteristic. A resemblance to water is to be known of the Germ of the Tathāgata, with reference to its moist nature of mercy towards living beings as the particular characteristic.

T 1611 Rm-Zs (no chi)

Rgvbh 27.9-11 sarveṣāṃ câtra sadâtyantaprakṛtya nupakliṣṭatāṃ prakṛtipariśuddhiṃ sāmānyalakṣaṇam ārabhya tad eva cintāmaṇinabhovāri viśuddhiguṇasādharmyaṃ veditavyam |

Tg phi 89a2-3 dir thams cad kyaṅ rtag tu raṅ bźin gyis śin tu ñe bar ñon moṅs pa med pa raṅ bźin gyis yoṅs su dag pa'i spyi'i mtshan ñid las brtsams nas de 3 ñid yid bźin gyi nor bu daṅ | nam mkha' daṅ chu rnam bar dag pa'i yon tan daṅ | chos mthun par rig par bya'o ||

Takasaki 201 And now, of all these, with reference to their being undefiled always, absolutely, by nature, i.e., the innate purity as the common characteristic, this very resemblance [of the Essence] to the purified qualities of wish-fulfilling jewel, the sky and water is to be understood.

T 1611 Rm-Zs 828c1-3 後半偈者示現何義。偈言 有四種障礙 謗法及著我 怖畏世間苦 捨離諸眾生

Rgvbh 27.12-14 tatra pareṇa ślokârdhena kiṃ darśitaṃ | caturdhâvaraṇaṃ dharmapratigho 'py ātmadarśanam | saṃsāraduḥkhabhīrutvaṃ sattvârthaṃ nirapekṣatā || 32 ||

Tg phi 89a3-4 de la tshigs su bcad pa phyed 'og mas ci bstan źe na | chos la khoṅ khro bdag lta daṅ || 'khor ba'i sdug bsṅal gyis 'jigs daṅ || sems 4 can don la ltos med pa ||

Takasaki 201 (§2. Obstructions and Causes of Purification). Now, what is shown by the latter half of the śloka (v. 30)? There are four kinds of Obstructions Enmity to the Doctrine and perception of the Self, Fear of Suffering in this world, And indifference to the profit of living beings ; || 32 ||

T 1611 Rm-Zs 828c4-6 此偈明何義。偈言 闡提及外道 聲聞及自覺 信等四種法 清淨因應知

Rgvbh 27.15-16 icchantikānāṃ tīrthyānāṃ śrāvakāṇāṃ svayaṃbhuvām | adhimuktyādayo dharmāś catvāraḥ śuddhihetavaḥ || 33 ||

Tg phi 89a4 'dod chen mu stegs ñan thos daṅ || raṅ byuṅ rnams kyi sgrib rnam bźin || dag rgyu lhag par mos pa la || sogs pa'i chos ni rnam bźi ñid ||

Takasaki 202 [These are respectively] of the Icchantikas, Of the Heretics, the Ṥrāvakas and the Pratyekabuddhas ; The virtues, the faith [in the Doctrine] etc., are The four Causes of purification. || 33 ||

T 1611 Rm-Zs 828c7-9 此偈明何義。略說一切眾生界

中有三種眾生。何等為三。一

者求有。二者遠離求有。三者

不求彼二。

Rgvbh 27.17-18 samāsata ime trividhāḥ satvāḥ sattvarāśau saṃvidyante | bhavâbhilāṣiṇo vibhavâbhilāṣiṇas tadubhayânabhilāṣiṇaś ca |

Tg phi 89a4-5 mdor bsdu na sems can gyi tshogs na sems can gyi rnam pa 'di gsum yod de | srid pa 5 'dod pa daṅ | srid pa daṅ bral bar 'dod pa daṅ | de gñis ka mṅon par mi 'dod pa'o ||

Takasaki 202 In brief there are those three kinds of living beings among their multitudes: 1) those who cling to the worldly life, 2) those who seek for deliverance from it, 3) those who wish neither of both.

T 1611 Rm-Zs 828c9-12 求有有二種何等為二。一者謗

解 脫道無涅槃性。常求住世間

不求證涅槃。二 者於佛法中闡

提同位。以謗大乘故。是故不 增不減經言。

Rgvbh 27.18-28.3 tatra bhavâbhilāṣiṇo dvividhā veditavyāḥ | mokṣamārgapratihatâśā aparinirvāṇagotrakāḥ sattvā ye saṃsāram evêcchanti na nirvāṇaṃ tanniyatipatitāś cêhadhārmikā eva | tad ekatyā mahāyānadharmavidviṣo yān adhikṛtyaitad uktaṃ bhagavatā |

Tg phi 89a5-6 de la srid pa 'dod pa ni rnam pa gñis su rig par bya ste | thar pa'i lam daṅ źe 'gras pa yoṅs su mya ṅan las mi 'da' ba'i rigs can gyi sems can 'khor ba ñid 6 'dod kyi | mya ṅan las 'das pa ni ma yin pa gaṅ dag yin pa daṅ | der ṅes par lhuṅ ba chos 'di pa ñid de dag las kha cig theg pa chen po'i chos la sdaṅ ba ste | gaṅ gi dbaṅ du mdzad nas | bcom ldan 'das kyis

Takasaki 202-203 Of them, 1) those who cling to the worldly life should be known as twofold. a) The people whose intention is against the path to Emancipation and who never belong to the family of the perfect Nirvāṇa, Those are only seeking for Phenomenal Life and not for Nirvāṇa. And b) Those people who, although belonging to this Our Religion, have definitely fallen into the former's way. Some of these are hostile to the Doctrine of the Great Vehicle. With reference to them, the Lord said as follows:

T 1611 Rm-Zs 828c12-16 舍利弗。若有比丘比丘尼優婆 塞優婆夷。若起一見若起二

見。諸佛如來非 彼世尊。如是

等人非我弟子。舍利弗。是人

以 起二見因緣。從闇入闇從冥

入冥。我說是等 名一闡提故。

偈言謗法故。闡提故。

Rgvbh 28.3-4 nâhaṃ teṣāṃ śāstā na te mama śrāvakāḥ | tān ahaṃ śāriputra tamasas tamo 'ntaram andhakārān mahândhakāragāminas tamobhūyiṣṭhā iti vadāmi |

Tg phi 89a6-7 ṅa ni de dag gi ston pa ma yin la || de dag 7 kyaṅ ṅa'i ñan thos ma yin no || śā ri'i bu de dag ni mun pa bas kyaṅ ches mun pa chen por 'gro ba mun pa chen po daṅ ldan pa'o źes pa smra'o źes gsuṅs pa'o ||

Takasaki 203 "I am not their teacher; they are not my pupils. O Ṥāriputra, I say of them that they are chiefly filled with darkness, as migrating from darkness to another darkness, from glōm to greater glōm".

T 1611 Rm-Zs 828c16-20 遠離求有 者。亦有二種。何等

為二。一者無求道方便。二 者有求道方便。無求道方便者。

亦有二種。何等為二。一者多

種外道種種邪計。謂僧佉衛世

師尼揵陀若提子等。無求道方

便。

Rgvbh 28.5-7 tatra vibhavâbhilāṣiṇo dvividhāḥ | anupāyapatitā upāyapatitāś ca | tatrânupāyapatitā api trividhāḥ | itobāhyā bahunānāprakārāś carakaparivrājakanirgranthiputraprabhṛtayo 'nyatīrthyāḥ |

Tg phi 89a7-89b1 de la srid pa daṅ bral bar 'dod pa ni rnam pa gñis te | thabs ma yin pa la źugs pa daṅ | thabs 1 la źugs pa'o || de la thabs ma yin pa la źugs pa la yaṅ rnam pa gsum ste | 'di las phyi rol du gyur pa tsa ra ka daṅ | kun tu rgyu daṅ | gcer bu pa la sogs pa'i rnam pa du ma'i mu stegs pa maṅ po daṅ |

Takasaki 203 Next, 2) 'those who seek for deliverance from this worldly life' are also twofold. a) Those who have fallen into a methodless way and b) 'those who are in [the correct] method'. Here, 'those who are of no method' are again divided into three. i) Outsiders of this Religion, i.e. various kinds of Heretics, i.e. the Carakas, the Parivrājakas i, the Jains, etc.

T 1611 Rm-Zs 828c20-23 二者於佛法中同外道行。雖信

佛法而顛倒取。彼何者是。謂

犢子等。見身中有我等。不信

等一義諦。不信真如法空。佛

說彼人無異外道。

Rgvbh 28.7-10 ihadhārmikāś ca tatsabhāgacaritā eva śrāddhā api durgṛhītagrāhiṇaḥ | te ca punaḥ katame | yad uta pudgaladṛṣṭayaś ca paramārthânadhimuktā yān prati bhagavatā śūnyatânadhimukto nirviśiṣṭo bhavati tīrthikair ity uktam |

Tg phi 89b1-2 de daṅ mthun par spyod pa chos 'di pa ñid dad pa yod 2 kyaṅ | ṅes par gzuṅ dka' ba'i lta ba 'dzin pa ste | de dag kyaṅ gaṅ źe na | 'di lta ste | don dam pa la mi mos pa gaṅ zag tu lta ba ste | gaṅ la bcom ldan 'das kyis stoṅ pa ñid la mos pa med pa ni mu stegs pa dag daṅ khyad par med pa yin no źes gsuṅs pa daṅ |

Takasaki 203 ii) & iii) Insiders of Our Religion, but whose conduct is in common with the Heretics. They, though being faithful in [Buddhism], take hold of bad conceptions. Then, what are they ? They are namely, ii) those who have the perception of the substantial Ego and have no faith in the Highest Truth. With reference to them, the Lord said :"One who has no faith in Non-substantiality is not different from the Heretics".

T 1611 Rm-Zs 828c23-29 復有計空為有。以我相憍慢

故。何以故。以如來為說空解

脫門令得覺知。而彼人計唯空

無實。為彼人故。寶積經中佛

告迦葉。寧見計我如須彌山。

而不用見憍慢眾生計空為有。

迦葉一切邪見解空得離。若見

空為有。彼不可化令離世間

故。偈言及著我故。及外道

故。

Rgvbh 28.10-12 śūnyatādṛṣṭayaś câbhimānikā yeṣām iha tadvimokṣamukhe 'pi śūnyatāyāṃ mādyamānānāṃ śūnyataiva dṛṣṭir bhavati yān adhikṛtyâha | varaṃ khalu kāśyapa sumerumātrā pudgaladṛṣṭir na tv evâbhimānikasya śūnyatādṛṣṭir iti |

Tg phi 89b3-4 mṅon pa'i ṅa rgyal can stoṅ ba ñid du lta ba ste | 'di la stoṅ pa ñid du lta ba gaṅ dag de'i rnam par thar pa'i sgo la yaṅ stoṅ pa ñid du lta par 'gyur ba gaṅ gi dbaṅ du mdzad nas | 'od sruṅs gaṅ zag tu lta ba ri rab tsam ni bla'i | mṅon pa'i ṅa rgyal can ston pa ñid du lta ba ni de 4 lta ma yin no źes gsuṅs pa yin no ||

Takasaki 204 iii) Those who have the conception of the Non-substantiality and are proud of it are doubtless at the dōr of Emancipation through the Non-substantiality in this religion. But as they are intoxicated with this Non-substantiality, it follows for them that Non-substantiality itself becomes a [wrong] conception. With reference to these, he (= the Lord) said [in the Scripture] : "O Kaśyapa, really even such a conception which maintains substantial Ego as much as Mt. Sumeru is better than the conception of Non-substantiality on the part of those who are proud of it".

T 1611 Rm-Zs 828c29-829a3 有方便求道者。亦有二種。何

等為二。一者聲聞。偈言怖畏

世間苦 1 故。聲 2 聞故。二者

辟支佛。偈言捨離諸眾生故。

及自覺故。

Rgvbh 28.12-13 tatrôpāyapatitā api dvividhāḥ | śrāvakayānīyāś ca samyaktvaniyāmam avakrāntāḥ pratyekabuddhayānīyāś ca |

Tg phi 89b4 de la thabs la źugs pa la yaṅ rnam pa gñis te | ñan thos kyi theg pa daṅ mthun pa yaṅ dag par ṅes pa ñid du źugs pa daṅ | raṅ saṅs rgyas kyi theg pa daṅ mthun pa'o ||

Takasaki 204 Here, b 'those who are in [the correct] method' are again twofold. i) Those who belong to the Vehicle of the Ṥrāvaka and ii) those who belong to the Vehicle of the Pratyekabuddha. [Both of them] have proceeded on the fixed way of rightfulness.

T 1611 Rm-Zs 829a3-7 不求彼二者。所謂第一利根眾

生諸菩薩摩訶薩。何以故。以

諸菩薩不求彼有如一闡提故。

又亦不同無方便求道種種外道

等故。3 又亦不同有方便求道

聲聞辟支佛等故。

Rgvbh 28.14-16 tadubhayânabhilāṣiṇaḥ punar mahāyānasaṃprasthitāḥ paramatīkṣṇêndriyāḥ sattvā ye nâpi saṃsāram icchanti yathêcchantikā nânupāyapatitās tīrthikâdivan nâpy upāyapatitāḥ śrāvakapratyekabuddhavat |

Tg phi 89b4-6 de gñi ga mṅon par mi 'dod pa ni | theg pa chen 5 po la yaṅ dag par gnas pa mchog tu dbaṅ po rnon po'i sems can te | gaṅ dag 'dod chen pa bźin du 'khor ba yaṅ mi 'dod ciṅ | mu stegs pa la sogs pa ltar thabs ma yin pa la źugs pa yaṅ ma yin la | ñan thos daṅ raṅ saṅs rgyas ltar thabs daṅ 6 ldan par rtogs pa yaṅ ma yin te |

Takasaki 204 And next, 3) 'those who wish neither of both the worldly life and deliverance from it' are the people who are standing firmly amidst the Great Vehicle and are of the highest, talented faculty. They are not seeking for the Phenomenal Life as the Icchantikas do, nor are they those who are in no method like Heretics, nor those who are in the correct method [for deliverance] like Ṥrāvakas and Pratyekabuddhas,

T 1611 Rm-Zs 829a7-10 何以故。以諸菩薩見世間涅槃

道平等故。以不住涅槃求故。

以世間法不能染故。而修行世

間行堅固慈悲涅槃心故。以善

住根本清淨法中故。

Rgvbh 28.16-18 api tu saṃsāranirvāṇasamatâpattimārgapratipannās te bhavanty apratiṣṭhitanirvāṇâśayā nirupakliṣṭasaṃsāragataprayogā dṛḍhakaruṇâdhyāśayapratiṣṭhitamūlapariśuddhā iti |

Tg phi 89b6-7 'on kyaṅ 'khor ba daṅ mya ṅan las 'das pa mñam pa ñid thob pa'i lam du źugs pa ste | de dag mi gnas pa'i mya ṅan las 'das pa la brten pa'i bsam pa can ñe bar ñon moṅs pa med pa'i 'khor ba la brten pa'i sbyor ba can | 7 sñiṅ rje daṅ lhag pa'i bsam pa brtan pa rab tu gnas pa rtsa ba yoṅs su dag par gyur pa yin no ||

Takasaki 204-205 but, having entered the Path to obtain [the intuition of] the equality of this Phenomenal Life with Nirvāṇa, they intend not to stay fixedly in the Nirvāṇa; their activities are based upon Phenomenal Life but without being defiled by it, and their root is perfectly pure as being grounded in the firm Compassion and Superior Intention

T 1611 Rm-Zs 829a10-12 又彼求有眾生一問提人。及佛

法中同闡提位。名為邪定聚眾

生。

Rgvbh 29.1-2 tatra ye sattvā bhavâbhilāṣiṇa icchantikās tanniyatipatitā ihadhārmikā evôcyante mithyātvaniyataḥ sattvarāśir iti |

Tg phi 89b7 de la sems can gaṅ dag srid pa 'dod pa'i 'dod chen po daṅ | der ṅes par lhuṅ ba'i chos 'di pa ñid de | de gñis ni log pa ñid duṅs pa'i sems can gyi phuṅ po źes bya'o ||

Takasaki 205 And here, 1) those people who cling to this wordly life, i.e. the Icchantikas and those who, though belonging to this Our Religion, have definitely fallen into the former's way are called (A) the group of people who conform in the wrong way.

T 1611 Rm-Zs 829a12-15 又遠離求有眾生中。墮無方便

求道眾生。名為不定聚眾生。

又遠離求有眾生中。求離世間

方便求道聲聞辟支佛。及不求

彼二。平等道智菩薩摩訶薩。

名為正定聚眾生。

Rgvbh 29.3-5 ye vibhavâbhilāṣiṇo 'py anupāyapatitā ucyante 'niyataḥ sattvarāśir iti | ye vibhavâbhilāṣiṇa upāyapatitās tadubhayânabhilāṣiṇaś ca samatâptimārgapratipannās ta ucyante samyaktvaniyataḥ sattvarāśir iti |

Tg phi 90a1-2 1 || gaṅ dag srid pa daṅ bral bar 'dod kyaṅ thabs ma yin pa la źugs pa de dag ni | ma ṅes pa'i sems can gyi phuṅ po źes bya'o || gaṅ dag srid pa daṅ bral bar 'dod pa thabs la źugs pa daṅ | de gñis ka mṅon par mi 'dod pa mñam pa ñid thob 2 pa'i lam du źugs pa de dag ni yaṅ dag pa ñid du ṅes pa'i sems can gyi phuṅ po źes bya'o ||

Takasaki 205 2-a) 'Those people who seek for deliverance from the worldly life but have no method' are called (B) the group of people unconformed. 2-b) 'Those people who seek for deliverance with the correct method' and 3) 'those who wish neither of both' and have entered the path through which [the intuition of] the equality [of the Phenomenal Life with the Nirvāṇa] is attained are called (C) the group of people who conform in the right way.

T 1611 Rm-Zs 829a16-18 又除心於無障礙道大乘眾生。

餘有四種眾生何等為四。一者

闡提。二者外道。三者聲聞。

四者辟支佛。

Rgvbh 29.5-7 tatra mahāyānasaṃprasthitān sattvān anāvaraṇagāminaḥ sthāpayitvā ya ito 'nye sattvās tad yathā | icchantikās tīrthyāḥ śrāvakāḥ pratyekabuddhāś ca |

Tg phi 90a2-3 de la theg pa chen po la yaṅ dag par rab tu gnas pa'i sems can gyi sgrib pa med pa rtogs pa ma gtogs pa gźan sems can rnam pa bźi po 'di dag ste | 'di lta ste | 'dod chen pa 3 daṅ | mu stegs pa daṅ | ñan thos daṅ | raṅ saṅs rgyas te |

Takasaki 205 Of these [groups of living beings], keeping aside those people who stand firmly in the Great Vehicle and follow the unobstructed way, other people are [fourfold], i.e. the Icchantikas, the Heretics, the Ṥrāvakas and the Pratyekabuddhas.

T 1611 Rm-Zs 829a18-19 彼四眾生有四種障故。不能證

故。不能會故。不能見如來之

性。何等為四。

Rgvbh 29.7-8 teṣām imāni catvāry āvaraṇāni tathāgatadhātor anadhigamāyâsākṣātkriyāyai saṃvartante | katamāni ca catvāri |

Tg phi 90a3 de dag la ni de bźin gśegs pa'i khams mi rtog pa daṅ | mṅon sum du byed par mi 'gyur ba'i sgrib pa 'di bźin yaṅ dag par gnas so || bźi gaṅ źe na |

Takasaki 205 Of these [four groups], there are four kinds of Obstructions on account of which they cannot understand or realize the Essence of the Tathāgata. What are then the four Obstructions?

T 1611 Rm-Zs 829a20-23 一者謗大乘法一闡提障。此障

對治。謂諸菩薩摩訶薩信 4 大

乘故。偈言信法故。二者橫計

身中有我諸外道障。此障對

治。謂諸菩薩摩訶薩修行般若

波羅蜜故。偈言及般若故。

Rgvbh 29.8-11 tad yathā mahāyānadharmapratigha icchantikānām āvaraṇaṃ yasya pratipakṣo mahāyānadharmâdhimuktibhāvanā bodhisattvānām | dharmeṣv ātmadarśanam anyatīrthānām āvaraṇaṃ yasya pratipakṣaḥ prajñāpāramitābhāvanā bodhisattvānām |

Tg phi 90a3-5 gaṅ gi gñen por byaṅ 4 chub sems dpa' rnams theg pa chen po'i chos la mos pa sgom pa theg pa chen po'i chos la sdang ba 'dod chen pa rnams kyi sgrib pa daṅ | gaṅ gi gñen por byaṅ chub sems dpa' rnams śes rab kyi pha rol tu phyin pa sgom pa chos rnams la bdag tu lta ba gźan mu stegs can rnams kyi sgrib pa 5 daṅ |

Takasaki 205 That is to say, 1) the enmity to the Doctrine of the Great Vehicle. This is the Obstruction of the Icchantikas, and its Antidote is the practice of the faith in the Doctrine of the Great Vehicle by the Bodhisattvas. 2) The conception of the Self on the separate elements. This is the Obstruction of the Heretics, and its Antidote is the practice of Supremacy in the transcendental Intellect by the Bodhisattvas.

T 1611 Rm-Zs 829a23-26 三者怖畏世間諸苦聲聞人障。

此障對治。謂諸菩薩摩訶薩修

行虛空藏首楞嚴等諸三昧故。

偈言三昧故。

Rgvbh 29.11-12 saṃsāre duḥkhasaṃjñā duḥkhabhīrutvaṃ śrāvakayānikānām āvaraṇaṃ yasya pratipakṣo gaganagañjâdisamādhibhāvanā bodhisattvānām |

Tg phi 90a5 gaṅ gi gñen por byaṅ chub sems dpa' rnams nam mkha' mdzod la sogs pa'i tiṅ ṅe 'dzin sgom pa 'khor ba la sdug bsṅal bar rab tu śes śiṅ sdug bsṅal gyis 'jigs pa ñan thos kyi theg pa rnams kyi sgrib pa daṅ |

Takasaki 205-206 3) The notion of Suffering [or rather] the fear of Suffering in Phenomenal Life.This is the Obstruction of those who belong to the Vehicle of the Ṥrāvaka and its Antidote is the practice of Meditations, Gaganagañjā etc., by the Bodhisattvas.

T 1611 Rm-Zs 829a26-28 四者背捨利益一切眾生捨大悲

心辟支佛障。此障對治。謂諸

菩薩摩訶薩修行大悲。為利益

眾生故。偈言大悲故。

Rgvbh 29.12-14 sattvârthavimukhatā sattvârthanirapekṣatā pratyekabuddhayānikānām āvaraṇaṃ yasya pratipakṣo mahākaruṇābhāvanā bodhisattvānām iti |

Tg phi 90a5-6 gaṅ gi gñen por byaṅ chub sems dpa' rnams 6 sñiṅ rje chen po sgom pa sems can gyi don la rgyab kyis phyogs śiṅ sems can gyi don la mi ltos pa ñid raṅ saṅs rgyas kyi theg pa pa rnams kyi sgrib pa ste |

Takasaki 206 4) Aversion to the profit of living beings or Indifference to the profit of living beings. This is the Obstruction of those who belong to the Vehicle of the Pratyekabuddha and its Antidote is the practice of Great Compassion. by the Boddhisattvas.

T 1611 Rm-Zs 829a28-b4 是名四種障。障四種眾生。為

對治彼四種障故。諸菩薩摩訶

薩信修行大乘等四種對治法。

得無上清淨法 5 身。到第一彼

岸。何以故。依此四種清淨法

界修習善法。此是諸佛隨順法

子於佛家生。是故偈言

Rgvbh 29.15-18 etac caturvidham āvaraṇam eṣāṃ caturvidhānāṃ sattvānāṃ yasya pratipakṣān imāṃś caturo 'dhimuktyādīn bhāvayitvā bodhisattvā niruttarârthadharmakāyaviśuddhiparamatām adhigacchanty ebhiś ca viśuddhisamudāgamakāraṇaiś caturbhir anugatā dharmarājaputrā bhavanti tathāgatakule | katham iti |

Tg phi 90a6-7 gaṅ gi gñen bor mos pa la sogs pa'i chos 'di bźi bsgoms nas byaṅ chub sems dpa' rnams bla na med pa'i don chos kyi sku 7 rnam par dag pa mthar phyin pa thob par 'gyur ba sems can rnam pa 'di bźi'i sgrib pa ni rnam pa bźi po 'di dag yin no || rnam par dag pa bźi 'grub pa'i rgyu bźi po 'di dag daṅ ldan pa ni de bźin gśegs pa'i rigs su chos kyi rgyal po'i sras su 'gyur ro || ji ltar źe na |

Takasaki 206 These are the four kinds of Obstructions of the four kinds of living beings. And having practised the four kinds of Antidotes to these Obstructions, i.e. the faith [in the Doctrine of the Great Vehicle] etc., the Bodhisattvas attain the highest purity, the highest truth, i.e. the Absolute Body. And, accompanied by these four causes of origination of purity, they become the sons of the Religious King in the Buddha's family. How are they? It is said:

T 1611 Rm-Zs 829b5-6 大乘信為子 般若以為母 禪胎大悲乳 諸佛如實子

Rgvbh 29.19-30.2 bījaṃ yeṣām agrayānâdhimuktir mātā prajñā buddhadharmaprasūtyai | garbhasthānaṃ dhyānasaukhyaṃ kṛpôktā dhātrī putrās te 'nujātā munīnām || 34 ||

Tg phi 90a7-90b1 theg 1 mchog la mos sa bon śes rab ni || saṅs rgyas chos skyed ma daṅ bsam gtan gyi || bde ba'i mṅal gnas sñiṅ rje'i ma ma can || gaṅ yin de dag thub pa'i rjes skyes sras ||

Takasaki 207 Those whose seed is the faith in the highest Vehicle, Whose mother is the transcendental Intellect, On account of the origination of Buddha's Doctrine; Whose abiding womb is the blissful meditation And whose nurse is called Mercy; They are the sons, the after-comers of the Buddhas. || 34 ||

T 1611 Rm-Zs 829b7-10 偈言信等四種法清淨因應知

故。又依果業 故。說一偈 淨我樂常等 彼岸功德果 厭苦心涅槃 欲願等諸業

Rgvbh 30.3-5 tatra phalârthaṃ karmârthaṃ cârabhya ślokaḥ | śubhâtmasukhanityatvaguṇapāramitā phalam | duḥkhanirviccham aprāpticchandapraṇidhikarmakaḥ || 35 ||

Tg phi 90b1-2 de la 'bras bu'i don daṅ las kyi don las brtsams te tshigs su bcad pa | gtsaṅ bdag bde 2 daṅ rtag ñid kyi || yon tan pha rol phyin pa 'bras || sdug bsṅal yid 'byuṅ źi thob par || 'dun daṅ smon pa'i las can no ||

Takasaki 207 (III. PHALA & IV KARMAN) Now, with reference to the meaning of 'result' and 'function', there is one śloka. (Kārikā 7) The Supreme Virtues of Purity, Unityss, Bliss and Eternity; [These] are its results [of the purification]; [Towards this purification] it has the functions, Aversion to Suffering, longing for and praying for the acquisition of Quiescence. || 35 ||

T 1611 Rm-Zs 829b11-13 此初半偈示現何義。偈言 略說四句義 四種顛倒法 於法身中倒 修行對治法

Rgvbh 30.6-8 tatra pūrveṇa ślokârdhena kiṃ darśitam | phalam eṣāṃ samāsena dharmakāye viparyayāt | caturvidhaviparyāsapratipakṣaprabhāvitam || 36 ||

Tg phi 90b2-3 de la tshigs su bcad pa phyed sṅa mas ci bstan źe na | 'di dag 'bras ni mdor bsdu na || chos kyi sku la phyin ci log | rnam pa bźi las 3 bzlog pa yi || gñen pos rab tu phye ba ñid ||

Takasaki 208 (§1. The Four Supreme Virtues as the Result of Purification.) Here, what is shown by the former half of this śloka? Because of the change of value in the Absolute Body, The results of these [4 causes] are, in short, [The Purity, etc.] represented as the Antidote To the four kinds of delusion. || 36 ||

T 1611 Rm-Zs 829b14-17 此偈明何義。彼信等四法。如

來法身因此能清淨。彼向說四

種法。彼次第略說對治四顛

倒。如來法身四種功德波羅蜜

果應知。偈言略說四句義故。

Rgvbh 30.9-11 ya ete 'dhimuktyādayaś catvāro dharmās tathāgatadhātor viśuddhihetava eṣāṃ yathāsaṃkhyam eva samāsataś caturvidhaviparyāsaviparyayapratipakṣeṇa caturākārā tathāgatadharmakāyaguṇapāramitā phalaṃ draṣṭavyam |

Tg phi 90b3-4 mos pa la sogs pa'i de bźin gśegs pa'i khams rnam par dag pa'i rgyur bśad pa'i chos bźi po gaṅ yin pa de dag gi 'bras bu ni mdor bsdu na | go rims ji lta ba bźin du phyin ci log rnam pa bźi las bzlog pa'i gñen 4 por de bźin gśegs pa'i chos kyi sku la yon tan gyi pha rol tu phyin pa rnam pa bźir blta'o ||

Takasaki 208 Those terms, 'the faith'. etc., have been taught as the causes of purification of the Essence of the Tathāgata. 'Of these [four causes]', in brief, the four kinds of Supreme Virtues of the Absolute Body of the Tathāgata are to be understood as 'the results' on account of their being Antidotes to the opposites of four kinds of delusion, respectively.

T 1611 Rm-Zs 829b17-21 此明何義。謂於色等無常事中

起於常想。於苦法中起於樂

想。於無我中起於我想。於不

淨中起於淨想。是等名為四種

顛倒應知。偈言四種顛倒法

故。為對治此四種顛倒故。有

四種非顛倒法應知。

Rgvbh 30.11-13 tatra yā rūpâdike vastuny anitye nityam iti saṃjñā | duḥke sukham iti | anātmany ātmêti | aśubhe śubham iti saṃjñā | ayam ucyate caturvidho viparyāsaḥ | etadviparyayeṇa caturvidha evâviparyāso veditavyaḥ |

Tg phi 99b4-5 de la gaṅ źig gzugs la sogs pa'i dṅos po mi rtag pa la rtag go sñam par 'du śes pa daṅ | sdug bsṅal la bde'o sñam pa daṅ | bdag med pa la bdag go sñam pa 5 daṅ | mi gtsaṅ ba la gtsaṅ ṅo sñam par 'du śes pa 'di ni phyin ci log rnam pa bźi źes brjod la |

Takasaki 208 Now, there is a notion of being eternal, blissful, of substantial Ego, of being pure regarding the separate things consisting of form and others which are really non-eternal, full of sufferings, of no substantial Ego and impure, respectively. Such a notion is called 'the fourfold delusion'.

T 1611 Rm-Zs 829b21-27 何等為四。謂於色等無常事中

生無常想苦想無我想不淨想

等。是名四種不顛倒對治應

知。偈言修行對治法故。如是

四種顛倒對治。依如來法身。

復是顛倒應知。偈言於法身中

倒故。對治此倒說有四種如來

法身功德波羅蜜果。

Rgvbh 30.13-17 katamaś caturvidhaḥ | yā tasminn eva rūpâdike vastuny anityasaṃjñā | duḥkhasaṃjñā | anātmasaṃjñā | aśubhasaṃjñā | ayām ucyate caturvidhaviparyāsaviparyayaḥ | sa khalv eṣa niyâdilakṣaṇaṃ tathāgatadharmakāyam adhikṛtyêha viparyāso 'bhipreto yasya pratipakṣeṇa caturākārā tathāgatadharmakāyaguṇapāramitā vyavasthāpitā |

Tg phi 90b5-6 'di las bzlog pa la ni phyin ci ma log pa rnam pa bźi ñid du rig par bya'o || rnam pa bźi gaṅ źe na | gzugs la sogs pa'i dṅos po de ñid la mi rtag pa'i 'du śes daṅ | sdug 6 bsṅal ba'i 'du śes daṅ | bdag med pa'i 'du śes daṅ | mi gtsaṅ ba'i 'du śes gaṅ yin pa ste | 'di ni phyin ci log rnam pa bźi las bzlog pa'o || de yaṅ rtag pa la sogs pa'i mtshan ñid de bźin gśegs pa'i chos kyi sku'i dbaṅ du byas te | 'dir phyin ci log tu 'dod do ||

Takasaki 208-209 Being opposite to this notion, there should be known 'the fourfold non-delusion'. Which four? That is to say, the notion of being non-eternal, full of sufferings, of no substantial Ego, and impure regarding just those separate things of form, etc. Such a notion is called the fourfold Opposite of delusion. And again, this very [notion of non-delusion] is implied as 'delusion' with reference to the Absolute Body of the Tathāgata whose characteristics are eternal, etc.

T 1611 Rm-Zs 829b27-28 何等為四。所謂常波羅蜜樂波

羅蜜我波羅蜜淨波羅蜜應知。

偈言修行對治法故。

Rgvbh 30.17-18 tad yathā nityapāramitā sukhapāramitâtmapāramitā śubhapāramitêti | eṣa ca grantho vistareṇa yathāsūtram anugantavyaḥ |

Tg phi 90b6-91a1 gaṅ gi gñen 7 bor de bźin gśegs pa'i chos kyi sku'i yon tan gyi pha rol tu phyin pa rnam pa bźi rnam par gźag pa ste 'di lta ste | rtag pa'i pha rol tu phyin pa daṅ | bde ba'i pha rol tu phyin pa daṅ | bdag gi pha rol tu phyin pa daṅ | gtsaṅ ba'i pha rol tu phyin pa'o || gźuṅ 'di yaṅ 1 || rgya cher ni mdo ji lta ba bźin rtogs par bya ste |

Takasaki 209 Being the Antidote of this notion, there is established the fourfold Supreme Virtue of the Absolute Body of the Tathāgata. That is to say, the Supreme Eternity, the Supreme Bliss, the Supreme Unity, and the Supreme Purity. And this subject is to be known in detail according to the Scripture.

T 1611 Rm-Zs 829b28-c2 是故聖者勝鬘經言。世尊。凡

夫眾生於五陰法起顛倒想。謂

無常常想。苦有樂想。無我我

想。不淨淨想。

Rgvbh 30.19-20 viparyastā bhagavan sattvā upātteṣu pañcasûpādānaskandheṣu | te bhavanty anitye nityasaṃjñinaḥ | duḥkhe sukhasaṃjñinaḥ | anātmany ātmasaṃjñinaḥ | aśubhe śubhasaṃjñinaḥ |

Tg phi 91a1-2 bcom ldan 'das sems can rnams ni zin pa'i ñe bar len pa'i phuṅ po lṅa po rnams la phyin ci log tu gyur pa ste | de dag ni mi rtag pa la rtag par 'du śes pa | sdug bsṅal ba la bde bar 'du śes pa | 2 bdag med pa la bdag tu 'du śes pa | mi gtsaṅ ba la gtsaṅ bar 'du śes pa lags so ||

Takasaki 209 [It runs as follows]: "O Lord, the people have a miscomprehension regarding the phenomenal things consisting of five personality aggregates which cling to existence so. They have a notion of eternity on the non-eternal things, a notion of bliss regarding painful things, of substantial Ego regarding non-substantial things, and have a notion of purity regarding impure things.

T 1611 Rm-Zs 829c2-3 世尊。一切阿羅漢辟支佛空智

者。於一切智境界及如來法身

本所不見。

Rgvbh 30.21-31.1 sarvaśrāvakapratyekabuddhā api bhagavan śūnyatājñānenâdṛṣṭapūrve sarvajñajñānaviṣaye tathāgatadharmakāye viparyastāḥ |

Tg phi 91a2-3 bcom ldan 'das ñan thos daṅ raṅ saṅs rgyas thams cad kyaṅ stoṅ pa ñid kyi ye śes kyis sṅar ma mthoṅ ba | thams cad mkhyen pa ñid kyi ye śes kyi yul de bźin gśegs pa'i 3 chos kyi sku la phyin ci log tu gyur pa'o ||

Takasaki 209 Even all the Ṥrāvakas and Pratyekabuddhas, O Lord, also have a miscomprehension in regard to the Absolute Body of the Tathāgata which is the sphere of the Wisdom of Omniscience and has never been seen before just because of their knowledge of Non-substantiality.

T 1611 Rm-Zs 829c3-6 若有眾生。信佛語故。於如來

法身起常想樂想我想淨想。世

尊。彼諸眾生非顛倒見。是名

正見。何以故。

Rgvbh 31.1-3 ye bhagavan sattvāḥ syur bhagavataḥ putrā aurasā nityasaṃjñina ātmasaṃjñinaḥ sukhasaṃjñinaḥ śubhasaṃjñinas te bhagavan sattvāḥ syur aviparyastāḥ | syus te bhagavan samyagdarśinaḥ | tat kasmād dhetoḥ |

Tg phi 91a3-4 bcom ldan 'das rtag par 'du śes pa | bde bar 'du śes pa | bdag tu 'du śes pa | gtsaṅ bar 'du śes pa'i sems can de daṅ de dag ni | bcom ldan 'das kyi thugs las skyes ba'i sras lags so || bcom ldan 4 'das sems can de dag ni phyin ci log tu gyur pa ma lags te | bcom ldan 'das sems can de dag ni yaṅ dag par mthoṅ ba lags so || de ci'i slad du źe na |

Takasaki 209-210 O Lord, if there would be the people who have the notion of Eternity, Unity, Bliss, and Purity [regarding the Absolute Body], they would he the legal sons of the Buddhas and be of no miscomprehension. O Lord, [verily] they would be of perfect perception. For what reason?

T 1611 Rm-Zs 829c6-10 唯如來法身。是常波羅蜜樂波

羅蜜我波羅蜜淨波羅蜜。世

尊。若有眾生於佛法身作是見

者。是名正見。世尊。正見者

是佛真子。從佛口生從正法

生。從法化生得法餘財。如是

等故。

Rgvbh 31.3-6 tathāgatadharmakāya eva bhagavan nityapāramitā sukhapāramitā ātmapāramitā śubhapāramitā | ye bhagavan sattvās tathāgatadharmakāyam evaṃ paśyanti te samyak paśyanti | ye samyak paśyanti te bhagavataḥ putrā aurasā iti vistaraḥ |

Tg phi 91a4-6 bcom ldan 'das de bźin gśegs pa'i chos kyi sku ñid ni | rtag pa'i pha rol tu phyin pa | bde ba'i 5 pha rol tu phyin pa | gtsaṅ ba'i pha rol tu phyin pa'o || bcom ldan 'das sems can gaṅ dag de bźin gśegs pa'i chos kyi sku de ltar mthoṅ ba de dag ni yaṅ dag par mthoṅ ba'o || yaṅ dag par mthoṅ ba gaṅ lags pa de dag thams cad ni bcom ldan 'das kyi thugs kyi sras 6 lags so źes rgyas par 'byuṅ ṅo ||

Takasaki 210 [Because], O Lord, the Absolute Body of the Tathāgata is verily the Supreme Eternity, the Supreme Bliss, the Supreme Unity and the Supreme Purity. O Lord, those people who perceive the Absolute Body of the Tathāgata in this way, perceive perfectly. Those who perceive perfectly are, O Lord, the legal sons of the Buddhas" &c.

T 1611 Rm-Zs 829c10-15 又此四種如來法身功德波羅蜜

從因向果。次第而說淨我樂常

應知。云何次第從因向果。謂

誹謗大乘一闡提障。實無有淨

而心樂著取世間淨。此障對

治。謂諸菩薩摩訶薩信大乘修

行證得第一淨波羅蜜果應知。

Rgvbh 31.7-10 āsāṃ punaś catasṛṇāṃ tathāgatadharmakāyaguṇapāramitānāṃ hetvānupūrvyā pratilomakramo veditavyaḥ | tatra mahāyānadharmapratihatānām icchantikānām aśucisaṃsārâ-bhirativiparyayeṇa bodhisattvānāṃ mahāyānadharmâdhimuktibhāvanāyāḥ śubhapāramitâ-dhigamaḥ phalaṃ draṣṭavyam |

Tg phi 91a6-7 de bźin gśegs pa'i chos kyi sku'i yon tan gyi pha rol tu phyin pa 'di bźi ni rgyu'i go rims kyis go rims las bzlog ste rig par bya'o || de la theg pa chen po'i chos la sdaṅ ba | 'dod chen pa rnams kyi mi gtsaṅ ba'i 'khor ba la mṅon par 7 dga' ba las bzlog nas | byaṅ chub sems dpa' rnams kyi theg pa chen po'i chos la mos pa bsgoms pa las ni 'bras bu gtsaṅ ba'i pha rol tu phyin pa thob par blta'o ||

Takasaki 210 (§2. Concordance betweenSupreme Virtues and Causes of Purification.) And again, of these four Supreme Virtues of the Absolute Body of the Tathāgata, one should know the reversed arrangement according to the order of causes. Here, 1) being opposite to the taking of delight in the 'impure' Phenomenal Life by the Icchantikas who have hatred against the Doctrine of Great Vehicle, it should be understood that the acquisition of the Supreme Purity is the result of 'Practice of the Faith in the Doctrine of Great Vehicle' by the Bodhisattvas.

T 1611 Rm-Zs 829c15-17 於五陰中見有神我諸外道障。

實無神我而樂著取我。此障對

治。謂諸菩薩摩訶薩修行般若

波羅蜜。證得第一我波羅蜜果

應知。

Rgvbh 31.10-12 pañcasûpādānaskandheṣv ātmadarśinām anyatīrthyānām asadātmagrahâbhirativiparyayeṇa prajñāpāramitābhāvanāyāḥ paramātmapāramitâdhigamaḥ phalaṃ draṣṭavyam |

Tg phi 91a7-91b1 ñe bar len pa'i phuṅ po lṅa po dag la bdag tu lta ba gźan mu stegs pa dag gi yod pa ma yin pa bdag tu 1'dzin pa la mṅon par dga' ba las bzlog nas śes rab kyi pha rol tu phyin pa bsgoms pa las ni 'bras bu bdag dam pa'i pha rol tu phyin pa 'thob par blta'o ||

Takasaki 210 2) Being opposite to the taking of delight in the perception of unreal Ego by the Heretics who perceive an Ego in the individual things consisting of five personality aggregates, it should be understood that the acquisition of the Supreme Unity is the result of 'practice of supremacy in the transcendental Intellect'.

T 1611 Rm-Zs 829c18-20 此明何義。一切外道執著色等

非真實事。以為有我。而彼外

道取著我相。無如是我相虛妄

顛倒。一切時無我。

Rgvbh 31.12-13 sarve hy anyatīrthyā rūpâdikam atatsvabhāvaṃ vastv ātmêty upagatāḥ | tac caiṣāṃ vastu yathāgraham ātmalakṣaṇena visaṃvāditvāt sarvakālam anātmā |

Tg phi 91b1-2 'di ltar mu stegs pa gźan thams cad ni gzugs la sogs pa de'i raṅ bźin ma yin pa'i dṅos po bdag tu khas len 2 la | de dag gis ji ltar bzuṅ ba'i dṅos bo de yaṅ bdag gi mtshan ñid kyis slu ba daṅ ldan pa'i phyir dus thams cad du bdag med do ||

Takasaki 210 Indeed, all the other Heretics consider the things consisting of form, etc. as the Ego though they are of the unreal nature. And this very thing as has been perceived by the Heretics does not correspond with the [real] characteristic of Ego, hence it is always non-Ego.

T 1611 Rm-Zs 829c21-830a11 以是義故。說言如來如實 6 智

知一切法無我到第一彼岸。而

如來無彼我無我相。何以故。

以一切時如實見知不虛妄故。

非顛倒故。此以何義。以即無

我名為有我。

Rgvbh 31-13-16 tathāgataḥ punar yathābhūtajñānena sarvadharmanairātmyaparapāramiprāptaḥ | tac câsya nairātmyam anātmalakṣaṇena yathādarśanam avisaṃvāditvāt sarvakālam ātmâbhipreto nairātmyam evâtmani kṛtvā | yathôktaṃ sthito 'sthānayogenêti |

Tg phi 91b2-3 de bźin gśegs pas ni yaṅ dag pa ji lta ba bźin gyi ye śes kyis chos thams cad bdag med pa dam pa'i pha rol tu phyin pa brñes la | des 3 ji ltar gzigs pa'i bdag med pa yaṅ bdag yod pa ma yin pa'i mtshan ñid kyis mi slu ba daṅ ldan pa'i phyir dus thams cad du bdag tu 'dod do || bdag med pa ñid bdag tu byas pa ste | ji skad du | mi gnas pa'i tshul gyis gnas ba źes gsuṅs pa lta bu'o ||

Takasaki 210-211 On the contrary, the Tathāgata has attained the highest supremacy, [knowing] non-substantiality of all the phenomena by means of his Wisdom perceiving the truth. And this very non-substantiality as has been perceived by the Tathāgata is quite consistent with the characteristic of non-ego, hence there is always the implication of Ego, by taking non-Egoity in the meaning of Ego, as has been said: "He stands by application of no standing place".

T 1611 Rm-Zs 829c25-830a11 即無我者。無彼外道虛妄神

我。名有我者。如來有彼得自

在我。是故偈言 7 如清淨真空

得第一無我諸佛得淨體 是名

得大身此偈明何義。得大身

者。謂如來得第一清淨真如法

身。彼是諸佛如來實我。以得

自在體。以得第一清淨身。偈

言諸佛得淨體故。以是義故。

諸佛名得清淨自在。偈言是名

得大身故。以是義故。依於此

義諸佛如來 1 於無漏界中得 2為第一最自在我。又復即依如

是義故。如來法身不名為有。

以無我相無法相故。以是義

故。不得言有。以如彼相如是

無故。又復即依如是義故。如

來法身不名為無。以唯有彼真

如我體。是故不得言無法身。

以如彼相如是有故。依此義

故。諸外道問。如來死後為有

身耶。為無身耶。有如是等。

是故如來不記不答。

Rgvbh (no san)

Tg phi (no tib)

Takasaki (no eng)

T 1611 Rm-Zs 830a11-13 諸聲聞人畏世間苦。為對治彼

畏世間苦。諸菩薩摩訶薩修行

一切世間出世間諸三昧故。證

得第一樂波羅蜜果應知。

Rgvbh 31.16-32.2 saṃsāraduḥkhabhīrūṇāṃ śrāvakayānikānāṃ saṃsāraduḥkhôpaśamamātrâbhirativiparyayeṇa gaganagañjâdisamādhibhāvanāyāḥ sarvalaukikalokottarasukhapāramitâdhigamaḥ phalaṃ draṣṭavyam |

Tg phi 91b3-5 'khor ba'i 4 sdug bsṅal gyis 'jigs pa ñan thos kyi theg pa pa rnams kyi 'khor ba'i sdug bsṅal ñe bar źi ba tsam mṅon par 'dod pa las bzlog nas nam mkha'i mdzod la sogs pa'i tiṅ ṅe 'dzin bsgoms pa las ni 'bras bu 'jig rten daṅ 'jig rten las 'das pa'i bde ba dam pa'i pha rol tu phyin 5 pa 'thob par blta bar bya'o ||

Takasaki 212 3) Being opposite to the taking of delight in the cessation of Sufferings of the Phenomenal Life alone by those who belong to the Vehicle Ṥrāvaka and who have fear of the sufferings of Phenomenal Life, it should be understood that the result of the practice of various kinds of meditation, named Gaganagañjā, etc. is the acquisition of the Supreme Bliss concerned with all matters, mundane and supermundane.

T 1611 Rm-Zs 830a13-17 辟支佛人棄捨利益一切眾生樂

作寂靜。為對治彼棄捨眾生。

諸菩薩摩訶薩修行大悲。住無

限 齊世間。常利益眾生。證得第

一常波羅蜜果應知。

Rgvbh 32.2-5 sattvârthanira-pekṣāṇāṃ pratyekabuddhayānīyānām asaṃsargavihārâbhirativiparyayeṇa mahākaruṇābhāva-nāyāḥ satatasamitam ā saṃsārāt sattvârthaphaligodhapariśuddhatvān nityapāramitâ-dhigamaḥ phalaṃ draṣṭavyam |

Tg phi 91b5-6 sems can gyi don la mi ltos par raṅ saṅs rgyas kyi theg pa pa rnams kyis 'du 'ji med par gnas pa la mṅon par dga' ba las bzlog nas | byaṅ chub sems dpa' rnams kyi sñiṅ rje chen po bsgoms pa las ni rtag tu rgyun mi 'chad par 'khor ba 6 ji srid kyi bar du sems can gyi don yoṅs su sbyoṅ ba yoṅs su dag pa'i phyir 'bras bu rtag pa'i pha rol tu phyin pa 'thob par blta bar bya'o ||

Takasaki 212-213 4) Being opposite to the taking of delight in the isolated abode by those who belong to the Vehicle of Pratyekabuddha and who are indifferent to the benefits of living beings, it should be understood that the Bodhisattvas practice of Great Compassion has the acquisition of the Supreme Eternity as its result, because practising [for the sake of others] as long as the world exists, without interruption, their attachment to the benefits for living beings is perfectly pure.

T 1611 Rm-Zs 830a17-19 是名諸菩薩摩訶薩信及般若三

昧大悲四種修行。如是次第得

如來身淨我樂常四種功德波羅

蜜果應知。

Rgvbh 32.5-7 ity etāsāṃ catasṛṇām adhimuktiprajñāsamādhikaruṇābhāvanānāṃ yathāsaṃkhyam eva caturākāraṃ tathāgatadharmakāye śubhâtmasukhanityatvaguṇapāramitâkhyaṃ phalaṃ nirvartyate bodhisattvānām |

Tg phi 91b6-7 de ltar byaṅ chub sems dpa' rnams kyi mos pa daṅ | śes pa daṅ | tiṅ ṅe 'dzin daṅ | sñiṅ rje chen po bsgoms pa rnams kyi 'bras 7 bu ni go rims ji lta ba bźin du de bźin gśegs pa'i chos kyi sku gtsaṅ ba daṅ | bdag daṅ | bde ba daṅ | rtag pa'i yon tan gyi pha rol tu phyin pa rnams pa bźi 'grub bo ||

Takasaki 213 Thus, 4 kinds of Supreme Virtues named Purity, Unity, Bliss and Eternity are brought about on the Absolute Body of the Tathāgata as the result of Bodhisattvas' 4 kinds of practices, namely, those of Faith [in the Doctrine of Great Vehicle], the Supremacy in the transcendental Intellect, the Meditations and the Great Compassion, respectively.

T 1611 Rm-Zs 830a19-21 又復有義。依此四種如來法身

名為廣大。如法界究竟。如虛

空盡未來際。

Rgvbh 32.7-8 ābhiś ca tathāgato dharmadhātuparama^ākāśadhātuparyavasāno 'parāntakoṭiniṣṭha ity ucyate |

Tg phi 91b7-92a1 de bźin gśegs pa ni 'di dag gis chos kyi dbyiṅs kyi mthar thug pa nam mkha'i khams kyi mthas 1 || klas pa phyi ma'i mtha'i mur thug pa źes brjod do ||

Takasaki 213 And because of these four [Supreme Virtues in the Absolute Body] it is said, the Tathāgata is the highest Absolute Essence, he reaches up to the limit of the space and he lasts as long as the utmost limit [of the world].

T 1611 Rm-Zs 830a21-22 此明何義。信修行大乘。是故

諸佛如來常得清淨法界到第一

彼岸。

Rgvbh 32.8-9 mahāyānaparamadharmâdhimuktibhāvanayā hi tathāgato 'tyantaśubhadharmadhātuparamatâdhigamād dharmadhātuparamaḥ saṃvṛttaḥ |

Tg phi 92a1 'di ltar theg pa chen po'i chos dam pa la lhag par mos pa bsgoms pas ni de bźin gśegs pa śin tu gtsaṅ ba'i chos kyi dbyiṅs kyi mthar thug pa brñes pa'i phyir chos kyi dbyiṅs kyi mthar thug pa ñid 'grub po ||

Takasaki 213 Indeed, the Tathāgata, through the practice of faith in the highest Doctrine of the Great Vehicle, has attained the highest state of the Absolute Essence which is the ultimate purity, hence he has become the highest Absolute Essence.

T 1611 Rm-Zs 830a22-26 是故說言廣大如法界修行般若

波羅蜜。是故諸佛如來成就虛

空法身。以器世間究竟無我以

修行虛空藏等無量三昧。以是

義故。於一切處一切法中皆得

自在。是故說言。究竟如虛

空。

Rgvbh 32.9-12 prajñāpāramitābhāvanayâkāśôpamasattvabhājanalokanairātmyaniṣṭhāgamanād gaganagañjâdisamādhibhāvanayā ca sarvatra paramadharmâiśvaryavibhutvasaṃdarśanād ākāśadhātuparyavasānaḥ |

Tg phi 92a2-3 śes rab kyi pha rol tu phyin pa ñid bsgoms pas | sems can daṅ snod kyi 'jig rten nam mkha' ltar bdag med pa'i mthar thug pa ñid du rtogs pa'i phyir daṅ | nam mkha' mdzod la sogs pa'i tiṅ ṅe 'dzin bsgoms pas chos kyi dbaṅ phyug dam pa thams cad du khyab pa kun tu ston pa'i 3 phyir nam mkha'i khams kyi mthas klas pa'o ||

Takasaki 213-214 Through the practice of the supremacy in the transcendental Intellect, [the Tathāgata] has realized perfectly the non-substantiality of living beings and of the material world, just as the sky [reaches up to the limit of the world] and, through the practice of various kinds of meditations named Gaganagañjā, etc. he has perfectly perceived the omnipresence of the power of the highest truth everywhere. Because of these two acquisitions, he reaches up to the limit of space.

T 1611 Rm-Zs 830a27-28 以修行大悲。於一切眾生無限

齊時。得慈悲心平等。是故說

言盡未來際。

Rgvbh 32.12-13 mahākaruṇābhāvanayā sarvasattveṣv aparyantakālakāruṇikatām upādāyâparānta koṭiniṣṭha iti |

Tg phi 92a3 sñiṅ rje chen po bsgoms pas sems can thams cad la dus mu mtha' med par sñiṅ rje daṅ ldan pa'i phyir na phyi ma'i mtha'i mur thug pa yin no ||

Takasaki 214 [And lastly], through the practice of the Great Compassion, [he has] mercy towards all living beings beyond the limitation of time. Therefore, with reference to this point, it is said he lasts as long as the utmost limit [of the world].

T 1611 Rm-Zs 830a28-b2 又此四種波羅蜜等住無漏界

中。聲聞辟支佛得大力自在。

菩薩為證如來功德法身第一彼

岸有四種障。

Rgvbh 32.14-16 āsāṃ punaś catasṛṇāṃ tathāgatadharmakāyaguṇapāramitānām adhigamāyânāsravadhātusthitānām apy arhatāṃ pratyekabuddhānāṃ vaśitāprāptānāṃ ca bodhisattvānām ime catvāraḥ paripanthā bhavanti |

Tg phi 92a3-4 zag pa med pa'i dbyiṅs la gnas pa'i dgra bcom pa daṅ | raṅ saṅs rgyas rnams daṅ | 4 dbaṅ thob pa'i byaṅ chub sems dpa' rnams la yaṅ de bźin gśegs pa'i chos kyi sku'i yon tan gyi pha rol tu phyin pa rnam pa 'di bźi thob pa'i gegs su 'gyur ba ni 'di bźi ste |

Takasaki 214 (§3. 4 Impediments to the Attainment of the Supreme Virtues.) And now, for the acquisition of these four kinds of Supreme Virtues of the Absolute Body of the Tathāgata, there are four Impediments even in case of the Arhats, Pratyckabuddhas and those Bodhisattvas who have obtained [10] Controlling Powers, though they are abiding in the Immaculate Sphere.

T 1611 Rm-Zs 830b2-5 何等為四。一者緣相。二者因

相。三者生相。四者壞相。緣

相者。謂無明住地。即此無明

住地與行作緣。如無明緣行。

無明住地緣亦如是故。

Rgvbh 32.16-17 tad yathā pratyayalakṣaṇaṃ hetulakṣaṇaṃ saṃbhavalakṣaṇaṃ vibhavalakṣaṇam iti | tatra pratyayalakṣaṇam avidyâvāsabhūmir avidyêva saṃskārāṇām |

Tg phi 92a4-5 'di lta ste | rkyen gyi mtshan ñid daṅ | rgyu'i mtshan ñid daṅ | 'byuṅ ba'i mtshan ñid daṅ | 'jig pa'i 5 mtshan ñid do || de la rkyen gyi mtshan ñid ni | ma rig pa'i bag chags kyis te | 'du byed rnams kyis ma rig pa bźin no ||

Takasaki 214-215 That is to say, 1) 'phenomenon of condition'; 2) 'phenomenon of cause'; 3) 'phenomenon of origination'; and 'phenomenon of destruction'. Here, 'Phenomenon of condition' means the Dwelling-place of Ignorance. [It is the condition of birth of the Body made of mind for the Saints] just as Ignorance is [the condition] of Predispositions [for ordinary people].

T 1611 Rm-Zs 830b7-9 生相者。謂無明住地緣依無漏

業因生三種意生身。如四種

取。緣依有漏業因而生三界。

三種意生身生亦如是故。

Rgvbh 32.18-33.1 saṃbhavalakṣaṇam avidyâvāsabhūmipratyayânāsravakarmahetukī ca trividhā manomayâtmabhāvanirvṛttiś caturupādānapratyayā sāsravakarmahetukîva tribhavâbhinirvṛttiḥ |

Tg phi 92a5-6 'byuṅ ba'i mtshan ñid ni ma rig pa'i bag 6 chags kyi sa'i rkyen daṅ ldan pa zag pa med pa'i las kyi rgyu can yid kyi raṅ bźin kyi lus rnam pa gsum grub pa ste | ñe bar len pa bźi'i rkyen daṅ ldan pa zag pa daṅ bcas pa'i las kyi rgyu can gyi srid pa gsum mṅon par grub pa bźin no ||

Takasaki 215 3) 'Phenomenon of origination' means the origination of the 3-fold Body made of mind, conditioned by the Dwelling-place of Ignorance and caused by the Immaculate Action, just as the origination of the Three-Worlds is conditioned by 4 kinds of Graspings and caused by the Passioned Actions.

T 1611 Rm-Zs 830b9-12 壞相者謂三種意生身緣不可思

議變易死如依生緣故有老死。

三種意生身緣不可思議變易死

亦如是故。

Rgvbh 33.1-3 vibhavalakṣaṇaṃ trividhamanomayâtmabhāvanirvṛttipratyayā jātipratyayam iva jarāmaraṇam acintyā pāriṇāmikī cyutir iti |

Tg phi 92a6-7 'jig pa'i mtshan ñid ni yid kyi raṅ bźin gyi 7 lus rnam pa gsum mṅon par 'grub pa'i rkyen can bsam gyis mi khyab par yoṅs su bsgyur ba'i 'chi 'pho ba ste | skye ba'i rkyen can gyi rga śi bźin no ||

Takasaki 216 'Phenomenon of destruction' means Death as the inconceivable Transformation conditioned by the origination of the 3-fold Body made of mind. It corresponds to the Decrepitude and Death conditioned by the Birth [in the Three-Worlds].

T 1611 Rm-Zs 830b12-15 又一切煩惱染皆依無明住地根

本。以不離無明住地。聲聞辟

支佛大力菩薩。未得遠離無明

住地垢。是故未得究竟無為淨

波羅蜜。

Rgvbh 33.4-6 tatra sarvôpakleśasaṃniśrayabhūtāyā avidyâvāsabhūmer aprahīṇatvād arhantaḥ pratyekabuddhā vaśitāprāptāś ca bodhisattvāḥ sarvakleśamaladaurgandhyavāsanâpakarṣaparyantaśubhapāramitāṃ nâdhigacchanti |

Tg phi 92a7-92b1 de la dgra bcom pa daṅ | raṅ saṅs rgyas daṅ | dbaṅ thob pa'i byaṅ chub sems dpa' rnams ni ñe ba'i ñon moṅs pa thams 1 cad kyi rten du gyur pa ma rig pa'i bag chags kyis ma spaṅs pas na ñon moṅs pa'i dri ma dri ṅa ba'i bag chags thams cad daṅ ldan pa'i phyir gtsaṅ ba'i pha rol tu phyin pa rab kyi mthar phyin pa mi 'thob po ||

Takasaki 216 Now, the Arhats, Pratyekabuddhas and those Bodhisattvas who have attained Controlling Powers, have not extirpated the Dwelling-place of Ignorance which is the ground of all the subsequent Defilements, hence they cannot attain the Supreme Purity as the end of removal of all the dusts of defilements with their bad-smelling impressions.

T 1611 Rm-Zs 830b15-16 又即依彼無明住地緣。以細相

戲論習未得永滅。是故未得究

竟無為我波羅蜜。

Rgvbh 33.6-7 tām eva câvidyâvāsabhūmiṃ pratītya sūkṣmanimittaprapañcasamudācārayogād atyantam anabhisaṃskāram ātmapāramitāṃ nâdhigacchanti |

Tg phi 92b1-2 ma rig pa'i bag chags kyis de ñid la brten nas mtshan ma'i spros pa kun du spyod pa phra mo 2 daṅ ldan pa'i phyir | da dag gi pha rol tu phyin pa śin tu 'dus ma byas pa mi 'thob po ||

Takasaki 216 And, on account of that Dwelling-place of Ignorance, and because of their being accompanied with the arising of the subtle-featured dualistic views, they cannot attain ultimately the Supreme Unity which is characterized as no accumulation of Active Force.

T 1611 Rm-Zs 830b17-19 又即緣彼無明住地。有細相戲

論集。因無漏業生於意陰未得

永滅。是故未得究竟無為樂波

羅蜜。

Rgvbh 33.8-10 tāṃ câvidyâvāsabhūmim avidyâvāsabhūmipratyayaṃ ca sūkṣmanimittaprapañcasamudācārasamutthāpitam anāsravaṃ karma pratītya manomayaskandhasamudāyāt tannirodham atyantasukha-pāramitāṃ nâdhigacchanti |

Tg phi 92b2-3 de la ma rig pa'i bag chags kyi sa de daṅ ma rig pa'i bag chags kyi sa'i rkyen can gyi mtshan ma'i spros pa spyod pa phra mos kun nas bslaṅ ba zag pa med pa'i las la brten nas yid kyi raṅ bźin gyi phuṅ po kun 3 'byuṅ ba'i phyir de 'gags pa śin tu bde ba'i pha rol tu phyin pa mi 'thob po ||

Takasaki 216-217 And, on account of that Dwelling-place of Ignorance and Immaculate Action caused by the arising of the subtle-featured dualistic view conditioned by the Dwelling-place of Ignorance, there is [still] the arising of the Mind-made aggregate. Therefore, they cannot attain the ultimate Supreme Bliss as the extinction of this Spiritual Aggregate.

T 1611 Rm-Zs 830b19-22 以諸煩惱染業染生染未得永

滅。是故未證究竟甘露如來法

身。以未遠離不可思議變易生

死常未究竟。是故未得不變異

體。是故未得究竟無為常波羅

蜜。

Rgvbh 33.10-12 yāvac ca niravaśeṣakleśakarmajanmasaṃkleśanirodhasamudbhūtaṃ tathāgatadhātuṃ na sākṣātkurvanti tāvad acintyapāriṇāmikyāś cyuter avigamād atyantânanyathābhāvaṃ nityapāramitāṃ nâdhigacchanti |

Tg phi 92b3-4 de la ji srid du ñon moṅs pa daṅ las daṅ skye ba'i kun nas ñon moṅs pa ma lus pa 'gags pa las gyur pa de bźin gśegs pa'i khams mṅon du ma byas pa de srid du bsam gyis mi khyab pa'i yoṅs su bsgyur 4 ba daṅ ldan pa'i 'chi 'pho ba daṅ mi 'bral ba'i phyir | gźan du gyur pa med pa rtag pa'i pha rol tu phyin pa mi 'thob po ||

Takasaki 217 And [lastly], unless they realize the Essence of the Tathāgata as being arisen from the entire extinction of all impurities in forms of Defilements, Actions and Originations, they cannot remove Death as the Inconceivable Transformation. Consequently, they cannot attain the absolutely unchangeable Supreme Eternity.

T 1611 Rm-Zs 830b22-25 又如煩惱染。無明住地亦如

是。如業染。無漏業行亦如

是。如生染。三種意生身及不

可思議變易死亦如是。如聖者

勝鬘經言。

Rgvbh 33.12-15 tatra kleśasaṃkleśavad a-vidyâvāsabhūmiḥ | karmasaṃkleśavad anāsravakarmâbhisaṃskāraḥ | janmasaṃkleśavat trividhāmanomayâtmabhāvanirvṛttir acintyapāriṇāmikī ca cyutir iti |eṣa ca grantho vistareṇa yathāsūtram anugantavyaḥ |

Tg phi 92b4-5 de la ma rig pa'i bag chags kyis ni ñon moṅs pa'i kun nas ñon moṅs pa bźin no || zag pa med pa'i las mṅon par 'du byed pa ni las kyi kun nas ñon 5 moṅs pa bźin no || yid kyi raṅ bźin gyi lus rnam pa gsum mṅon par grub pa daṅ | bsam gyis mi khyab par yoṅs su bsgyur ba daṅ ldan pa'i 'chi 'pho ba ni skye ba'i kun nas ñon moṅs pa bźin no || gźuṅ 'di yaṅ rgyas par ni mdo ji lta ba bźin rtogs par bya ste|

Takasaki 217 Here, the Dwelling-place of Ignorance is to be compared with the Impurity of Defilements [in the case of ordinary people]. The performance of Immaculate Action corresponds to the Impurity of Actions. [And] the 3-fold origination of the Body made of mind and Death as the Inconceivable Transformation corresponds to the Impurity of Origination. And this passage is to be understood in detail according to the Scriprure. [It runs as follows]:

T 1611 Rm-Zs 830b25-28 世尊。譬如取緣有漏業因而生

三有。如是世尊。依無明住地

緣無漏業因。生阿羅漢辟支佛

大力菩薩三種意生身。

Rgvbh 33.15-34.2 syād yathâpi nāma bhagavann u-pādānapratyayāḥ sāsravakarmahetukās trayo bhavāḥ saṃbhavanti | evam eva bhagavann avidyâ-vāsabhūmipratyayā anāsravakarmahetukā arhatāṃ pratyekabuddhānāṃ vaśitāprāptānāṃ ca bodhisattvānāṃ manomayās trayaḥ kāyāḥ saṃbhavanti |

Tg phi 92b6-7 bcom ldan 'das dper na len pa'i rkyen gyis zag pa daṅ bcas pa'i las kyi rgyu las byuṅ ba srid pa gsum 'byuṅ ba de bźin du bcom ldan 'das ma rig pa'i bag chags kyi sa'i rkyen gyis zag pa med pa'i las kyi rgyu las byuṅ ba'i dgra bcom pa daṅ | raṅ saṅs rgyas daṅ | dbaṅ 7 thob pa'i byaṅ chub sems dpa' rnams kyi yid kyi raṅ bźin gyi lus gsum 'byuṅ ste |

Takasaki 217 "Lord, just as, being conditioned by [4] graspings and caused by passionate actions, there are produced the three spheres of existence; likewise, Lord, being conditioned by the dwelling-place of ignorance and caused by the immaculate actions, there are born the 3 kinds of body made of mind of the Arhats, Pratyckabuddhas and those Bodhisattvas who have attained the [10] Controlling Powers.

T 1611 Rm-Zs 830b28-c1 世尊。此三乘地三種意生身

生。及無漏業生。依無明住地

有緣非無緣。如是等勝鬘經中

廣說應知

Rgvbh 34.2-4 āsu bhagavan tisṛṣu bhūmiṣv eṣāṃ trayāṇāṃ manomayānāṃ kāyānāṃ saṃbhavāyânāsravasya ca karmaṇo 'bhinirvṛttaye pratyayo bhavaty avidyâvāsabhūmir iti vistaraḥ |

Tg phi 92b7-93a1 bcom ldan 'das ma rig pa'i bag chags kyis gsum po 'di dag tu yid kyi raṅ bźin gyi lus gsum po 'di dag 'byuṅ ba daṅ zag pa med pa'i las mṅon par 'grub pa'i rkyen lags so źes 1 || rgyas bar 'byuṅ ṅo ||

Takasaki 217 [Thus] O Lord, for the birth of the 3-fold Body made of mind in these 3 lands and for the origination of the immaculate actions the dwelling-place of Ignorance is the [inevitable] condition, & c.".

T 1611 Rm-Zs 830c2-5 復次以聲聞辟支佛大力菩薩三

種意生身中無淨我樂常波羅蜜

彼岸功德身。是故聖者勝鬘經

言。唯如來法身是常波羅蜜樂

波羅蜜我波羅蜜淨波羅蜜。如

是等故。

Rgvbh 34.4-7 yata eteṣu triṣu manomayeṣv arhatpratyekabuddhabodhisattvakāyeṣu śubhâtmasukhanityatvaguṇapāramitā na saṃvidyante tasmāt tathāgatadharmakāya eva nityapāramitā sukhapāramitâtmapāramitā śubhapāramitêty uktam |

Tg phi 93a1-2 gaṅ gi phyir dgra bcom pa daṅ | raṅ saṅs rgyas daṅ | dbaṅ thob pa'i byaṅ chub sems dpa'i yid kyi raṅ bźin gyi lus 'di gsum la gtsaṅ ba daṅ | bdag daṅ | bde ba daṅ | rtag pa'i pha rol tu phyin pa med pa de'i phyir | de 2 bźin gśegs pa'i chos kyi sku kho na rtag pa'i pha rol tu phyin pa | bde ba'i pha rol tu phyin pa | bdag gi pha rol tu phyin pa | gtsaṅ ba'i pha rol tu phyin pa źes bya'o ||

Takasaki 217-218 Thus, in these Bodies made of mind of the Arhats, Pratyekabuddhas and Bodhisattvas, there are no Supreme Virtues of Purity, Unity, Bliss and Eternity. Therefore, it is said : "Only the Absolute Body of the Tathāgata is the Supreme Eternity, the Supreme Bliss, the Supreme Unity and the Supreme Purity".

T 1611 Rm-Zs 830c5-10 此明何義。以如來法身自性清

淨離一切煩惱障智障習氣故名

為淨。是故說言。唯如來法身

是淨波羅蜜。以得寂靜第一自

在我故。離無我戲論究竟寂靜

故名為我。是故說言。唯如來

法身是我波羅蜜。

Rgvbh 34,8-9 sa hi prakṛtiśuddhatvād vāsanâpagamāc chuciḥ | paramātmâtmanairātmyaprapañcakṣayaśāntitaḥ || 37 ||

Tg phi 93a2-3 de ni raṅ bźin dag phyir daṅ || bag chags spaṅs phyir gtsaṅ ba yin || bdag daṅ bdag med spros pa dag | 3 ñe bar źi ba dam pa'i bdag |

Takasaki 218 (§4. The Motives of the 4 Supreme Virtues) Verily, the Absolute Body of the Tathāgata is pure Because of his innate purity and removal of Impressions; He is the highest Unity because he is quiescent, Having destroyed the dualistic view of Ego and non-Ego. || 37 ||

T 1611 Rm-Zs 830c10-13 以得遠離意生陰身因故名為

樂。是故說言。唯如來法身是

樂波羅蜜。以世間涅槃平等證

故。故名為常。是故說言。唯

如來法身是常波羅蜜。

Rgvbh 34.10-11 sukho manomayaskandhataddhetuvinivṛttitaḥ | nityaḥ saṃsāranirvāṇasamatāprativedhataḥ || 38 ||

Tg phi 93a3 yid kyi raṅ bźin phuṅ po daṅ || de rgyu log phyir bde ba ñid || 'khor ba daṅ ni mya ṅan 'das || mñam pa ñid du rtogs phyir rtag ||

Takasaki 218 He is blissful because the Mind-made Aggregate And its causes have been removed [completely]; He is eternal because he has realized The equality of the Phenomenal Life and Nirvāṇa. || 38 ||

T 1611 Rm-Zs 830c13-16 又復略說有二種法。依此二法

如來法身有淨波羅蜜應知。何

等為二。一者本來自性清淨。

以 11 因相故。二者離垢清

淨。以勝相故。

Rgvbh 34.12-13 samāsato dvābhyāṃ kāraṇābhyāṃ tathāgatadharmakāye śubhapāramitā veditavyā | prakṛtipariśuddhyā sāmānyalakṣaṇena | vaimalyapariśuddhyā viśeṣalakṣaṇena |

Tg phi 93a-4 mdor bsdu na rgyu rnam pa gñis kyis na de bźin gśegs pa'i chos kyi sku gtsaṅ ba'i pha rol tu phyin par rig par bya ste | 4 spyi'i mtshan ñid raṅ bźin gyis yoṅs su dag pa daṅ | khyad par gyi mtshan ñid dri ma med pa'i yoṅs su dag pas so ||

Takasaki 218 In short, by two reasons there should be known the Supreme Purity in the Absolute Body of the Tathāgata. That is to say, 1) through his being perfectly pure by nature, as the common feature; and 2) through his being perfectly pure by the removal of pollution, as the special feature [to the Buddha].

T 1611 Rm-Zs 830c16-19 有二種法。依此二法如來法身

有我波羅蜜應知。何等為二。

一者遠離諸外道邊。以離虛妄

我戲論故。二者遠離諸聲聞

邊。以離無我戲論故。

Rgvbh 34.13-15 dvābhyāṃ kāraṇābhyām ātmapāramitā veditavyā | tīrthikântavivarjanatayā câtmaprapañcavigamāc chrāvakântavivarjanatayā ca nairātmyaprapañcavigamāt |

Tg phi 93a4-5 rgyu rnam pa gñis kyis bdag gi pha rol tu phyin par rig par bya ste | mu stegs kyi mtha' daṅ bral bas bdag gi spros pa daṅ bral ba'i phyir daṅ | ñan thos 5 kyi mtha' spaṅs pas bdag med pa'i spros pa daṅ bral ba'i phyir ro ||

Takasaki 218-219 The Supreme Unity, too, should be understood by two reasons: 1) because of the removal of false imagination of Ego by rejecting the extremity peculiar to the Heretics, and 2) because of the removal of false imagination concerning non-substantiality by rejecting the extremity peculiar to the Ṥrāvakas.

T 1611 Rm-Zs 830c19-23 有二種法。依此二法如來法身

有樂波羅蜜應知。何等為二。

一者遠離一切苦。二者遠離一

切煩惱習氣。此以何義。云何

遠離一切苦。以滅一切種苦

故。以滅一切意生身故。

Rgvbh 34.15-18 dvābhyāṃ kāraṇābhyāṃ sukhapāramitā veditavyā | sarvâkāraduḥkhasamudayaprahāṇataś ca vāsanânusaṃdhisamudghātāt sarvâkāraduḥkhanirodhasākṣātkaraṇataś ca manomayaskandhanirodhasākṣātkaraṇāt |

Tg phi 93a5-6 rgyu rnam pa gñis kyis bde ba'i pha rol tu phyin par rig par bya ste | sdug bsṅal kun 'byuṅ ba'i rnam pa thams cad spaṅs pas bag chags kyis mtshams sbyor ba bcom pa'i phyir daṅ | sdug bsṅal 6 'gog pa'i rnam pa thams cad mṅon du byas pas yid kyi raṅ bźin gyi lus 'gags pa mṅon du byas pa'i phyir ro ||

Takasaki 219 The Supreme Bliss is to be known likewise by two reasons: 1) because of the abandonment of the origination of all sufferings as well as the extirpation of succeeding origination of Impressions; and 2) because of the realization of all sufferings as well as the realization of extinction of the Mind-made Aggregates.

T 1611 Rm-Zs 830c23-24 云何遠離煩惱習氣。以證一切

法故。

Rgvbh (no san)

Tg phi (no tib)

Takasaki (no eng)

T 1611 Rm-Zs 830c24-27 有二種法。依此二法如來法身

有常波羅蜜應知。何等為二。

一者不滅一切諸有為行。以離

斷見邊故。二者不取無為涅

槃。以離常見邊故。

Rgvbh 34.18-19 dvābhyāṃ kāraṇābhyāṃ nityapāramitā veditavyā | anityasaṃsārânapakarṣaṇataś côcchedântâpatanān nityanirvāṇasamāropaṇataś ca śāśvatântâpatanāt |

Tg phi 93a6-7 rgyu rnam pa gñis kyis rtag ba'i pha rol tu phyin par rig par bya'o || 'khor ba mi rtag mi 'brid pas chad pa'i mthar ma lhuṅ ba'i phyir daṅ | mya ṅan las 'das pa 7 rtag pa mi snon pas | rtag pa'i mthar ma lhuṅ ba'i phyir ro ||

Takasaki 219 [And finally] by two reasons the Supreme Eternity is to be known: 1) Because he does not fall into the Nihilistic Extremity through his not diminishing, neglecting the non-eternal Phenomenal Life; 2) nor does he fall into the Eternalistic Extremity through his not intensifying the eternal Nirvāṇa.

T 1611 Rm-Zs 830c27-831a1 以是義故。聖者勝鬘經中說

言。世尊。見諸行無常。是斷

見非正見見涅槃常。是常見非

正見。妄想見故。作如是見

故。

Rgvbh 34.20-35.2 yathôktam | anityāḥ saṃskārā iti ced bhagavan paśyeta sâsya syād ucchedadṛṣṭiḥ | sâsya syān na samyagdṛṣṭiḥ | nityaṃ nirvāṇam iti ced bhagavan paśyeta sâsya syāc chāśvatadṛṣṭiḥ | sâsya syān na samyagdṛṣṭir iti |

Tg phi 93a7-93b1 ji skad du | bcom ldan 'das gal te 'du byed mi rtag go źes bgyi bar lta na de'i chad par lta bar 'gyur te | de ni de'i yaṅ dag pa ma lags pa'i lta bar 'gyur ro || bcom ldan 'das gal te mya ṅan las 'das 1 pa rtag pa źes bgyi bar lta na | de ni de'i rtag pa'i lta bar 'gyur te | de ni de'i yaṅ dag pa ma lags pa'i lta bar 'gyur ro źes gsuṅs pa bźin no ||

Takasaki 219 It is said as follows: "If someone would perceive that all the Phenomenal Worlds are non-eternal, O Lord, this view would be a Nihilistic Perception. It would never be the true perception at all. If someone would perceive that the Nirvāṇa is eternal, O Lord, this view would be an Eternalistic Perception. And it would never be the True Perception at all".

T 1611 Rm-Zs 831a1-3 以是義故。依如是向說法界法

門第一義諦。說即世間法名為

涅槃。以此二法不分別故。以

證不住世間涅槃故。

Rgvbh 35.2-4 tad anena dharmadhātunayamukhena paramārthataḥ saṃsāra eva nirvāṇam ity uktam | ubhayathâvikalpanâpratiṣṭhitanirvāṇasākṣātkaraṇataḥ |

Tg phi 93b1-2 chos kyi dbyiṅs kyi tshul gyi sgo 'dis ni don dam par 'khor ba ñid mya ṅan las 'das par brjod pa yin te | gñis 2 ka ltar rnam par mi rtog pa mi gnas pa'i mya ṅan las 'das pa mṅon du byed pa'i phyir ro ||

Takasaki 219-220 (§4. The Unstable Nirvāṇa.) Therefore, by this introduction to the theory s of the Absolute Essence, it is said from the highest viewpoint that the Phenomenal Life itself is Nirvāṇa, because [the Bodhisattvas] realize the Unstable Nirvāṇa, being indiscriminative of both [the Phenomenal Life and Nirvāṇa].

T 1611 Rm-Zs (no chi)

Rgvbh 35.4-6 api khalu dvābhyāṃ kāraṇābhyām aviśeṣeṇa sarvasattvānām āsannadūrībhāvavigamād apratiṣṭhitapadaprāptimātraparidīpanā bhavati | katamābhyāṃ dvābhyām |

Tg phi 93b2-3 de lta mod kyi rgyu gñis kyis khyad par med par sems can thams cad la ñe ba daṅ riṅ ba 'brel pas mi gnas pa'i gnas thob pa tsam bstan pa yin no || rgyu gñis po gaṅ dag 3 gis śe na |

Takasaki 220 Moreover, they are neither entirely involved among all living beings nor remote from them, for two reasons. Here, therefore, the explanation will be made merely about how to attain this Unstable stability. Then, for which two reasons?

T 1611 Rm-Zs (no chi)

Rgvbh 35.6-8 iha bodhisattvo 'viśeṣeṇa sarvasattvānāṃ nâsannībhavati prajñayâśeṣatṛṣṇânuśayaprahāṇāt | na dūrībhavati mahākaruṇayā tadaparityāgād iti |

Tg phi 93b3-4 'di la byaṅ chub sems dpa' ni khyad par med par sems can thams cad la ñe ba ma yin te | śes rab kyis sred pa'i bag la ñal mtha' dag spaṅs pa'i phyir ro || riṅ ba yaṅ yod pa ma yin te | sñiṅ rje chen pos de dag yoṅs su ma btaṅ 4 ba'i phyir ro ||

Takasaki 220 Here, in this world, the Bodhisattva is not entirely involved among all living beings because he has completely rejected all tendencies of desires by means of the Transcendental Intellect. [At the same time], he is not remote from them since he never abandons them owing to his Great Compassion.

T 1611 Rm-Zs (no chi)

Rgvbh 35.8-10 ayam upāyo 'pratiṣṭhitasvabhāvāyāḥ samyaksaṃbodher anuprāptaye | prajñayā hi bodhisattvo 'śeṣatṛṣṇânuśayaprahāṇād ātmahitāya nirvāṇagatâdhyāśayaḥ saṃsāre na pratiṣṭhate 'parinirvāṇagotravat |

Tg phi 93b4-5 'di ni mi gnas pa'i raṅ bźin yaṅ dag par rdzogs pa'i byaṅ chub rjes su 'thob pa'i thabs te | śes rab kyis ni byaṅ chub sems dpa'i sred pa'i bag la ñal mtha' dag spaṅs pas na bdag la phan pa'i phyir | mya ṅan las 'das pa la brten pa'i 5 bsam ba can yoṅs su mya ṅan las mi 'da' ba'i rigs can bźin du 'khor ba la mi gnas la |

Takasaki 220 This is the means for the acquisition of the Supreme Enlightenment of which the Unstability is the essential nature. By means of the Intellect, indeed, the Bodhisattva has exterminated without remainder the tendency of desire, hence, being deeply intent towards the Nirvāṇa for his own sake, he does not stay in the Phenomenal Life as the lineage of no Nirvāṇa.

T 1611 Rm-Zs (no chi)

Rgvbh 35.10-12 mahākaruṇayā duḥkhitasattvâparityāgāt parahitāya saṃsāragataprayogo nirvāṇe na pratiṣṭhate śamaikayānagotravat | evam idaṃ dharmadvayam anuttarāyā bodher mūlaṃ pratiṣṭhānam iti |

Tg phi 93b5-6 sñiṅ rje chen pos sdug bsṅal ba'i sems can yoṅs su ma btaṅ bas ni gźan la phan pa'i phyir | 'khor ba la brten pa'i sbyor ba can źi ba bgrod pa gcig pa'i rigs can bźin du 6 mya ṅan las 'das pa la mi gnas so || de ltar na chos gñis po 'di ni bla na med pa'i byaṅ chub kyi rtsa ba'i gnas su bstan pa ni |

Takasaki 220 [At the same time], owing to his Great Compassion, he never abandons those suffering people, hence, having activity in this Phenomenal Life, for the sake of others, he does not abide in the Nirvāṇa, as do those who seek only for Quiescence. Thus these two qualities i.e. the Intellect and Great Compassion are the root, i.e. the foundation of the Highest Enlightenment. [So it is said]:

T 1611 Rm-Zs (no chi)

Rgvbh 35.13-16 chittvā snehaṃ prajñayâtmany aśeṣaṃ sattvasnehān naiti śāntiṃ kṛpāvān | niḥśrityaivaṃ dhīkṛpe bodhyupāyau nôpaity āryaḥ saṃvṛtiṃ nirvṛtiṃ vā || 39 ||

Tg phi 93b6-7 bdag sred ma lus śes rab kyis bcad de || sems can sred phyir brtse ldan źi thob min || de ltar blo brtse byaṅ chub thabs brten nas || 7 'phags pa 'khor ba'am mya ṅan 'da' mi 'gyur ||

Takasaki 220-221 [Though] Having destroyed affection for himself By means of the Intellect, completely, The Saint, being full of Mercy, does not approach Quiescence because of his affection for the people; Thus standing on both the Intellect and Mercy, These two means of Enlightenment, The Saint approaches neither this world nor Nirvāṇa. || 39 ||

T 1611 Rm-Zs 831a3-5 是故偈言 無分別之人 不分別世間 不分別涅槃 涅槃有平等

Rgvbh (no san)

Tg phi (no tib)

Takasaki (no eng)

T 1611 Rm-Zs 831a6-8 後半偈者示現何義偈言 若無佛性者 不得厭諸苦 不求涅槃樂 亦不欲不願

Rgvbh 35.17 tatra pūrvâdhikṛtaṃ karmârtham ārabhya pareṇa ślokârdhena kiṃ darśitam | buddhadhātuḥ sacen na syān nirvidduḥkhe 'pi no bhavet | nêcchā na prārthanā nâpi praṇidhir nirvṛtau bhavet || 40 ||

Tg phi 93b7-94a1 de la sṅar gyi dbaṅ du byas pa'i las kyi don las brtsams pa'i tshigs su bcad pa phyed phyi mas ci ston źe na | gal te saṅs rgyas khams med na || sdug la'aṅ skyo bar mi 'gyur źiṅ || mya ṅan 'das la 'dod 1 || pa daṅ || don gñer smon pa'aṅ med par 'gyur ||

Takasaki 221 (§5. The Functions of the Germ for its Purification - IV.) Now, with reference to the subject of 'function' which is previously maintained in verse, what is shown by the latter half of that śloka? If there is no Essence of the Buddha, There will be no aversion to Suffering, Nor will there be desire, nor earnest wish, Nor prayer for Nirvāṇa. || 40 ||

T 1611 Rm-Zs 831a9-11 以是義故。聖者勝鬘經言。世

尊。若無如來藏者。不得厭苦

樂求涅槃。亦無欲涅槃亦不願

求。

Rgvbh 36.1-2 tathā côktam | tathāgatagarbhaś ced bhagavan na syād duḥkhe 'pi nirvinna nirvāṇa icchā vā prārthanā vā praṇidhir vêti |

Tg phi 94a1-2 ji skad du | bcom ldan 'das gal te de bźin gśegs pa'i sñiṅ po ma mchis na ni | sdug bsṅal la yaṅ skyo bar mi 'gyur na | mya ṅan las 'das pa la 'dod pa daṅ | 'dun pa daṅ | 2 don du gñer ba daṅ | smon pa yaṅ med par 'gyur ro źes gsuṅs pa yin no ||

Takasaki 221 So it is said: "O Lord, if there were no Matrix of the Tathāgata, then there would arise neither aversion to Suffering nor desire for Nirvāṇa, nor earnest wish for it or prayer for it".

T 1611 Rm-Zs 831a11-12 如是等此明何義。略說佛性清

淨正因於不定聚眾生能作二種

業。

Rgvbh 35.2-3 tatra samāsato buddhadhātuviśuddhigotraṃ mithyā- tvaniyatāanām api sattvānāṃ dvividhakāryapratyupasthāpanaṃ bhavati |

Tg phi 94a2 de la mdor bsdu na | saṅs rgyas kyi khams rnam par dag pa'i rigs ni log pa ñid du ṅes pa'i sems can rnams la yaṅ las rnam pa gñis ñe bar gnas par byed de |

Takasaki 221 Here, in brief, the Essence of the Buddha, the perfectly pure Germ, even of those people who are fixed in the wrong way has the two kinds of foundation of its actions.

T 1611 Rm-Zs 831a12-17 何等為二。一者依見世間種種

苦惱。厭諸苦故。生心欲離諸

世間中一切苦惱。偈言若無佛

性者不得厭諸苦故。二者依見

涅槃樂悕寂樂故。生求心欲心

願心。偈言若無佛性者不求涅

槃樂亦不欲不願故。

Rgvbh 36.3-5 saṃsāre ca duḥkhadoṣadarśananiḥśrayeṇa nirvidam utpādayati | nirvāṇe sukhânuśaṃsadarśananiḥśrayeṇa cchandaṃ janayati |

Tg phi 94a2-3 'khor ba la sdug bsṅal 3 ba'i ñes pa mthoṅ ba la brten nas skyo ba skyed par byed pa daṅ | mya ṅan las 'das pa la bde ba'i phan yon mthoṅ ba la brten nas | 'dun pa daṅ | 'dod pa daṅ | don du gñer ba daṅ | smon pa skyed par byed pa'o ||

Takasaki 221-222 That is to say, it produces disgust with Phenomenal Life basing itself upon the perception of the fault of Suffering, and it calls forth longing, desire, earnest wish and prayer for the Nirvāṇa, basing itself upon the perception that happiness is the merit.

T 1611 Rm-Zs 831a17-20 又欲者。求涅槃故。心者。悕涅

槃故。悕者。於悕求法中不怯弱

故。欲得者。於所求法中方便追

求故。及諮問故願者。所期法

中。所期法者。心心相行。

Rgvbh 36.5-7 icchāṃ prārthanāṃ praṇidhim iti | icchâbhilaṣitârthaprāptâvasaṃkocaḥ | prārthanâbhilaṣitârthaprāptyupāyaparimārgaṇā | praṇidhir yâbhilaṣitârthe cetanā cittâbhisaṃskāraḥ |

Tg phi 94a3-4 de la 'dun pa ni mṅon par 'dod pa'o || 'dod 4 pa ni mṅon par 'dod pa'i don thob pa la phyogs pa'o || don du gñer ba ni mṅon par 'dod pa'i don thob pa'i thabs tshol ba'o || smon pa ni gaṅ mṅon par 'dod pa'i don la sems mṅon par 'dun par byed pa'o ||

Takasaki 222 Here, 'longing' means 'expectation'. 'Desire' means 'uncowardliness' for the attainment of the intended object. 'Earnest Wish' means 'searching for' the means to attain the intended object. 'Prayer' means `will' or 'manifestation of the mind'.

T 1611 Rm-Zs 831a20-22 是故偈言 見苦果樂果 此依性而有 若無佛性者 不起如是心

Rgvbh 36.8-9 bhavanirvāṇatadduḥkhasukhadoṣaguṇêkṣaṇam | gotre sati bhavaty etad agotrāṇāṃ na vidyate || 41 ||

Tg phi 94a4-5 srid daṅ mya ṅan 'das la de'i || sdug bde'i skyon yon mthoṅ ba 'di || rigs 4 yod las yin gaṅ phyir de || rigs med dag la med phyir ro ||

Takasaki 222 The perception of Phenomenal Life and Nirvāṇa, The former is full of Suffering; hence it is the fault, The latter is of bliss; therefore it is the merit; It exists only in case the Germ of the Buddha exists, And does not exist with people of no Germ. || 41 ||

T 1611 Rm-Zs 831a23-26 此偈明何義。凡 5 所有見世間苦

果者。凡所有見涅槃樂果者。此

二種法。善根眾生。有一切依因

真如佛性。非離佛性無因緣故起

如是心。偈言見苦果樂果。此依

性而有故。

Rgvbh 36.10-11 yad api tat saṃsāre ca duḥkhadoṣadarśanaṃ bhavati nirvāṇe ca sukhânuśaṃsadarśanam etad api śuklâṃśasya pudgalasya gotre sati bhavati nâhetukaṃ nâpratyayam iti |

Tg phi 94a5-6 dkar po'i chos daṅ ldan pa'i gaṅ zag gis 'khor ba la sdug bsṅal gyi ñes pa mthoṅ ba daṅ | mya ṅan las 'das pa la bde ba'i phan yon mthoṅ ba gaṅ yin pa 'di yaṅ rigs yod pa las gyur pa yin gyi | rgyu med rkyen med 6 pa ni ma yin no ||

Takasaki 222 The perception that Phenomenal Life is full of suffering, hence is the fault, and that Nirvāṇa is blissful, hence it is the merit, - this perception belongs to those people who are possessed of good virtues and exists only in case the Germ [of the Tathāgata] exists. Thus this perception does not take place without causes or without conditions.

T 1611 Rm-Zs 831a26-28 若無因緣生如是心者。一闡提等

無涅槃性。應發菩提心。偈言若

無佛性者不起如是心故。

Rgvbh 36.11-13 yadi hi tadgotram antareṇa syād ahetukam apratyayaṃ pāpasamucchedayogena tadicchantikānām apy aparinirvāṇagotrāṇāṃ syāt |

Tg phi 94a6 de ci'i phyir źe na | gal te sdig pa mi zad pa daṅ ldan pa'i tshul gyis rgyu med rkyen med par der 'gyur na ni | log sred can yoṅs su mya ṅan las mi 'da' ba'i rigs can rnams la yaṅ der 'gyur na |

Takasaki 222-223 Indeed, if it were without Germ, without causes and conditions and were not brought about through the extirpation of sin, it would exist even with the Icchantikas who are of the lineage of no Nirvāṇa.

以性未離一切客塵煩惱諸垢。

於三乘中未曾修習一乘信心。

又未親近善知識等。亦未修習

親近善知識因緣。

Rgvbh 35.13-15 na ca bhavati tāvad yāvad āgantukamalaviśuddhigotraṃ trayāṇām anyatamadharmâdhimuktiṃ na samudānayati tatpuruṣasaṃsargâdicatuḥśuklasamavadhānayogena |

Tg phi 94a6-7 ji srid du glo bur gyi dri ma rnam par dag pa'i rigs 7 skyes bu dam pa la brten pa la sogs pa 'khor lo bźi yaṅ dag par 'byor pa'i tshul gyis | gsum las gaṅ yaṅ ruṅ ba'i chos la mos pa | skyed par byed pa ma yin pa de srid du ni 'gyur ba yaṅ ma yin no ||

Takasaki 223 Really, it cannot take place unless they bring about the Germ which is purified from accidental pollutions and the faith in any one of three Vehicles through being endowed with the 4 kinds of good actions, beginning with having contact with a personage of high virtue.

T 1611 Rm-Zs 831b2-5 是故華嚴性起中言。次有乃至

邪見聚等。眾生身中皆有如來

日輪光照。作彼眾生利益。作

未來因善根。增長諸白法故。

Rgvbh 36.16-37.1 yatra hy āha | tatra paścād antaśo mithyātvaniyatasaṃtānānām api sattvānāṃ kāyeṣu tathāgatasūryamaṇḍalaraśmayo nipatanti ... anāgatahetusaṃjana-natayā saṃvardhayanti ca kuśalair dharmair iti |

Tg phi 94a7-94b1 gaṅ gi phyir de'i 'og tu tha na log pa ñid du ṅes pa'i rgyud du 'gyur ba'i sems 1 can rnams kyi lus la yaṅ de bźin gśegs pa'i ñi ma'i dkyil 'khor gyi ye śes kyi 'od zer phog pas de dag la phan 'dogs par 'gyur źiṅ | ma 'oṅs pa'i rgyu yaṅ dag par bskyed pas na | dge ba'i chos rnams kyis rnam par 'phel bar yaṅ 'gyur ro źes gsuṅs so ||

Takasaki 223-224 (The saying: the Icchantikas are of no Nirvāṇa, is only conventional.) It is however said [in the Scripture] : "After this the rays of the disk of the sun-like Tathāgata fall upon the bodies of even those people who are fixed in the wrong way and make benefits for them. And furthermore producing the cause of future [bliss] [in them], they cause them to thrive with virtuous qualities".

T 1611 Rm-Zs 831b5-8 向說一闡提常不入涅槃。無涅

槃性者。此義云何。為欲示現

謗大乘因故。此明何義。為欲

迴轉誹謗大乘心不心求大乘心

故。依無量時故。

Rgvbh 37.1-3 yat punar idam uktam icchantiko 'tyantam a-parinirvāṇadharmêti tan mahāyānadharmapratigha icchantikatve hetur iti mahāyānadharma-pratighanivartanârtham uktaṃ kālântarâbhiprāyeṇa |

Tg phi 94b1-3 'di 2 skad du | log sred can gtan yoṅs su mya ṅan las mi 'da' ba'i chos can źes gsuṅs pa gaṅ yin pa de ni theg pa chen po'i chos la sdaṅ ba log sred can ñid kyi rgyu yin pa'i phyir | theg pa chen po'i chos la sdaṅ ba bzlog ba'i don du | dus gźan la dgoṅs nas gsuṅs pa 3 yin no ||

Takasaki 224 And also the saying : "the Icchantikas are by all means of the nature of no Perfect Nirvāṇa" is taught in order to remove the hatred against the Doctrine of the Great Vehicle, this being the cause of their being Icchantikas and refers to a certain period of time.

T 1611 Rm-Zs 831b8-10 如是說。以彼實有清淨性故。

不得說言彼常畢竟無清淨性。

又依相應義故。說一偈

Rgvbh 37.3-5 na khalu kaścit prakṛtiviśuddhagotra-saṃbhavād atyantâviśuddhidharmā bhavitum arhati | yasmād aviśeṣeṇa punar bhagavatā sarvasattveṣu viśuddhibhavyatāṃ saṃdhāyôktam |

Tg phi 94b3 raṅ bźin gyis rnam par dag pa'i rigs yod pa'i phyir | 'ga' yaṅ gtan rnam par dag par mi 'gyur ba ni 'os pa ma yin te | gaṅ gi phyir bcom ldan 'das kyis khyad par med par sems can thams cad la rnam par dag par ruṅ ba ñid yod pa la dgoṅs nas |

Takasaki 224 Indeed, as there exists the Germ which is pure by nature, none could be of the absolutely impure nature. Therefore, with reference to the fact that all living beings, with no difference, have the possibility of being purified, the Lord has said again:

T 1611 Rm-Zs (no chi)

Rgvbh 37.6-9 anādibhūto 'pi hi câvasānikaḥ svabhāvaśuddho dhruvadharmasaṃhitaḥ | anādikośair bahirvṛto na dṛśyate suvarṇabimbaṃ paricchāditaṃ yathā ||

Tg phi 94b4 thog med gyur kyaṅ tha ma daṅ ldan pa || raṅ bźin gyis dag rtag pa'i chos can ni || thog med sbubs kyis phyi bsgribs mi mthoṅ ste || ji ltar gser gyi gzugs ni bsgribs pa bźin || źes gsuṅs so ||

Takasaki 224 "Though being beginningless, indeed, [The Phenomenal Life] has its end; Being pure by nature, It is endowed with Eternity; Being covered from outside By the beginningless sheath [of defilements], [This nature] is however invisible, Just as gold concealed [in sand and dust]".

T 1611 Rm-Zs 831b11-12 大海器寶水 無量不可盡 如燈明觸色 性功德如是

Rgvbh 37.10-12 tatra yogârtham ārabhya ślokaḥ | mahôdadhir ivâmeyaguṇaratnâkṣayâkaraḥ | pradīpavad anirbhāgaguṇayuktasvabhāvataḥ || 42 ||

Tg phi 94b4-5 de la ldan pa'i don las brtsams te tshigs su bcad pa | 5 rgya mtsho che bźin dpag med pa'i || yon tan rin chen mi zad gnas || dbyer med yon tan daṅ ldan pa'i || ṅo bo ñid phyir mar me bźin ||

Takasaki 225 (V. YOGA) Now, with reference to the meaning of 'Union', there is one śloka. (Kārikā 8) Being the inexhaustible storage of jewels of immeasurable virtues, [The Germ of the Buddha is] like the Ocean; It is akin to the lantern, because of its nature of Being endowed with properties indivisible [from it]. || 42 ||

T 1611 Rm-Zs 831b13-15 此初半偈示現何義。偈言 佛法身慧定 悲攝眾生性 海珍寶水等 相似相對法

Rgvbh 37.13-15 tatra pūrveṇa ślokârdhena kiṃ darśitam | dharmakāyajinajñānakaruṇādhātusaṃgrahāt | pātraratnâmbubhiḥ sāmyam udadher asya darṣitam || 43 ||

Tg phi 94b5-6 de la tshigs su bcad pa phyed sṅa mas ci ston źe na | chos sku rgyal ba'i ye śes daṅ || thugs rje'i khams ni bsdus pa'i phyir | 6 snod daṅ rin chen chu yis ni || rgya mtsho daṅ ni mtshuṅs par bstan ||

Takasaki 225 (§1. The Union of the Germ with the Factors of its Purification.) Here, what is shown by the former half of this śloka? Because it consists of the sources of the Absolute Body, Of the Buddha's Wisdom and Compassion, There is shown the similarity of the Germ with the ocean, Through being receptacle, jewels and water. || 43 ||

T 1611 Rm-Zs 831b16-18 此偈明何義。以有三處故。次

第有三種大海相似相對法。於

如來性中依因畢竟成就相應義

應知。

Rgvbh 37.16-17 trayāṇāṃ sthānānāṃ yathāsaṃkhyam eva trividhena mahāsamudrasādharmyeṇa tathāgatadhātor hetusamanvāgamam adhikṛtya yogârtho veditavyaḥ |

Tg phi 94b6 go rims ji lta bar gnas gsum po rnams kyi rgya mtsho chen bo daṅ chos mthun pa rnam pa gsum gyis na | de bźin gśegs pa'i khams rgyu daṅ ldan pa'i dbaṅ du byas te ldan pa'i don du rig par bya'o ||

Takasaki 225-226 On account of three points, the Essence of the Tathāgata has a resemblance to the great ocean in three ways, respectively, and through this similarity, the subject 'Union' should be understood in the sense that the Essence of the Tathāgata is provided with causes [of its purification].

T 1611 Rm-Zs 831b18-19 何等三處。一者法身清淨因。

二者集佛智因。三者得如來大

悲因。

Rgvbh 37.17-38.1 katamāni trīṇi sthānāni | tad yathā dharmakāyaviśuddhihetuḥ | buddhajñānasamudāgamahetuḥ | tathāgatamahākaruṇāvṛttihetur iti |

Tg phi 94b7 gnas gsum po gaṅ źe na | 'di lta ste | chos kyi sku rnam par dag pa'i rgyu daṅ | saṅs rgyas kyi ye śes thob pa'i rgyu daṅ | de bźin gśegs pa'i thugs rje chen po 'jug pa'i rgyu'o ||

Takasaki 226 Then, which are the three points? They are namely: [its being provided with] 1) the cause of purification of the Absolute Body; 2) the cause of the attainment of Buddha's Wisdom; 3) and the cause of the manifestation of Buddha's Great Compassion.

T 1611 Rm-Zs 831b19-21 法身清淨因者。信修行大乘器

相似相對法。以彼無量不可盡

故。偈言佛法身故。海相似相

對法故。

Rgvbh 38.1-3 tatra dharmakāyaviśuddhihetur mahāyānâdhimuktibhāvanā draṣṭavyā | buddhajñānasamudāgamahetuḥ prajñāsamādhimukhabhāvanā | tathāgatamahākaruṇāpravṛttihetur bodhisattvakaruṇābhāvanêti |

Tg phi 94b7-95a1 de la chos kyi sku rnam par dag pa'i rgyu ni theg pa chen po la mos pa sgom par 1 || blta'o || saṅs rgyas kyi ye śes thob pa'i rgyu ni | śes rab daṅ tiṅ ṅe 'dzin gyi sgo sgom pa'o || de bźin gśegs pa'i thugs rje chen po 'jug pa'i rgyu ni | byaṅ chub sems dpa'i sñiṅ rje chen po sgom pa'o ||

Takasaki 226 Here, 1) 'the cause of purification of the Absolute Body' is to be known as the practice of faith in [the Doctrine of] the Great Vehicle; 2) 'the cause of the attainment of Buddha's Wisdom', the practice of the introduction to the highest Intellect and Meditation; 3) and 'the cause of the manifestation of Buddha's Great Compassion', the practice of Bodhisattva's Great Compassion.

T 1611 Rm-Zs 831b21-25 集佛智因者。般若三昧珍寶相

似相對法。偈言慧定故。珍寶

相似相對法故。得如來大悲因

者。大慈悲心水相似相對法。

偈言悲攝眾生性故。水相似相

對法故。

Rgvbh 38.3-4 tatra mahāyānâdhimuktibhāvanāyā bhājanasādharmyaṃ tasyām aparimeyâkṣayaprajñāsamādhiratnakaruṇāvārisamavasaraṇāt |

Tg phi 95a1-2 de la theg pa chen po'i chos la mos pa 2 sgom pa ni | snod daṅ chos mthun pa ste | dpag tu med pa zad mi śes pa'i śes pa daṅ | tiṅ ṅe 'dzin gyi rin po che daṅ thugs rje'i chu rnams der 'du ba'i phyir ro||

Takasaki 226 Here, the practice of faith in [the Doctrine] of the Great Vehicle has a similarity to the 'receptacle' because, in this [receptacle], there is an accumulation of the jewel of Intellect and Meditation as well as the water of Compassion which are immeasurable and inexhaustible.

T 1611 Rm-Zs 831b25-27 又修行智慧三昧門 8 寶相似相

對法。以彼無分別不可思議有

大勢力功德相應故。

Rgvbh 38.4-5 prajñāsamādhimukhabhāvanāyā ratnasādharmyaṃ tasyā nirvikalpatvād acintyaprabhāvaguṇayogāc ca |

Tg phi 95a2-3 śes rab daṅ tiṅ ṅe 'dzin gyi sgo sgom pa ni | rin po che daṅ chos mthun pa ste | de ni rnam par rtog 3 pa med pa'i phyir daṅ | mthu bsam gyis mi khyab pa'i yon tan daṅ ldan pa'i phyir ro ||

Takasaki 226 The practice of the introduction to the highest Intellect and Meditation has a similarity to 'jewel' because of its being indiscriminative and being endowed with inconceivable and powerful virtues.

T 1611 Rm-Zs 831b27-c1 又修行菩薩大悲水相似相對

法。以於一切眾生柔軟大悲得

一味等味相行故。如是彼三種

法。此三種因和合。畢竟不相

捨離。故名相應。

Rgvbh 38.5-8 bodhisattvakaruṇābhāvanāyā vārisādharmyaṃ tasyāḥ sarvajagati paramasnigdhabhāvaikarasalakṣaṇaprayogād iti | eṣāṃ trayāṇāṃ dharmāṇām anena trividhena hetunā tatsaṃbaddhaḥ samanvāgamo yoga ity ucyate |

Tg phi 95a3-4 byaṅ chub sems dpa'i sñiṅ rje sgom pa ni chu daṅ chos mthun pa ste | de ni 'gro ba thams cad la mchog tu brlan pa'i raṅ bźin gyi ro gcig pa daṅ ldan pa'i phyir ro || chos gsum 4 po de dag kyaṅ rgyu gsum po 'dis de daṅ 'brel pa daṅ ldan pa ni ldan pa źes brjod do ||

Takasaki 226-227 The practice of Bodhisattva's Compassion has a similarity to 'water' because, in all the world, it manifests the highest moisture with the feature of one and the same taste. This coherence i.e. the accompaniment of these three things the Absolute Body and others, with these three causes, the practice of faith, etc., is here called 'Union'.

T 1611 Rm-Zs 831c1-4 後半偈者。示現何義。偈言 通智及無垢 不離於真如 如燈明煖色 無垢界相似

Rgvbh 38.9-11 tatrâpareṇa ślokârdhena kiṃ darśayati | abhijñājñānavaimalyatathatāvyatirekataḥ |dīpâlokôṣṇavarṇasya sādharmyaṃ vimalâśraye || 44 ||

Tg phi 95a4-5 de la tshigs su bcad pa phyed phyi mas ci bstan źe na | dri med gnas la mṅon śes daṅ || ye śes dri med de ñid daṅ || rnam dbye med phyir mar me yi || snaṅ daṅ dro ma dog chos 5 mtshuṅs can ||

Takasaki 227 (§. The Union of the Germ with the Result of Purification.) Now, what is shown by the latter half of the śloka? In the immaculate basis, the supernatural faculties, The Wisdom and Immaculateness are inseparable from Reality; Therefore, they have a resemblance to a lantern, On account of its light, heat and colour. || 44 ||

T 1611 Rm-Zs 831c5-6 此偈明何義。有三處次第三種

燈相似相對法。於如來法界中

依果相應義應知。

Rgvbh 38.12-13 trayāṇāṃ sthānānāṃ yathāsaṃkhyam eva trividhena dīpasādharmyeṇa tathāgatadhātoḥ phalasamanvāgamam adhikṛtya yogârtho veditavyaḥ |

Tg phi 95a5 go rims ji lta bar gnas gsum po rnams kyi mar me daṅ chos mthun pa rnam pa gsum gyis ni de bźin gśegs pa'i khams la 'bras bu daṅ ldan pa'i dbaṅ du byas te ldan pa'i don du rig par bya'o ||

Takasaki 227 The subject, 'Union' is here to be understood in the sense that the Essence of the Tathāgata is accompanied by the results [of its purification], through its similarity to a lantern in three ways on account of three points, respectively.

T 1611 Rm-Zs 831c6-10 何等三處。一者通。二者知漏

盡智。三者漏盡。此以何義通

者。有五通光明相似相對法。

以受用事能散滅。彼與智相

違。所治闇法能治相似相對法

故。偈言通故。明故。

Rgvbh 38.13-15 katamāni trīṇi sthānāni | tad yathā |abhijñā āsravakṣayajñānam āsravakśayaś cêti | tatra pañcānām abhijñānāṃ jvālāsādharmyaṃ tāsām arthânubhavajñānavipakṣândhakāravidhamanapratyupasthānalakṣaṇatvāt |

Tg phi 95a5-6 gnas gsum gaṅ źe na | 'di lta ste | mṅon par 6 śes pa daṅ | zag pa zad pa'i ye śes daṅ | zag pa zad pa'o || de la mṅon par śes pa lṅa ni snaṅ ba daṅ chos mtshuṅs pa ste | de dag ni don ñams su myoṅ ba'i mi mthun pa'i phyogs kyi mun pa 'joms pa ñid du ñe bar gnas pa'i mtshan ñid kyi phyir ro |

Takasaki 227 Then, which are the three points? Namely, [the Essence of the Buddha is endowed with] 1) the Supernatural Faculties; 2) the Wisdom by which the evil influence is destroyed; 3) and the Extinction of Evil Influence. Here, the 5 Supernatural faculties have a resemblance to 'light of flame' because they have a characteristic of engaging in the extinction of darkness which is opposite to the knowledge which perceives an object.

T 1611 Rm-Zs 831c10-15 知漏盡智者。無漏 智煖相似相

對法。以能燒業煩惱無有餘 殘。能燒相似相對法故。偈言

智故煖故。漏盡 者。轉身漏盡

色相似相對法。以常無垢清淨

光明具足相無垢相似相對法

故。偈言無垢故色故。

Rgvbh 38.15-39.1 āsrava kṣayajñānasyôṣṇasādharmyaṃ tasya niravaśeṣakarmakleśêndhanadahanapratyupasthānalakṣaṇatvāt | āśrayaparivṛtter āsravakṣayasya varṇasādharmyaṃ tasyâtyantavimalaviśuddhaprabhāsvaralakṣaṇatvāt |

Tg phi 95a7-95b1 zag pa med pa'i ye śes ni | dro ba daṅ chos mthun pa ste | de la las daṅ ñon moṅs pa'i bud śiṅ ma lus pa sreg pa ñe bar gnas pa'i mtshan ñid kyi phyir ro || gnas yoṅs su 'gyur ba'i zag pa zad pa ni mdog daṅ chos mthun pa ste | de ni śin tu dri ma med 1 pa'i rnam par dag pa 'od gsal ba'i mtshan ñid kyi phyir ro ||

Takasaki 228 The Wisdom by which the Evil Influence is destroyed is similar to 'heat' because of its characteristic of engaging in consuming the fuel of the Active force and Defilements, leaving no residue. The Extinction of Evil Influence as the [result of] the Perfect Manifestation of the Basis has resemblance to 'colour' because of its characteristic of being perfectly stainless, pure and radiant.

T 1611 Rm-Zs 831c15-17 又無垢者。以離煩惱障故。清

淨者。以離智障故。光明者。

如自性清淨體。彼二是客塵煩

惱。

Rgvbh 39.1-2 tatra vimalaḥ kleśâvaraṇaprahāṇāt | viśuddho jñeyâvaraṇaprahāṇāt | prabhāsvaras tadubhayâgantukatāprakṛtitaḥ |

Tg phi 95b1 de la dri ma med pa ni ñon moṅs pa'i sgrib pa spaṅs pa'i phyir ro || rnam par dag pa ni śes bya'i sgrib pa spaṅs pa'i phyir ro || 'od gsal ba ni de gñi ga glo bur ba ñid kyi raṅ bźin ma yin pa'i phyir ro ||

Takasaki 228 Here, it is 'stainless' because it has destroyed the Obstruction caused by moral Defilements. It is 'pure' because it has destroyed the Obstruction on account of knowable things. It is 'radiant' [by nature] because these two [Obstructions] are merely of an occasional nature.

T 1611 Rm-Zs 831c17-20 如是略說六種無漏智。離煩惱

無學身所攝法。於無漏法界中

彼此迭共不相捨離。不差別法

界平等畢竟。名相應義應知。

Rgvbh 39.2-4 ity eṣāṃ samāsataḥ saptānām abhijñājñānaprahāṇasaṃgṛhītānām aśaikṣasāntānikānāṃ dharmāṇām anāsravadhātāv anyonyam avinirbhāgatvam apṛthagbhāvo dharmadhātusamanvāgamo yoga ity ucyate |

Tg phi 95b1-2 de 2 ltar zag pa med pa'i mṅon par śes pa daṅ | ye śes daṅ spaṅs pas bsdus pa mi slob ba'i rgyud kyi chos bdun po 'di dag zag pa med pa'i dbyiṅs na phan tshun rnam par dbye ba med pa ni | so so ma yin pa'i chos kyi dbyiṅs daṅ mñam pa ñid kyis ldan pa ni ldan pa źes bya'o ||

Takasaki 228 Thus, in brief, the properties of those people who have nothing further to learn summarized in these seven, i.e. the 5 Supernatural Faculties, the Wisdom destroying the Evil Influence and the Destruction [of Evil Influence], are in the Immaculate Sphere, inseparable from each other, not different [from each other] and coherent with the Absolute. This point is here called 'Union'.

T 1611 Rm-Zs (no chi)

Rgvbh 39.4-7 eṣa ca yogârtham ārabhya pradīpadṛṣṭānto vistareṇa yathāsūtram anugantavyaḥ | tad yathā śāriputra pradīpaḥ | avinirbhāgadharmā | avinirmuktaguṇaḥ | yad uta ālokôṣṇavarṇatābhiḥ | maṇir vâlokavarṇasaṃsthānaiḥ |

Tg phi 95b3-4 lan pa'i don la brtsams pa'i dpe 'di ni rgyas par mdo ji lta ba bźin rtogs par bya ste | śā ri'i bu dper na mar me ni 'di lta ste | snaṅ ba daṅ dro ba daṅ mdog dag gis sam | nor bu snaṅ ba daṅ mdog daṅ dbyibs dag gis rnam par dbyer med pa'i chos can daṅ ma 4 bral ba'i yon tan can no ||

Takasaki 228 And with reference to this subject of 'Union', the example of a lantern is to be understood in detail according to the sūtra. "O Ṥāriputra, just as a lantern is of indivisible nature and its qualities are inseparable from it. That is to say, [it is] indivisible [inseparable], from light, heat and color. The precious stone is also [indivisible, inseparable], from its light, color and shape.

T 1611 Rm-Zs (no chi)

Rgvbh 39.7-8 evam eva śāriputra tathāgatanirdiṣṭo dharmakāyo 'vinirbhāgadharmâvinirmuktajñānaguṇo yad uta ga?gānadīvālikāvyativṛttais tathāgatadharmair iti |

Tg phi 95b4 śā ri'i bu de bźin du de bźin gśegs pas bstan pa'i chos kyi sku ni 'di lta ste | gaṅ gā'i kluṅ gi bye ma sñed 'das pa de bźin gśegs pa'i chos rnams kyis rnam par dbye ba med pa'i chos can ma bral ba'i ye śes kyi yon tan can no źes gsuṅs so ||

Takasaki 228-229 In the same way, Ṥāriputra, the Absolute Body, taught by the Tathāgata is of indivisible nature, of the qualities inseparable from Wisdom (i.e. Enlightenment). That is to say, [indivisible, inseparable], from the Properties of the Tathāgata which are far beyond the sand of the Ganga in number".

T 1611 Rm-Zs 831c20-22 又依行義故。說一偈 見實者說言 凡夫聖人佛 眾生如來藏 真如無差別

Rgvbh 39.9-11 tatra vṛttyartham ārabhya ślokaḥ | pṛthagjanâryasaṃbuddhatathatāvyatirekataḥ | sattveṣu jigarbho 'yaṃ deśitas tattvadarśibhiḥ || 45 ||

Tg phi 95b5 de la 'jug pa'i don las brtsams te tshigs su bcad pa | so so'i skyes 'phags rdzogs saṅs kyi || de bźin ñid dbye'i 'jug pa las || de ñid gzigs pas sems can la || rgyal ba'i sñiṅ po 'di bstan no ||

Takasaki 229 (VI. VÙTTI) Now, with reference to the meaning of'manifestation', there is one śloka. (Kārikā) The Ordinary People, the Saints, and the Buddhas, They are indivisible from Reality, Therefore, the Matrix of the Buddha exists among [all] living beings; Thus it is taught by the perceivers of the Reality. || 45 ||

T 1611 Rm-Zs 831c23-25 此偈示現何義。偈言 凡夫心顛倒 見實異於彼 如實不顛倒 諸佛離戲論

Rgvbh 39.12-14 anena kiṃ darśitam | pṛthagjanā viparyastā dṛṣṭasatyā viparyayāt | yathāvad aviparyastā niṣprapañcās tathāgatāḥ || 46 ||

Tg phi 95b5-6 'dis ci bstan źe na | so so'i skye po phyin ci log | 6 bden pa mthoṅ ba bzlog pa ste || de bźin gśegs pa ji lta bźin || phyin ci ma log spros med ñid ||

Takasaki 229 What is shown by this śloka? The Ordinary People are of erroneous conception, Being opposite to them, [the Saints are] the perceivers of the truth, And being of the perfectly right conception, The Buddhas are apart from the dualistic view. || 46 ||

T 1611 Rm-Zs 831c26-832a2 此偈明何義。向明如來法界中

一切法。真如清淨明同相。依

般若波羅蜜無分別智法門等。

為諸菩薩摩訶薩說。此以何

義。略明依三種人。何等為

三。一者不實見凡夫。二者實

見聖人。三者畢竟成就如來法

身。是名三種行應知。

Rgvbh 39.15-18 yad idaṃ tathāgatadhātoḥ sarvadharmatathatāviśuddhisāmānyalakṣaṇam upadiṣṭaṃ prajñāpāramitâdiṣu nirvikalpajñānamukhâvavādam ārabhya bodhisattvānām asmin samā-satas trayāṇāṃ pudgalānāṃ pṛthagjanasyâtattvadarśina āryasya tattvadarśino viśuddhi-niṣṭhāgatasya tathāgatasya tridhā bhinnā pravṛttir veditavyā |

Tg phi 95b6-96a1 de bźin gśegs pa'i khams la śes rab kyi pha rol tu phyin pa la sogs par rnam par mi rtog pa'i ye śes kyi sgo la gdams pa las brtsams te | byaṅ chub sems 7 dpa' rnams la chos thams cad kyi de bźin ñid rnam par dag pa spyi'i mtshan ñid bstan pa gaṅ yin pa de la gaṅ zag rnam pa gsum po de kho na ma mthoṅ ba so so'i skye bo daṅ | de kho na mthoṅ ba 'phags pa daṅ | de kho na mthoṅ ba rnam par dag pa'i mthar phyin pa de bźin 1 || gśegs pa rnams kyi 'jug pa rnam pa gsum tha dad par rig par bya ste |

Takasaki 229-230 In connection with the introductory teaching of the Non-discriminative Wisdom, it has been taught, in the Prajñāparamitā, etc., for the Bodhisattvas that the Essence of the Tathāgata has the general characteristic of being Reality, the perfect purity, i.e. the Suchness of all the elements. On the basis of this general characteristic, it should be known in brief, there are threefold different manifestations of three kinds of people:...of the Ordinary People who do not perceive the Truth, of the Saints who perceive the Truth and of the Tathāgata who has attained the ultimate purity.

T 1611 Rm-Zs 832a2-8 應云何知。謂取顛倒。離顛

倒。離戲論。如是次第。此以

何義。取顛倒者。謂諸凡夫三

種虛妄想心見故。偈言凡夫心

顛倒故。離顛倒者。以聖人遠

離虛妄想心見故。偈言見實異

於彼故。離戲論者。正離顛倒

及諸戲論。以煩惱障智障及煩

惱習氣諸佛如來根本永盡故。

偈言如實不顛倒諸佛離戲論

故。

Rgvbh 39.18-40.4 yad uta viparyastâ-viparyastā samyagaviparyastā niṣprapañcā ca yathākramam | tatra viparyastā saṃjñācittadṛṣṭiviparyāsād bālānām | aviparyastā viparyayeṇa tatprahāṇād āryāṇām |samyagaviparyastā niṣprapañcā ca savāsanakleśajñeyâvaraṇasamudghātāt samyak-saṃbuddhānām

Tg phi 96a1-3 'di lta ste | phyin ci log pa daṅ phyin ci ma log pa daṅ | yaṅ dag par phyin ci ma log pa spros pa med pa ste | go rims bźin no || de la phyin ci log ni byis pa rnams kyi ste | 'du 2 śes daṅ sems daṅ lta ba phyin ci log pa'i phyir ro || bzlog pas phyin ci ma log pa ni 'phags pa rnams kyi ste | de spaṅs pa'i phyir ro || yaṅ dag par phyin ci ma log pa'i spros pa med pa ni | yaṅ dag par rdzogs pa'i saṅs rgyas rnams kyi ste | bag chags daṅ bcas pa'i 3 ñon moṅs pa daṅ | śes bya'i sgrib pa bcom pa'i phyir ro ||

Takasaki 230 In other words, they are 'of the erroneous conception', 'of the right conception', and 'of the perfectly right conception and of no dualistic view', respectively. Here, 'of the erroneous conception' is because Ordinary People have delusion on account of their conception, mind and perception. 'Of the right conception' is because the Saints, being opposite to them, have destroyed the delusion. [And lastly], 'of the perfectly right conception and of no dualistic view' is because the Perfectly Enlightened Ones have dispelled the Obstructions of moral defilement and of knowable things along with their Impressions.

T 1611 Rm-Zs 832a8-10 自此以下即依此行。餘四種義

廣差別說應知。又復即依彼三

種人依時差別故。說一偈

Rgvbh 40.5-6 ataḥ param etam eva vṛttyartham ārabhya tadanye catvāro 'rthāḥ prabhedanirdeśād eva veditavyāḥ | tatraiṣāṃ trayāṇāṃ pudgalānām avasthāprabhedârtham ārabhya ślokaḥ |

Tg phi 96a3-4 'di phan chad ni 'jug pa'i don ñid las brtsams te | de las gźan pa'i don rnam pa bźi'i dbye ba ston par rig par bya'o || de la gaṅ zag 'di gsum gyi gnas skabs kyi rab tu dbye ba las brtsams te tshigs su bcad 4 pa | |

Takasaki 230 (VII. AVASTHĀPRABHEDA) Hereafter, with reference to this subject of 'manifestation', other four subjects should be understood through the detailed explanation [on each subject]. Here, [first of all], with reference to the subject, 'different states' among these three kinds of people, there is one śloka.

T 1611 Rm-Zs 832a11-12 有不淨有淨 及以善淨等 如是次第說 眾生菩薩佛

Rgvbh 40.7-8 aśuddho 'śuddhaśuddho 'thasuviśuddho yathākramam | sattvadhātur iti prokto bodhisattvas tathāgataḥ || 47 ||

Tg phi 96a4 ma dag ma dag dag pa daṅ || śin tu rnam dag go rims bźin || sems can byaṅ chub sems dpa' daṅ || de bźin gśegs pa źes brjod do ||

Takasaki 230-231 (Kārikā) Impure, [partly] pure and [partly] impure, And perfectly pure these are said of The Ordinary beings, the Bodhisattvas, And the Tathāgata, respectively. || 47 ||

T 1611 Rm-Zs 832a13-15 此偈示現何義。偈言體等六句

義 略明法性體次第三時中

說三種名字

Rgvbh 40.9-11 anena kiṃ darśitam | svabhāvâdibhir ity ebhiḥ ṣaḍbhir arthaiḥ samāsataḥ | dhātus tisṛṣv avasthāsu vidito nāmabhis tribhiḥ || 48 ||

Tg phi 96a4-5 'dis ci bstan źe na | ṅo bo ñid la sogs pa'i don || 'di drug gis ni bsdus pa yi || khams ni gnas 5 skabs gsum dag tu || miṅ gsum gyis ni bstan pa ñid ||

Takasaki 231 What is shown by this śloka? The Essence [of the Buddha], [hitherto briefly explained] By these six subjects, beginning with 'own nature', Is, in accordance with its 3 states, Designated by 3 different names. || 48 ||

T 1611 Rm-Zs 832a16-21 此偈明何義謂向所明無漏法

性。如來廣說種種法門。彼諸

法門略說依於六種句義所謂攝

聚體因果業相應及行偈言體等

六句義略明法性體故。於三時

中次第依彼三種名字畢竟應

知。偈言次第三時中說三種名

字故。

Rgvbh 40.12-14 iti ye kecid anāsravadhātunirdeśā nānādharmaparyāyamukheṣu bhagavatā vistareṇa nirdiṣṭāḥ sarve te ebhir eva samāsataḥ ṣaḍbhiḥ svabhāvahetuphalakarmayogavṛttyarthaiḥ saṃgṛ-hītās tisṛṣv avasthāsu yathākramaṃ trināmanirdeśato nirdiṣṭā veditavyāḥ |

Tg phi 96a5-6 de ltar gaṅ ci yaṅ ruṅ ste | bcom ldan 'das kyi chos kyi rnam graṅs kyi sgo du mar rgyas par bstan pa'i zag pa med pa'i khams bstan pa ṅo bo daṅ | rgyu daṅ | 'bras bu daṅ | las daṅ | ldan pa daṅ | 6 'jug pa'i don drug pa 'dis bsdus pa de thams cad ni mdor bsdus te | gnas skabs gsum du go rims bźin du miṅ gsum bstan pas bstan par rig par bya ste |

Takasaki 231 Any teaching referring to the immaculate Essence [of the Buddha], taught by the Lord in detail through various divisions of Scripture is hitherto briefly summarized by six subjects, namely, 'own nature', 'cause' [of purification], 'result' [of purification], 'function' [towards purification], 'union' [with the cause and result], and 'manifestation'. This very Essence of the Buddha is here to be known as being taught through the teaching of 3 different names in accordance with its 3 states, respectively.

T 1611 Rm-Zs 832a21-26 此以何義。謂不淨時名為眾

生。偈言有不淨故。不淨淨時

名為菩薩。偈言有淨故。於善

淨時名為如來。偈言及以善淨

故以是義故。不增不減經言。

舍利弗。即此法身過於恆沙。

無量煩惱所纏。從無始來隨順

世間生死濤波去來生退名為眾

生。

Rgvbh 40.14-18 yad utâśuddhâvasthāyāṃ sattvadhātur iti | aśuddhaśuddhâvasthāyāṃ bodhisattva iti | suviśuddhâvasthāyāṃ tathāgata iti | yathôktaṃ bhagavatā | ayam eva śāriputra dharmakāyo 'paryantakleśakośakoṭigūḍhaḥ | saṃsārasrotasā uhyamāno 'navarâgrasaṃsāragaticyutyupapattiṣu saṃcaran sattvadhātur ity ucyate |

Tg phi 96a6-96b1 'di lta ste | ma dag pa'i gnas skabs su ni sems can gyi khams źes bya ba daṅ | ma dag pa daṅ | dag pa'i 7 gnas skabs su ni byaṅ chub sems dpa' źes bya ba daṅ | śin tu rnam par dag pa'i gnas skabs su ni de bźin gśegs pa źes bya'o || ji skad du | bcom ldan 'das kyis śā ri'i bu chos kyi sku de ñid ñon moṅs pa'i sbubs bye ba mtha' yas pas gtums pas | 'khor 1 ba'i rgyun gyis khyer ba | thog ma daṅ tha ma med pa'i 'khor ba'i 'gro bar 'chi ba daṅ | skye ba dag tu 'khor ba ni sems can gyi khams źes brjod do ||

Takasaki 231-232 That is to say, 1) in the 'impure' state [the Essence of the Buddha is named] 'the Ordinary Beings'; 2) in the '[partly] pure and [partly] impure' state, the Bodhisattva; 3) and in the'perfectly pure', the Tathāgata. It has been said by the Lord: "Ṥāriputra, this Absolute Body, when it is covered with the limitless sheath of defilements, being carried by the stream of the Phenomenal Life and moving to and fro betweendeath and birth in the course of the beginningless Phenomenal Life, is called 'the [ordinary] living beings'.

T 1611 Rm-Zs 832a26-28 舍利弗。即此法身厭離世間生

死苦惱。捨一切欲。行十波羅

蜜攝八萬四千法門。修菩提

行。名為菩薩。

Rgvbh 40.18-41.1 sa eva śāriputra dharmakāyaḥ saṃsārasrotoduḥkhanirviṇṇo viraktaḥ sarvakāmaviṣayebhyo daśapāramitântargataiś caturaśītyā dharmaskandhasahasrair bodhāya caryāṃ caran bodhisattva ity ucyate |

Tg phi 96b1-2 śā ri'i bu chos kyi sku de ñid 'khor ba'i rgyun gyi sdug bsṅal las skyo bar gyur pa | 'dod pa'i yul thams cad la chags pa daṅ bral ba pa 2 rol tu phyin pa bcu'i khoṅs su gtogs pa | chos kyi phuṅ po brgyad khri bźi stoṅ gis byaṅ chub kyi don du spyad pa spyod pa ni byaṅ chub sems dpa' źes brjod do ||

Takasaki 232 This same Absolute Body, O Ṥāriputra, when it has become averse to the Suffering in the stream of Phenomenal Life and become free from all the objects of desire, doing the practice towards Enlightenment by means of the 10 Supreme Virtues as including and representing all of the 84 thousand groups of Doctrines, it is called 'the Bodhisattva'.

T 1611 Rm-Zs 832a29-b5 舍利弗。即此法身得離一切煩

惱使纏。過一切苦。離一切煩

惱垢得淨得清淨。得住彼岸清

淨法中。到一切眾生所觀之

地。於一切境界中更無勝者。

離一切障離一切礙。於一切法

中得自在力。名為如來應正遍

知故。偈言如是次第說眾生菩

薩佛故。

Rgvbh 41.1-5 punaḥ śāriputra dharmakāyaḥ sarvakleśakośaparimuktaḥ sarvaduḥkhâtikrāntaḥ sarvôpakleśamalâpagataḥ śuddho viśuddhaḥ paramapariśuddhadharmatāyāṃ sthitaḥ sarvasattvâlokanīyāṃ bhūmim ārūḍhaḥ sarvasyāṃ jñeyabhūmāv advitīyaṃ pauruṣaṃ sthāma prāpto 'nāvaraṇadharmâpratihatasarvadharmâiśvaryabalatām adhigatas tathāgato 'rhan samyaksaṃbuddha ity ucyate |

Tg phi 96b2-4 śā ri'i bu chos kyi sku de ñid ñon moṅs pa'i sbubs thams cad las yoṅs su grol ba | sdug bsṅal ba thams 3 cad las 'das pa | ñe ba'i ñon moṅs pa'i dri ma mtha' dag daṅ bral ba | dag pa rnam par dag pa mchog tu yoṅs su dag pa'i chos ñid la gnas pa | sems can thams cad kyis blta bar bya ba'i sa la bźugs pa | śes bya'i sa thams cad la gñis su med pa'i skyes bu'i 4 mthu thob pa | sgrib pa med pa'i chos can chos thams cad kyi dbaṅ phyug gi stobs thogs pa med pa thob pa ni | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa'i saṅs rgyas źes brjod do || źes gsuṅs pa bźin no ||

Takasaki 232-233 Furthermore, O Ṥāriputra, this very Absolute Body, when, having been perfectly released from all the sheaths of defilements, having surpassed all the Sufferings, having rejected all stains of subsequent defilements, it has become pure, perfectly pure, and, abiding in the Absolute Essence which is the highest point of purity, ascending to the stage to be looked upon by all living beings, has attained the unexcelled, manly strength among all knowable spheres, and has attained the Controlling Power on all separate elements, which is of no obstruction and of no hindrance, then it is called the Tathāgata, the Arhat, the Perfectly Enlightened One".

T 1611 Rm-Zs 832b5-8 自此以下即依彼三時。明如來

法性遍一切處故。說一偈 如空遍一切 而空無分別 自性無垢心 亦遍無分別

Rgvbh 41.6-8 tāsv eva tisṛṣv avasthāsu tathāgatadhātoḥ sarvatragârtham ārabhya ślokaḥ | sarvatrânugataṃ yad van nirvikalpâtmakaṃ nabhaḥ | cittaprakṛtivaimalyadhātuḥ sarvatragas tathā || 49 ||

Tg phi 96b4-5 de bźin gśegs pa'i khams 5 gnas skabs gsum po de dag ñid du thams cad du 'gro ba'i don las brtsams te tshigs su bcad pa | ji ltar rtogs med bdag ñid can || nam mkha' kun tu rjes soṅ ltar || sems kyi raṅ bźin dri med dbyiṅs || de bźin kun tu 'gro ba ñid ||

Takasaki 233 (VIII. SARVATRAGA) The Essence of the Tathāgata is 'all-pervading' in these three states. With reference to this meaning, there is one śloka. (Kārikā) Just as being of indiscriminative nature, Space pervades everywhere, Similarly all-pervading is the Essence, The immaculate nature of the mind. || 49 ||

T 1611 Rm-Zs 832b9-11 此偈示現何義。偈言過功德畢

竟 遍至及同相下 5 中勝眾生

如虛空中色

Rgvbh 41.9-11 anena kiṃ darṣitam | taddoṣaguṇaniṣṭhāsu vyāpi sāmānyalakṣaṇam | hīnamadhyaviśiṣṭeṣu vyoma rūpagateṣv iva || 50 ||

Tg phi 96b5-6 'di ci bstan źe 6 na | de'i spyi'i mtshan ñid ñes pa daṅ || yon tan mthar thug khyab pa ste || gzugs kyi rnam pa dman pa daṅ || bar ma mchog la nam mkha' bźin ||

Takasaki 233 What is shown by this śloka? It pervades with common feature The defective, the virtuous and the ultimate, Just as space occupies all the visible forms, Either inferior, middle, or superior. || 50 ||

T 1611 Rm-Zs 832b12-16 此偈明何義。所有凡夫聖人諸

佛如來。自性清淨心平等無分

別。彼清淨心於三時中次第於

過失時。於功德時。於功德清

淨畢竟時。同相無差別。猶如

虛空在瓦銀金三種器中平等無

異無差別一切時有。

Rgvbh 41.12-14 yâsau pṛthagjanârthasaṃbuddhānām avikalpacittaprakṛtiḥ sā tisṛṣv avasthāsu yathākramaṃ doṣeṣv api guṇeṣv api guṇaviśuddhiniṣṭhāyām api sāmānyalakṣaṇatvād ākāśam ivamṛdrajatasuvarṇabhājaneṣv anugatânupraviṣṭā samā nirviśiṣṭā prāptā sarvakalām |

Tg phi 96b6-97a1 so so'i skye bo daṅ | 'phags pa daṅ | yaṅ dag par rdzogs pa'i saṅs rgyas rnams kyi sems kyi raṅ bźin 7 rnam par mi rtog pa gaṅ yin pa de ni spyi'i mtshan ñid yin pa'i phyir ñes pa daṅ | yon tan daṅ | yon tan rnam par dag pa mthar thug pa'i gnas skabs gsum gar yaṅ rjes su soṅ ba | rjes su źugs pa | mtshuṅs pa | dus thams cad du khyad par med par 'gyur ba ste | 1 || go rims ji lta bźin sa daṅ | zaṅs daṅ | gser gyi snod kyi nam mkha' bźin no ||

Takasaki 233-234 That which is the indiscriminative Innate Mind of the ordinary people, of the Saints and of the Buddhas has a common feature in these three states, irrespective of their being defective, virtuous or the ultimate point of pure virtue. Therefore, just as space penetrates all the receptacles regardless of material, whether clay, silver or gold, it is all-pervading, all-embracing, equal, of no difference and is present always.

T 1611 Rm-Zs 832b16-20 以是義故。經中說有三時次

第。如不增不減經言。舍利

弗。不離眾生界有法身。不離

法身有眾生界。眾生界即法

身。法身即眾生界。舍利弗。

此二法者義一名異故。

Rgvbh 41.15-17 ata evâvasthānirdeśânantaram āha | tasmāc chāriputra nânyaḥ sattvadhātur nânyo dharmakāyaḥ | sattvadhātur eva dharmakāyaḥ | dharmakāya eva sattvadhātuḥ | advayam eyad arthena | vyañjanamātrabheda iti |

Tg phi 97a1-2 de ñid kyi phyir gnas skabs bstan pa'i de ma thag tu | śā ri'i bu de'i phyir na sems can gyi khams kyaṅ gźan la | chos kyi sku yaṅ gźan pa ni ma yin te | 2 sems can gyi khams ñid chos kyi sku | chos kyi sku ñid kyaṅ sems can gyi khams te | 'di ni don gyis gñis su med de yi ge tsam daṅ tha dad par yin no źes gsuṅs pa bźin no ||

Takasaki 234 For this reason, it has been said in the same scripture, immediately after the explanation of different states: "Therefore, O Ṥāriputra, the [ordinary] living beings and the Absolute Body are not different from each other. The living beings are nothing but the Absolute Body, and the Absolute Body is nothing but the living beings. These two are non-dual by meaning, and different merely by letters".

T 1611 Rm-Zs 832b20-22 自此已下。即依此三時。明如

來法性遍至一切處。依染淨時

不變不異。有十五偈。此等諸

偈略說要義應知偈言

Rgvbh 41.18-19 etāsv eva tisṛṣv avasthāsu tathāgatadhātoḥ sarvatragasyâpi tatsaṃleśavyavadānābhyām avikārârtham ārabhya caturdaśa ślokāḥ | ayaṃ ca teṣāṃ piṇḍârtho veditavyaḥ |

Tg phi 97a2-3 de bhzin gśegs pa'i khams gnas skabs gsum po 'di thams cad du soṅ ba yin yaṅ 3 de kun nas ñon moṅs pa daṅ rnam par byaṅ pa dag gis mi 'gyur ba'i don las brtsams te | tshigs su bcad pa bcu bźi'o || 'di ni de dag gi bsdus pa'i don du rig par bya'o ||

Takasaki 234 (IX. AVIKĀRA) Now, the Essence of the Tathāgata, being all-pervading in these three states, is, moreover, unchangeable either by Impurity or through purification. With reference to this subject, there are 14 ślokas. [Prior to the explanation of these ślokas], the summarized meaning of these ślokas is to be known by the following verse:

T 1611 Rm-Zs 832b23-24 諸過客塵來 性功德相應 真法體不變 如本後亦爾

Rgvbh 41.20-21 doṣâgantukatāyogād guṇaprakṛtiyogataḥ | yathā pūrvaṃ tathā paścād avikāritvadharmatā || 51 ||

Tg phi 97a3-4 ñes pa'i glo bur daṅ ldan daṅ || yon tan raṅ bźin ñid ldan phyir || ji ltar sṅar bźin 4 phyis de bźin || 'gyur ba med pa'i chos ñid do ||

Takasaki 234 Being possessed of faults by occasion, It is, however, endowed with virtues by nature; Therefore it is of unchangeable character In the beginning as well as afterwards. || 51 ||

T 1611 Rm-Zs 832b25-c2 此偈明何義。偈言 十一偈及二 次第不淨時 煩惱客塵過 第十四十五 於善淨時中 過恆沙佛法 不離脫思議 佛自性功德 本際中間際 及以後際等 如來真如性 體不變不異

Rgvbh 42.1-4 dvādaśabhir ekena ca ślokena yathākramam aśuddhâvasthāyām aśuddhaśuddhâvasthāyāṃ ca kleśôpakleśadoṣayor āgantukayogāc caturdaśamena ślokena suviśuddhâvasthāyāṃ gaṅgā nadīvālukāvyativṛttair avinirbhāgāir amuktajñair acintyair buddhaguṇaiḥ prakṛtiyogād ākāśadhātor iva paurvâparyeṇa tathāgatadhātor atyantâvikāradharmatā paridīpitā |

Tg phi 97a4-6 tshigs su bcad pa bcu gñis daṅ || gcig gis ni go rims bźin du ma dag pa'i gnas skabs daṅ | ma dag pa daṅ dag pa'i gnas skabs na ñon moṅs pa daṅ ñe ba'i ñon moṅs pa dag glo bur ba daṅ ldan pa'i 5 phyir daṅ | tshigs su bcad pa bcu bźi pas ni śin tu rnam par dag pa'i gnas skabs na rnam par dbye ba med ciṅ bral mi śes śiṅ | bsam gyis mi khyab la | gaṅ gā'i kluṅ gi bye ma sñed las 'das pa'i saṅs rgyas kyi chos daṅ raṅ bźin gyis ldan pa'i phyir de 6 bźin gśegs pa'i khams nam mkha'i bźin sṅa ma daṅ phyi mar gtan 'gyur ba med par bstan to ||

Takasaki 234-235 In the impure state as well as in the pure and impure state, which are shown by the [first] 12 ślokas and by the [next] one śloka, respectively, [the Essence of the Tathāgata] is possessed of faults caused by fundamental and subsequent defilements 'by occasion'. [On the contrary], in the perfectly pure state, shown by the 14th śloka, it is 'essentially' endowed with the Buddha's virtues which are indivisible [from the Absolute Body], inseparable from Wisdom, inconceivable and far greater in number than the sands of Ganga. Therefore it is explained that the Essence of the Tathāgata, like space, is of absolutely unchangeable character throughout different states.

T 1611 Rm-Zs 832c3-5 初依不淨時不變不異。十一偈

者 如虛空遍至 體細塵不染 佛性遍眾生 諸煩惱不染

Rgvbh 42.4-7 tatrâśuddhâvasthāyām avikārârtham ārabhya katame dvādaśa ślokāḥ | yathā sarvagataṃ saukṣmyād ākāśaṃ nôpalipyate | sarvatrâvasthitaḥ sattve tathâyaṃ nôpalipyate || 52 ||

Tg phi 97a6-7 de la ma dag pa'i gnas skabs na 'gyur ba med pa'i mtshan ñid las brtsams pa'i tshigs su bcad pa bcu gñis po gaṅ dag ce na | ji ltar nam mkha' kun soṅs ba || phra 7 phyir ñe bar gos pa med || de bźin sems can thams cad la || gnas 'di ñe bar gos ba med ||

Takasaki 235 (A. Unchangeability in the Impure State) First of all, with reference to the subject of 'unchangeability' [of the Essence of the Tathāgata] in the Impure State, what is said in 12 ślokas ? (Kārikās 12-23) Just as space, being all-pervading, Cannot be polluted because of its subtle nature; Similarly, abiding everywhere among living beings, This [Essence] remains unpolluted [by defilements]. || 52 ||

T 1611 Rm-Zs 832c6-7 如一切世間 依虛空生滅 依於無漏界 有諸根生滅

Rgvbh 42.8-9 yathā sarvatra lokānām ākāśa udayavyayaḥ | tathaivâsaṃskṛte dhātāv indriyāṇāṃ vyayôdayaḥ || 53 ||

Tg phi 97a7 ji ltar 'jig rten thams cad du || nam mkha' la ni skye źiṅ 'jig | de bźin 'dus ma byas dbyiṅs la || dbaṅ po rnams ni skye źiṅ 'jig |

Takasaki 236 Just as the worlds have everywhere Their origination and destruction in space; Similarly, on the basis of the Innate Essence The sense-organs appear and disappear || 53 ||

T 1611 Rm-Zs 832c8-9 火不燒虛空 若燒無是處 如是老病死 不能燒佛性

Rgvbh 42.10-11 yathā nâgnibhir ākāśaṃ dagdhapūrvaṃ kadācana | tathā na pradahaty enaṃ mṛtyuvyādhijarâgnayaḥ || 54 ||

Tg phi 97a7-97b1 ji ltar nam mkha' me 1 rnams kyis || sṅon chad nam yaṅ tshig pa med || de bźin 'di ni 'chi ba daṅ || na daṅ rga ba'i mes mi 'tshig |

Takasaki 236 Just as space has never been burnt By the fire [at the end of the world]; Likewise the fires of death, of illness and decrepitude Cannot consume this [Essence of the Buddha]. || 54 ||

T 1611 Rm-Zs 832c10-11 地依於水住 水復依於風 風依於虛空 空不依地等

Rgvbh 42.12-13 pṛthivyambau jalaṃ vāyau vāyur vyomni pratiṣṭhitaḥ | apratiṣṭhitam ākāśaṃ vāyvambukṣitidhātuṣu || 55 ||

Tg phi 97b1 sa ni chu la chu rluṅ la || rluṅ ni mkha' la rab tu gnas || mkha'i ni rluṅ daṅ chu dag daṅ || sa yi khams la gnas ma yin ||

Takasaki 236 The earth is supported by water, Water by air, and air by space; Space has, however, no support Neither in air, nor in water, nor in the earth. || 55 ||

T 1611 Rm-Zs 832c12-13 如是陰界根 住煩惱業中 諸煩惱業等 住不善思惟

Rgvbh 42.14-15 skandhadhātvindriyaṃ tadvat karmakleśapratiṣṭhitam | karmakleśāḥ sadāyonimanaskārapratiṣṭhitāḥ || 56 ||

Tg phi 97b1-2 de bźin phuṅ po khams 2 dbaṅ rnams || las daṅ ñon moṅs dag la gnas || las daṅ ñon moṅs tshul bźin min || yid la byed la rtag tu gnas ||

Takasaki 236 Similarly all the component elements [of Phenomenal Life] Have their foundation in the Active Force and Defilements, And the Active Force and Defilements exist always On the basis of the Irrational Thought. || 56 ||

T 1611 Rm-Zs 832c14-15 不善思惟行 住清淨心中 自性清淨心 不住彼諸法

Rgvbh 42.16-17 ayoniṣomanaskāraś cittaśuddhipratiṣṭhitaḥ | sarvadharmeṣu cittasya prakṛtis tv apratiṣṭhitā || 57 ||

Tg phi 97b2-3 tshul bźin ma yin yid byed ni || sems kyi dag pa la rab gnas || sems kyi raṅ bźin chos rnams ni || thams cad la yaṅ gnas pa 3 med ||

Takasaki 236 The Irrational Thought is founded In the [innate] mind which is pure, The innate mind has, however, no support In any [of the worldly] phenomena. || 57 ||

T 1611 Rm-Zs 832c16 陰入界如地 煩惱業如水

Rgvbh 42.18-19 pṛthivīdhātuvaj jñeyāḥ skandhâyatanadhātavaḥ | abdhātusadṛśā jñeyāḥ karmakleśāḥ śarīriṇām || 58 ||

Tg phi 97b3 sa daṅ 'dra bar phuṅ po daṅ || skye mched khams rnams śes par bya || chu khams daṅ 'dra lus can gyi || las daṅ ñon moṅs śes bya ste ||

Takasaki 236-237 All the component elements of Phenomenal Life Are known as akin to the earth, And the Active Force and Defilements of living beings Are known as akin to water. || 58 ||

T 1611 Rm-Zs 832c17 不正念如風 淨心界如空

Rgvbh 43.1-2 ayoniśomanaskāro vijñeyo vāyudhātuvat | tadamūlâpratiṣṭhānā prakṛtir vyomadhātuvat || 59 ||

Tg phi 97b3-4 tshul bźin ma yin yid byed ni || rluṅ gi khams daṅ 'dra bar blta || raṅ bźin nam mkha'i khams bźin du || de 4 bźin can min gnas pa med ||

Takasaki 237 The Irrational Thought is known As having resemblance to air; Being of no root and of no support, The Innate Mind is like space. || 59 ||

T 1611 Rm-Zs 832c18 依性起邪念 念起煩惱業

Rgvbh 43.3-4 cittaprakṛtim ālīnâyoniśo manasaḥ kṛtiḥ | ayoniśo manaskāraprabhave kleśakarmaṇī || 60 ||

Tg phi 97b4 tshul bźin ma yin yid byed ni || sems kyi raṅ bźin la gnas te || tshul bźin ma yin yid byed kyis || las daṅ ñon moṅs rab tu phye ||

Takasaki 237 Abiding in the Innate Mind, There occurs the irrational action of mind By the Irrational Action of mind, The Active Force and Defilements are produced. || 60 ||

T 1611 Rm-Zs 832c19-21 依因煩惱業 能起陰入界 依止於五陰 界入等諸法 有諸根生滅 如世界成壞

Rgvbh 43.5-6 karmakleśâmbusaṃbhūtāḥ skandhâyatanadhātavaḥ | utpadyante nirudhyante tatsaṃvartavivartavat || 61 ||

Tg phi 97b4-5 las daṅ ñon moṅs chu las ni || phuṅ po skye mched khams rnams 'byuṅ || de 'jig pa daṅ 5 'chags pa ltar || skye daṅ 'jig par 'gyur ba yin ||

Takasaki 237 All the component elements of Phenomenal Life, Originated from the waterlike Active Force and Defilements, Show their appearance and disappearance [repeatedly], Just as [the world repeats its] evolution and devolution a. || 61 ||

T 1611 Rm-Zs 832c22-23 淨心如虛空 無因復無緣 及無和合義 亦無生住滅

Rgvbh 43.7-8 na hetuḥ pratyayo nâpi na sāmagrī na côdayaḥ | na vyayo na sthitiś cittaprakṛter vyomadhātuvat || 62 ||

Tg phi 97b5 sems kyi raṅ bźin nam mkha'i yi || khams ltar rgyu med rkyen med de || tshogs pa med ciṅ skye ba daṅ || 'jig daṅ gnas pa'aṅ yod ma yin ||

Takasaki 237 The Innate Mind is like space, Being of no cause or condition, Or complex [of producing factors], It has neither origination nor destruction, Nor even stability [betweentwo points]. || 62 ||

T 1611 Rm-Zs 832c24-25 如虛空淨心 常明元轉變 為虛妄分別 客塵煩惱染

Rgvbh 43.9-10 cittasya yâsau prakṛtiḥ prabhāsvarā na jātu sā dyaur iva yāti vikriyām | āgantukai rāgamalâdibhis tv asā- v upaiti saṃkleśam abhūtakalpajaiḥ || 63 ||

Tg phi 97b5-6 sems kyi raṅ bźin 'od gsal gaṅ yin pa || de ni nam mkha' 6 bźin du 'gyur med de || yaṅ dag min rtogs las byuṅ 'dod chags sogs || glo bur dri mas de ñon moṅs mi 'gyur ||

Takasaki 237 The innate nature of the mind is brilliant And, like space, has no transformation at all; It bears, however, the impurity by stains of desires, etc. Which are of accident and produced by wrong conception. || 63 ||

T 1611 Rm-Zs 832c26-833a4 此虛空譬喻偈示現何義。明如

來性。依不淨時法體不變。偈

言 不正思惟風 諸業煩惱水 自性心虛空 不為彼二生 自性清淨心 其相如虛空 邪念思惟風 1 所不能散壞 諸業煩惱水 所不能濕爛 老病死熾火 所不能燒燃

Rgvbh 43.13-16 katham anenâkāśadṛṣṭāntena tathāgatadhātor aśuddhâvasthāyām avikāradharmatā pari-dīpitā | tad ucyate | nâbhinirvartayaty enaṃ karmakleśâmbusaṃcayaḥ | na nirdahaty udīrṇo 'pi mṛtyuvyādhijarânalaḥ || 64 ||

Tg phi 97b6-7 ji ltar nam mkha' dpe 'dis ma dag pa'i gnas skabs na de bźin gśegs pa'i sñiṅ po rnam par 'gyur ba med pa'i chos ñid du bstan pa de brjod pa 7 ni || las daṅ ñon moṅs chu sogs kyis || 'di ni mṅon par 'grub min te || 'chi daṅ na daṅ rga ba'i me || mi bzad pas kyaṅ tshig mi 'gyur ||

Takasaki 238 (§. Unoriginated Character of the Innate Mind.) By this analogy of space, how is the unchangeable character of the Essence of the Tathāgata in the impure state explained? It is said as follows : The accumulation of water-like Active Force and Defilements Cannot produce this space-like [Innate Mind], And even the growing fires of death, of illness and old age Cannot consume [this Innate Mind]. || 64 ||

T 1611 Rm-Zs 833a5-7 此偈明何義。如依邪念風輪起

業煩惱水聚。依業煩惱水聚。

生陰界入世間。而自性心虛空

不生不起。

Rgvbh 44.1-2 yadvad ayoniśo manaskāravātamaṇḍalasaṃbhūtaṃ karmakleśôdakarāśiṃ pratītya skandhadhātvāyatanalokanirvṛttyā cittaprakṛtivyomadhātor vivarto na bhavati |

Tg phi 97b7-98a1 ji ltar tshul bźin ma yin pa yid la byed pa'i rluṅ gi dkyil 'khor las byuṅ pa | las daṅ ñon moṅs pa'i chu la brten nas | 1 || phuṅ po daṅ | khams daṅ | skye mched kyi 'jig rten skyes bas sems kyi raṅ bźin gyi nam mkha' 'chags par 'gyur ba ma yin pa

Takasaki 238 The origination of the world classified into [5] elementary groups, [18] component elements or [12] bases of cognition is conditioned by the accumulation of water-like Active Force and Defilements, which is, in its turn, based upon wind-circle of Irrational Thought. But this origination of the world never causes the evolution of the Innate Mind which has a resemblance to space.

T 1611 Rm-Zs 833a7-11 偈言不正思惟風諸業煩惱水自

性心虛空不為彼二生故。如是

依邪念風災。業行煩惱水災。

老病死等火災。吹浸燒壞陰入

界世間。而自性清淨心虛空常

住不壞。

Rgvbh 44.2-4 tadvad ayoniśomanaskārakarmakleśavāyvapskandhapratiṣṭhitasya skandhadhātvāyatanalokasyâstaṃ-gamāya mṛtyuvyādhijarâgniskandhasamudayād api tadasaṃvarto veditavyaḥ |

Tg phi 98a1-2 bźin du tshul bźin ma yin pa yid la byed pa daṅ | las daṅ ñon moṅs pa'i rluṅ daṅ chu'i phuṅ po la gnas pa | phuṅ po 2 daṅ khams daṅ skye mched kyi 'jig rten 'jig par byed pa | 'chi ba daṅ na daṅ rga ba'i me'i tshogs skyes pas kyaṅ de mi 'jig par rig par bya'o ||

Takasaki 238-239 In the same way, a group of fires of death, of illness and decrepitude arises in order to destroy the world classified into five elementary groups, component elements or bases of cognition which is founded on the accumulation of air-like Irrational Thought and water-like Active Force and Defilements. But even by this arising of the fires of death, etc., it should he known that the Innate Mind cannot be destroyed.

T 1611 Rm-Zs 833a11-14 如是於不淨時中器世間相似相

對法。諸煩惱染業染生染有集

有滅。諸佛如來無為之性。猶

如虛空不生不滅。常不變易示

現法體。

Rgvbh 44.4-7 ity evam a- śuddhâvasthāyāṃ bhājanalokavad aśeṣakleśakarmajanmasaṃkleśasamudayâstaṃgame'py ākāśavad'saṃskṛtasya tathāgatadhātor anutpādânirodhād atyantam avikāradharmatā pari-dīpitā |

Tg phi 98a2-3 de ltar ma dag pa'i gnas skabs na snod kyi 'jig rten bźin du ñon moṅs pa daṅ | las daṅ skye ba'i kun nas ñon moṅs pa 3 mtha' dag skye ba daṅ 'jig kyaṅ | 'dus ma byas ba de bźin gśegs pa'i sñiṅ po ni nam mkha' bźin du skye ba med ciṅ 'gag pa med ba śin tu mi 'gyur ba'i chos ñid du bstan pa yin no ||

Takasaki 239 Thus, in the impure state, though all the Impurity of Defilements, of Active Force and Birth show their appearance and disappearance like the material world's, the Innate Essence of the Tathāgata is, like space, of no origination and destruction. Therefore, it is explained as being absolutely of unchangeable character.

T 1611 Rm-Zs 833a14-15 此自性清淨法門虛空譬喻。如

陀羅尼自在王菩薩修多羅中廣

說。

Rgvbh 44.7-8 eṣa ca prakṛtiviśuddhimukhaṃ dharmâlokamukham ārabhyâkāśadṛṣṭānto vistareṇa yathāsūtram anugantavyaḥ |

Tg phi 98a3-4 riṅ bźin gyis rnam par dag pa'i sgo'i chos snaṅ ba'i sgo las brtsams pa | nam mkha'i 4 dpe 'di rgyas par ni mdo ji lta ba bźin rtogs par bya ste |

Takasaki 239 And this example of space which refers to the introduction to the light of doctrine on the Innate Purity [of the mind] is to be understood in detail according to the Scripture

T 1611 Rm-Zs 833a15-19 應知彼經中言。諸善男子。煩

惱本無體。真性本明淨。一切

煩惱羸薄。毘婆舍那有大勢

力。一切煩惱客塵。自性清淨

心根本。一切諸煩惱虛妄分

別。自性清淨心如實不分別。

Rgvbh 44.8-10 kavirmārṣā kleśāḥ | āloko viśuddhiḥ | durbalāḥ kleśāḥ | balavatī vipaśyanā | āgantukāḥ kleśāḥ | mūlaviśuddhā prakṛtiḥ | parikalpāḥ kleśāḥ | aparikalpā prakṛtiḥ |

Tg phi 98a4-5 draṅ sroṅ chen po ñon moṅs pa ni mun pa | rnam par dag pa ni snaṅ ba'o || ñon moṅs pa ni stobs chuṅ ba | lhag mthoṅ ni stobs daṅ ldan pa'o || ñon moṅs pa ni glo bur pa | raṅ bźin gyis rnam par dag 5 pa ni rtsa ba'o || ñon moṅs pa ni kun tu brtags pa | raṅ bźin ni kun tu ma brtags pa'o ||

Takasaki 239 "O Honorable Men, Defilements are the darkness, the Pure [Mind] is the light. Defilements are of weak power but the correct intuition is powerful. Defilements are merely accidental, but the Innate Mind is of a pure root. Defilements are of wrong discrimination, but the Innate Mind is indiscriminative.

T 1611 Rm-Zs 833a19-24 諸佛子。譬如大地依水而住。

水依風住風依空住。而彼虛空

無依住處。諸善男子。如是四

大地大水大風大空大。此四大

中唯虛空大以為最勝。以為大

力。以為堅固。以為不動。以

為不作。以為不散。不生不滅

自然而住。

Rgvbh 44.10-13 tad yathā mārṣā iyaṃ mahāpṛthivy apsu pratiṣṭhitā | āpo vāyau pratiṣṭhitāḥ | vāyur ākāśe pratiṣṭhitaḥ | apratiṣṭhitaṃ câkāśam | evam eṣāṃ caturṇāṃ dhātūnāṃ pṛthivīdhātor abdhātor vāyudhātor ākāśadhātur eva balī yo dṛḍho 'calo 'nupacayo 'napacayo 'nutpanno 'niruddhaḥ sthitaḥ svarasayogena |

Tg phi 98a5-7 draṅ sroṅ chen po 'di lta ste | sa chen po 'di ni chu la rab tu gnas pa | chu ni rluṅ la rab tu gnas pa | rluṅ ni nam mkha' la rab tu gnas pa yin la | nam mkha' ni gnas 6 pa med pa'o || de bźin du khams bźi po 'di rnams las | sa'i khams daṅ | chu'i khams daṅ | rluṅ gi khams pas ni nam mkha'i khams ñid stobs daṅ ldan pa | brtan pa | mi g-yo ba | 'grib pa med pa | skye ba med pa | 'gag pa med pa ste | raṅ gi 7 ṅaṅ gis gnas pa'o ||

Takasaki 239-240 For example, O Honorable Men, this great earth has its foundation in water. Water is supported by air, and air is founded on space. But space, in its turn, has no foundation. Thus, among these four gross elements, space is more powerful than any of the other three elements, earth, water or air. It is also firm, immovable, neither increasing nor diminishing, neither originated nor destroyed and is stable with its own essence.

T 1611 Rm-Zs 833a24-26 諸善男子。彼三種大生滅相

應。無實體性剎那不住。諸佛

子。此三種大變異無常。諸佛

子。而虛空界常不變異。

Rgvbh 44.13-15 tatra ya ete trayo dhātavas ta utpādabhaṅgayuktā anavasthitā acirasthāpinaḥ |dṛśyata eṣāṃ vikāro na punar ākāśadhātoḥ kaścid vikāraḥ |

Tg phi 98a7 de la khams gsum po gaṅ yin pa de dag ni skye ba daṅ 'jig pa daṅ ldan pa | mi gnas pa yun riṅ du mi gnas pa ste | 'di dag la ni rnam par 'gyur pa mthoṅ gi | nam mkha la ni rnam par 'gyur ba 'ga' yaṅ med do ||

Takasaki 240 [On the contrary], these three gross elements [other than space] are possessed of origination and destruction, unstable and of no long duration. It will be perceived that these three gross elements are changeable, but space is by no means changeable.

T 1611 Rm-Zs 833a26-b1 諸佛子。如是陰界入依業煩惱

住。諸煩惱業依不正思惟住。

不正思惟依於佛性自性清淨心

住。 以是義故。經中說言。自性清

淨心客塵煩惱染。

Rgvbh 44.15-45.3 evam eva skandhadhātvāyatanāni karmakleśapratiṣṭhitāni | karmakleśā ayoniśomanaskārapratiṣṭhitāḥ | ayoniśomanaskāraḥ prakṛtipariśuddhipratiṣṭhitaḥ | tata ucyate prakṛtiprabhāsvaraṃ cittam āgantukair upakleśair upakliśyata iti |

Tg phi 98a7-98b2 de bźin du | 1 phuṅ po daṅ | khams daṅ | skye mched dag ni las daṅ ñon moṅs pa la rab tu gnas pa'o || las daṅ ñon moṅs pa ni tshul bźin ma yin pa yid la byed pa la rab tu gnas pa | tshul bźin ma yin pa yid la byed pa ni raṅ bźin gyis yoṅs su dag pa la gnas pa ste | des 2 na sems kyi raṅ bźin ni 'od gsal ba ste | glo bur gyi ñon moṅs pas ñon ma moṅs pa'o źes brjod do źe'o ||

Takasaki 240 "In a similar manner, all the component elements [of the Phenomenal Life classified into] 5 elementary groups, 18 component elements, or 12 bases of cognition have their support in the Active Force and Defilements. The Active Force and Defilements are founded on the Irrational Thought and the latter has its support in the Innate Pure Mind. Therefore, it is said: the Mind is radiant by nature, [but it] is polluted by the occasional defilements".

T 1611 Rm-Zs 833b1-4 諸善男子。所有邪念。所有煩

惱業。所有陰界入。如是諸法

從於因緣和合而生。以諸因緣

壞散而滅。諸善男子。彼自性

清淨心無因無緣故。無和合不

生不滅。

Rgvbh 45.3-6 tatra paścād yo 'yoniśomanaskāro ye ca karmakleśā yāni ca skandhadhātvāyatanāni sarva ete dharmā hetupratyayasaṃgṛhītā utpadyante hetupratyayavisāmagryā nirudhyante | yā punaḥ sā prakṛtis tasyā na hetur na pratyayo na sāmagrī nôtpādo na nirodhaḥ |

Tg phi 98b2-3 de la tshul bźin ma yin pa'i yid la byed pa gaṅ yin pa daṅ | las daṅ ñon moṅs pa gaṅ yin pa daṅ | phuṅ po daṅ | khams daṅ | skye mched gaṅ yin 3 pa'i chos 'di mtha' dag ni rgyu rkyen gyis bsdus pas skye ba rgyu rkyen daṅ bral na 'gag par 'gyur gyi | raṅ bźin gaṅ yin pa de ni rgyu med pa | rkyen med pa | tshogs pa med pa | skye ba med pa | 'gag pa med pa'o ||

Takasaki 240-241 After this passage, it is continued as follows: Now, all these phenomena, the Irrational Thought, the Active Force and Defilements, and all of the component elements of the Phenomenal Life are originated by the complex of their causes and conditions. When these causes and conditions lose their complexity they are immediately extinguished. On the contrary, the Innate Mind is of no cause nor condition. Consequently, it has no complex [of cause and condition] and hence there is neither origination nor destruction of it.

T 1611 Rm-Zs 833b4-9 諸善男子。如虛空界。自性清

淨心亦復如是。如風大界。不

正思惟亦復如是。如水大海。

諸業煩惱亦復如是。如地大

界。陰界入等亦復如是。是故

說言。一切諸法皆無根本。皆

無堅實。無住無住本。根本清

淨。無根本故。

Rgvbh 45.6-9 tatra yathâkāśadhātus tathā prakṛtiḥ | yathā vāyudhātus tathâyoniśomanasikāraḥ | yathâbdhātus tathā karmakleśāḥ | yathā pṛthivīdhātus tathā skandhadhātvāyatanāni | tata ucyante sarvadharmā asāramūlā apratiṣṭhānamūlāḥ śuddhamūlā amūlamūlā iti |

Tg phi 98b3-5 de la nam mkha'i khams ji lta ba de ltar ni raṅ bźin 4 no || rluṅ gi khams ji lta ba de ltar ni tshul bźin ma yin pa yid la byed pa'o || chu'i khams ji lta ba de ltar ni las daṅ ñon moṅs pa'o || sa'i khams ji lta ba de ltar ni phuṅ po daṅ | skye mched daṅ | khams rnams so || des na chos thams cad ni rtsa ba yoṅs 5 su chad pa ste | sñiṅ po med pa'i rtsa ba can | mi gnas pa'i rtsa ba can | dag pa'i rtsa ba can | rtsa ba med pa'i rtsa ba can źes brjod do źe'o ||

Takasaki 241 Here, the Innate Mind is like space, the Irrational Thought is like air, the Active Force and Defilements are like water and all of the component elements of the Phenomenal Life are akin to earth. Therefore, it is said: "all phenomena are completely devoid of any root and based upon an unreal and unstable foundation, [because they are of unreal nature, but at the same time] they are founded on a pure [essence] which is, in its turn, of no root".

T 1611 Rm-Zs 833b9-13 已說不淨時中依無分別相。自

性清淨心虛空界相似相對法。

已說依彼起不正念風界相似相

對法。已說依不正念諸業煩惱

因相水界相似相對法。已說依

彼生陰界入果相轉變地相似相

對法。

Rgvbh 45.10-13 uktam aśuddhâvasthāyām avikāralakṣaṇam ārabhya prakṛter ākāśadhātusādharmyaṃ tadāśritasyâyoniśomanasikārasya karmakleśānāṃ ca hetulakṣaṇam ārabhya vāyudhātusādharmyam abdhātusādharmyaṃ ca tatprabhavasya skandhadhātvāyatanasya vipākalakṣaṇam ārabhya pṛthivīdhātusādharmyam |

Tg phi 98b5-7 ma dag pa'i nas skabs na | 'gyur ba med pa'i mtshan ñid las brtsams te | raṅ bźin nam mkha' daṅ chos mtshuṅs 6 pa daṅ | de la brten pa tshul bźin ma yin pa yid la byed pa daṅ | las daṅ ñon moṅs pa rnams rgyu'i mtshan ñid las brtsams nas | rluṅ gi khams daṅ chos mtshuṅs pa daṅ | chu'i khams daṅ chos mtshuṅs pa daṅ | de las byuṅ ba phuṅ po daṅ | khams 7 daṅ | skye mched rnam par smin pa'i mtshan ñid las brtsams te | sa'i khams daṅ chos mtshuṅs pa ni bśad zin to ||

Takasaki 241 (2§. Indestructible Character of the Innate Mind.) We have already explained that in the impure state the Innate Mind has a resemblance to space on account of its 'unchangeable' characteristic; the Irrational Thought and the Active Force and Defilements, being founded on the Innate Mind, have a resemblance to air and water, respectively, on account of their characteristic of 'cause', and [lastly] all of the Component Elements of Phenomenal Life, being produced from the former two, have a resemblance to the earth on account of their characteristic of 'fruit'.

T 1611 Rm-Zs 833b14-15 未說彼焚燒死病老等諸過患相

火相似相對法。是故次說偈言

Rgvbh 45.13-14 tadvibhavakāraṇasya tu mṛtyuvyādhijarâgner upasargalakṣaṇam ārabhya tejodhātusādharmyaṃ nôktam iti tad ucyate |

Tg phi 98b7-99a1 de 'jig pa'i rgyu'i 'chi ba daṅ | na ba daṅ | rga ba'i me go'i nad kyi mtshan ñid las brtsams te me'i khams daṅ chos mtshuṅs pa ni ma 1 || bśad pas na de brjod pa ||

Takasaki 241 We have not, however, discussed the similarity of the fires of death, illness and decrepitude to the gross element of fire as being the cause of the annihilation of Life and on account of their characteristic of being'infection'. So, on this point it is said as follows:

T 1611 Rm-Zs 833b16-17 有三火次第 劫燒人地獄 能作種種苦 能熟諸行根

Rgvbh 45.15-16 trayo 'gnayo yugânte 'gnir nārakaḥ prākṛtaḥ kramāt | trayas ta upamā jñeyā mṛtyuvyādhijarâgnayaḥ || 65 ||

Tg phi 99a1 dus mtha' dmyal ba tha mal pa'i || me gsum 'chi daṅ na ba daṅ || rga ba'i me gsum rim bźin du || de daṅ 'dra bar śes par bya ||

Takasaki 241-242 The three fires, the fire at the end of the world, The fire of hell and the ordinary fire, These are to be known respectively as the analogy For three fires, that of death, of sickness and old age. || 65 ||

T 1611 Rm-Zs (no chi)

Rgvbh 45.17-19 tribhiḥ kāraṇair yathākramaṃ mṛtyuvyādhijarāṇām agnisādharmyaṃ veditavyam | ṣaḍāyatananirmamīkaraṇato vicitrakāraṇânubhavanataḥ saṃskāraparipākôpanayanataḥ |

Tg phi 99a1-2 'chi ba daṅ | na ba daṅ | rga ba rnams ni go rims bźin du rgyu gsum gyis me daṅ 2 'dra bar rig par bya ste | skye mched drug bdag gi ba med par byed pa daṅ | sdug bsṅal sna tshogs myoṅ bar byed pa daṅ | 'du byed yoṅs su smin par byed pa'i phyir ro ||

Takasaki 242 The similarity of death, illness and old age to fire should be known for three reasons, respectively. [Which are the three reasons ? They are namely]: because [death] leads the 6 [internal] bases of cognition to destruction ; 2) [illness] makes sufferings of various kinds of torments ; and 3) [old age] leads the Active Forces to their ripening.

T 1611 Rm-Zs 833b18-21 此偈明何義明此三法。老病死

火。於不淨時中不能變異彼如

來藏。是故聖者勝鬘經言。世

尊。生死者。依世諦故說有生

死。死者諸根壞。世尊。生者

新諸根起。

Rgvbh 45.19-46.2 ebhir api mṛtyuvyādhijarâgnibhir avikāratvam ārabhya tathāgatadhātor aśuddhâvasthāyām idam uktam | lokavyavahāra eṣa bhagavan mṛta iti vā jāta iti vā | mṛta iti bhagavann indriyôparodha eṣaḥ | jāta iti bhagavan navānām indriyāṇāṃ prādurbhāva eṣa |

Tg phi 99a2-4 de bźin gśegs pa'i khams ma dag pa'i gnas skabs na yaṅ 'chi ba daṅ | na ba daṅ | rga 3 ba'i me gsum po 'di dag gis mi 'gyur ba ñid las brtsams te | 'di skad ces | bcom ldan 'das 'chi ba źes bgyi ba daṅ | skye ba źes bgyi ba 'di ni 'jig rten gyi tha sñad do || bcom ldan 'das 'chi ba źes bgyi ba 'di ni dbaṅ po 'gags pa'o || bcom ldan 'das skye ba źes bgyi ba 4 'di ni dbaṅ po gsar pa rnams thob pa'o ||

Takasaki 242 Even by these fires, the Essence of the Tathāgata in its impure state cannot be changed at all. With reference to this point, it is said [in the Scripture] : "Lord, something is dead, something is born, such sayings are merely a worldly usage. The saying 'something is dead', Lord, this means the destruction of sense organs. Something is born means, Lord, origination of new sense organs.

T 1611 Rm-Zs 833b21-24 世尊而如來藏不生不死不老不

變。何以故。世尊。如來藏

者。離有為相境界。世尊如來

藏者。常恆清涼不變故。

Rgvbh 46.2-4 na punar bhagavaṃs tathāgatagarbho jāyate vā jīryati vā mriyate vā cyavate vôtpadyate vā | tat kasmād dhetoḥ | saṃkṛtalakṣaṇaviṣayavyativṛtto bhagavaṃs ta-thāgatagarbho nityo dhruvaḥ śivaḥ śāśvata iti |

Tg phi 99a4-5 bcom ldan 'das de bźin gśegs pa'i sñiṅ po ni skye ba'am | 'chi 'pho ba'am | skye ba ma lags so || de ci'i slad du źe na | bcom ldan 'das de bźin gśegs pa'i sñiṅ po ni 'dus byas kyi mtshan ñid kyi yul las 'das pa ste | rtag pa | brtan ba | źi ba |5 g-yuṅ druṅ ṅo źes gsuṅs so ||

Takasaki 242-243 However, Lord, the Matrix of the Tathāgata is never born, never decays, never deceases, never passes away or arises [again]. For what reasons? Because, O Lord, the Matrix of the Tathāgata, being beyond the sphere characterized as being caused and conditioned, is eternal, constant, quiescent and everlasting".

T 1611 Rm-Zs 833b25-29 已說依不淨時不變不異次說依

淨不淨時不變不異故。說二偈 菩薩摩訶薩 如實知佛性 不生亦不滅 復無老病等 菩薩如是知 得離於生死 憐愍眾生故 示現有生滅

Rgvbh 46.5-9 tatrâśuddhaśuddhâvasthāyām avikārârtham ārabhya ślokaḥ | nirvṛttivyuparamarugjarāvimuktā asyaiva prakṛtim ananyathâvagamya | janmâdivyasanamṛte 'pi tannidānaṃ dhīmanto jagati kṛpôdayād bhajante || 66 ||

Tg phi 99a5-6 de la ma dag pa daṅ dag pa'i gnas skabs na | 'gyur ba med pa las brtsams te tshigs su bcad pa | skye 'chi na daṅ rga ba las grol ba || 'di yi raṅ bźin ji bźin ñid rtogs te || skye sogs phoṅs daṅ bral yaṅ de yi rgyus || 6 blo ldan 'gro la sñiṅ rje bskyed phyir bsten ||

Takasaki 243 (B. Unchangeability in the Pure and Impure State) Now there comes one śloka referring to the meaning of 'unchangeability' in the pure and impure state [of Bodhisattvas]. (Kārikā 24) Having truly realized the Innate Mind As being released from birth and death As well as from illness and decrepitude, The Bodhisattvas have no calamity of birth and so forth; Still, because of the rising of Compassion towards the world, They assume the cause of calamities. || 66 ||

T 1611 Rm-Zs 833c1-3 此偈示現何義。偈言 老病死諸苦 聖人永滅盡 依業煩惱生 諸菩薩無彼

Rgvbh 46.10-12 anena kiṃ darśayati | mṛtyuvyādhijarāduḥkhamūlam āryair apoddhṛtam | karmakleśavaśāj jātis tadabhāvān na teṣu tat || 67 ||

Tg phi 99a6 'dis ci bstan źe na | 'phags pas 'chi daṅ na ba daṅ || rga ba'i sdug bsṅal rtsad nas spaṅs || las daṅ ñon moṅs dbaṅ gis skye || de la de med phyis de med ||

Takasaki 243 (§1. The Pure Character and Impure Character of the Bodhisattva.) What is shown by this śloka? The sufferings of death, illness and decrepitude Are destroyed by the Saints to the root; There is a birth by the power of Active Force and Defilements; As there is no birth [of such a kind] The saints have no root [of defilements]. || 67 ||

T 1611 Rm-Zs 833c4-7 此偈明何義。明此老病死等苦

火於不淨時依業煩惱本生。如

世間火依薪本生。以諸菩薩得

生意生身。於淨不淨時畢竟永

滅盡。以是義故。諸業煩惱等

常不能燒燃。

Rgvbh 46.13-16 asya khalu mṛtyuvyādhijarāduḥkhavahner aśuddhâvasthāyām ayoniśomanasikārakarmakleśapūrvikā jātir indhanam ivôpādānaṃ bhavati | yasya manomayâtmabhāvapratilabdheṣu bodhisattveṣu śuddhâśuddhâvasthāyām atyantam anābhāsagamanād itarasyâtyantam anujjvalanaṃ prajñāyate |

Tg phi 99a6-99b1 ma dag pa'i gnas skabs kyi 'chi ba daṅ na ba daṅ | rga 7 ba'i me 'di'i bud śiṅ lta bu'i ñe bar len pa ni tshul bźin ma yin pa yid la byed pa daṅ | las daṅ ñon moṅs pa sṅon du 'gro ba can gyi skye ba yin te | ma dag pa daṅ dag pa'i gnas skabs na | yid kyi raṅ bźin gyi lus thob pa'i byaṅ chub sems dpa' rnams la gaṅ 1 źig śin tu snaṅ bar med par gyur pas cig śos gtan 'bar ba med par rtogs pa'o ||

Takasaki 244 Now, in the impure state, the causa materialis of the fires of sufferings like death, illness and decrepitude is the Birth based upon the Irrational Thought, the Active Force and Defilements, just as the fuel [is the causa materialis of ordinary fires]. In the pure and impure state, however, there is no appearance whatever of such a cause that we can know of; there is also no flame of fires of suffering at all in the Bodhisattvas who have attained the Body made of mind.

T 1611 Rm-Zs 833c7-9 而依慈悲力故。示現生老病

死。 而遠離生等。以見如實故。

Rgvbh 47.1-2 janmamṛtyujarāvyādhīn darśayanti kṛpâtmakāḥ | jātyādivinivṛttāś ca yathābhūtasya darśanāt || 68 ||

Tg phi 99b1 ji bźin yaṅ dag mthoṅ ba'i phyir || skye sogs rnams las 'das gyur kyaṅ || sñiṅ rje'i bdag ñid skye ba daṅ || 'chi daṅ rga daṅ na bar ston ||

Takasaki 244 They, being full of mercy, make appearance Of birth, death, decrepitude and illness, Though they have got rid of birth, etc. Because of their perception of the truth. || 68 ||

T 1611 Rm-Zs 833c9-12 以是義故。諸菩薩摩訶薩依善

根結使生。非依業煩惱結使

生。以依心自在力生。依大悲

力現於三界。示現生示現老示

現病示現死。

Rgvbh 47.3-5 kuśalamūlasaṃyojanād dhi bodhisattvāḥ saṃcintyôpapattivaśitâsaṃniḥśrayeṇa karuṇayā traidhātuke saṃśliṣyante | jātim apy upadarśayanti jarām api vyādhim api maraṇam apy upadarśayanti |

Tg phi 99b1-2 byaṅ chub sems dpa' rnams ni 2 dge ba'i rtsa ba'i srid pa kun tu sbyor ba can te | bsams bźin du skye ba la dbaṅ ba ñid la brten nas sñiṅ rjes khams gsum du yaṅ dag par sbyor ro || skye ba yaṅ ñe bar ston la | rga ba daṅ | na ba daṅ | 'chi ba yaṅ ñe bar ston to ||

Takasaki 244 Indeed, because of their contact with the virtuous root Bodhisattvas attach themselves to the Phenomenal World consisting of three spheres, basing themselves uponl the power of origination by their Will. Also they make appearance of birth, of old age, of illness and of death.

T 1611 Rm-Zs 833c12-13 而彼無有生老病死諸苦等法。

以如實見真如佛性不生不滅。

Rgvbh 47.5-6 na ca teṣām ime jātyādayo dharmāḥ saṃvidyante | yathâpi tad asyaiva dhātor yathābhūtam ajātyanutpattidarśanāt |

Tg phi 99b2-3 de dag skye ba la sogs pa'i chos 'di dag 3 kyaṅ med de | khams de ñid skye ba med pa daṅ | 'byuṅ ba med pa yaṅ dag pa ji lta ba bźin mthoṅ ba'i phyir ro ||

Takasaki 244 Still, there are in reality no such phenomena of birth, etc. among them. Because, of course, they have truly perceived that the Essence [of the Buddha] is of no birth and of no origination. (References to the scriptures)

T 1611 Rm-Zs 833c13-17 是名不淨淨時。如修多羅中依

愛無漏業根本煩惱廣說應知。

如如來於大海慧菩薩經中說

言。大海慧。何者能住世間善

根相應煩惱。所謂集諸善根無

有厭足故。以心願生攝取諸有

故。

Rgvbh 47.6-9 sā punar iyaṃ bodhisattvâvasthā vistareṇa yathāsūtram anugantavyā | yad āha | katame ca te saṃsārapravartakāḥ kuśalamūlasaṃprayuktāḥ kleśāḥ | yad uta puṇyasaṃbhāraparyeṣṭyatṛptatā | saṃcintyabhavôpapattiparigrahaḥ |

Tg phi 99b3-4 byaṅ chub sems dpa'i gnas skabs 'di rgyas par ni mdo ji lta ba bźin śes par bya ste | ji skad du | de dag gi 'khor ba'i rgyu dge ba'i rtsa ba daṅ 4 mtshuṅs par ldan pa'i ñon moṅs pha gaṅ źe na | 'di lta ste | bsod nams kyi tshogs yoṅs su tshol bas mi ṅoms pa daṅ | bsams bźin du srid par skye ba yoṅs su 'dzin pa daṅ |

Takasaki 245 (§2. Defilements endowed with Virtuous Root.) And this state of Bodhisattvas is to be understood in detail according to the Scripture. It is said :"Which are the Defilements endowed with virtuous root that cause [Bodhisattvas] to reside in the Phenomenal World? They are namely: Non-satisfaction in searching for the accumulation of merits; Acceptance of existence through origination by their own will;

T 1611 Rm-Zs 833c17-21 心見一切諸佛如來故。教化一

切眾生心不疲惓故。攝取一切

諸佛妙法故。於諸眾生常作利

益故。常不捨離樂貪諸法結使

故。常不捨離諸波羅蜜結使

故。

Rgvbh 47.9-11 buddhasamavadhānaprārthanā | sattvaparipākâparikhedaḥ | saddharmaparigrahôdyogaḥ | sattvakiṃkaraṇīyôtsukatā | dharmarāgânuśayânutsargaḥ | pāramitāsaṃyojanānām aparityāgaḥ |

Tg phi 99b4-5 de la gaṅ źig gzugs la sogs pa'i dṅos po mi rtag pa la rtag go sñam par 'du śes pa daṅ | sdug bsṅal la bde'o sñam pa daṅ | bdag med pa la bdag go sñam pa 5 daṅ | mi gtsaṅ ba la gtsaṅ ṅo sñam par 'du śes pa 'di ni phyin ci log rnam pa bźi źes brjod la |

Takasaki 245 The earnest wish to meet with the Buddhas; Unweariness towards the perfect maturity of living beings. Efforts for the perfect apprehension of the sublime Doctrine ; Endeavour after works to be done for the living beings; Non-abandonment of propensity of desire for phenomena; Non reluctance from fetters of the Highest Virtues.

T 1611 Rm-Zs 833c21-24 大海慧。是名諸菩薩摩訶薩世

間善根相應煩惱。依此煩惱諸

菩薩摩訶薩生於三界受種種

苦。不為三界煩惱過患之所染

污。

Rgvbh 47.11-12 ity ete sāgaramate kuśalamūlasaṃprayuktāḥ kleśā yair bodhisattvāḥ saṃśliṣyante | na khalu kleśadoṣair lipyante |

Tg phi 99b5-6 blo gros rgya mtsho gaṅ dag gis 6 byaṅ chub sems dpa' kun tu sbyor bar byed kyaṅ ñon moṅs pa'i skyon gyis mi gos pa | dge ba'i rtsa ba daṅ mtshuṅs par ldan pa'i ñon moṅs pa ni 'di dag go ||

Takasaki 245 O Sāgaramati, thus are the Defilements endowed with the virtuous roots by which the Bodhisattvas attach themselves [to this world], but they are never affected by the fault of Defilements....

T 1611 Rm-Zs 833c24-28 大海慧菩薩白佛言。世尊。此

諸善根以何義故說名煩惱。佛

告大海慧菩薩言。大海慧。如

是煩惱。諸菩薩摩訶薩能生三

界受種種苦。依此煩惱故。有

三界。非染煩惱三界中生。

Rgvbh 47.12-14 āhu punaḥ | yadā bhagavan kuśalamūlāni tat kena kāraṇena kleśā ity ucyante | āha | tathā hi sāgaramate ebhir evaṃrūpaiḥ kleśair bodhisattvās trai-dhātuke śliṣyante | kleśasaṃbhūtaṃ ca traidhātukam |

Tg phi 99b6-7 yaṅ gsuṅs pa | bcom ldan 'das gaṅ gi tshe dge ba'i rtsa ba lags na | de'i rgyu ci'i slad du ñon moṅs pa 7 źes bgyi | bka' stsal pa | blo gros rgya mtsho 'di lta ste | de lta bu'i raṅ bźin gyi ñon moṅs pa 'di dag gis byaṅ chub sems dpa' khams gsum par kun tu sbyor ba la | khams gsum pa yaṅ kun nas ñon moṅs pa las byuṅ yin no ||

Takasaki 245-246 Then [Sagaramati] asked: Why then, O Lord, are the virtuous roots called'Defilements'?... [The Lord] answered: Because, O Sagaramati, by these Defilements of such kinds Bodhisattvas attach themselves to the Phenomenal World. And this Phenomenal World is of origination from Defilements.

T 1611 Rm-Zs 833c28-834a1 大海慧。菩薩以方便智力。依

善根力故。心生三界。是故名

為善根相應煩惱而生三界非染

心生。

Rgvbh 47.14-16 tatra bodhisattvā upāyakauśalena ca kuśalamūlabalânvādhānena ca saṃcintya traidhātuke śliṣyante | tenôcyante kuśalmūla-saṃprayuktāḥ kleśā iti | yāvad eva traidhātuke śleṣatayā na punaś cittôpakleśatayā |

Tg phi 99b7-100a2 de la byaṅ chub sems 1 || dpa' ni thabs la mkhas pa daṅ | dge pa'i rtsa ba'i stobs brkyed pas bsams bźin du khams gsum du kun tu sbyor te | des na dge ba'i rtsa ba daṅ mtshuṅs par ldan pa'i ñon moṅs pa źes bya'o || ji srid khams gsum par kun tu sbyor ba yin gyi 2 sems ñe bar ñon moṅs pas ni ma yin no ||

Takasaki 246 There, to this very Phenomenal World, Bodhisattvas attach themselves at their own wishes by their skill of means and through producing the power of virtuous roots. Therefore, it is called `Defilements endowed with the roots of virtuous qualities. [It is called so] inasmuch as they attach themselves to the Phenomenal World, but not because of [actual] defilements on the mind".

T 1611 Rm-Zs 834a1-5 大海慧。譬如長者若居士等唯

有一子。甚愛甚念見者歡喜。

而彼一子依愚癡心因戲樂故。

墮在極深糞廁井中。時彼父母

及諸親屬。見彼一子墮在大廁

深坑糞中。

Rgvbh 47.17-19 syād yathâpi nāma sāgaramate śreṣṭhino gṛhapater ekaputraka iṣṭaḥ kāntaḥ priyo manāpo 'pratikūlo darśanena sa ca dārako bālabhāvena nṛtyann eva mīḍhakūpe prapatate | atha te tasya dārakasya mātṛjñātayaḥ paśyeyus taṃ dārakaṃ mīḍhakūpe prapatitam |

Tg phi 100a2-3 slo gros rgya mtsho dper na | tshoṅ dpon nam khyim bdag la bu gcig pa 'dod pa sdug pa phaṅs pa yid du 'oṅ ba mthoṅ na mi sdug pa med pa źig yod la | khye'u de yaṅ byis par gyur pas gar byed pa na mi gtsaṅ ba'i doṅ du lhuṅ bar 3 gyur to || de nas khye'u de'i ma daṅ gñen gyis khye'u de mi gtsaṅ ba'i doṅ du lhuṅ ba de mthoṅ la |

(§3. Bodhisattvas' Compassion.) The parable of a Householder. "For example, O Sagaramati, suppose there were an only son of some distinguished person or householder. Suppose he were beloved, handsome, affectionate quite agreeable in his appearance. Now suppose this boy, being a child, would fall into a pit of night-soil while playing. Thereupon the mother and relatives of this boy would see him fall into the impure pit.

T 1611 Rm-Zs 834a5-10 見已歔欷悲泣啼哭。而不能入彼

極深廁糞屎器中而出其子爾時彼

處眾中更有一長者子。或一居士

子。見彼小兒墮在深廁糞屎井

中。見已疾疾生一子想。生愛念

心不起惡心。即入深廁糞屎井中

出彼一子。

Rgvbh 47.20-48.3 dṛṣṭvā ca gambhīraṃ niśvaseyuḥ śoceyuḥ parideveran | na punas taṃ mīḍhakūpam avaruhya taṃ dārakam adhyālamberan | atha tasya dārakasya pitā taṃ pradeśam āgacchate | sa paśyetaikaputrakaṃ mīḍhakūpe prapatitaṃ dṛṣṭvā ca śīghraśīghraṃ tvaramāṇarūpa ekaputrakâdhyāśaya-premânunīto 'jugupsamānas taṃ mīḍhakūpam avaruhyaikaputrakam abhuytkṣipet |

Tg phi 100a3-4 mthoṅ nas kyaṅ cho ṅe chen po 'debs śiṅ mya ṅan byed la smre sṅags 'don te | mi gtsaṅ ba'i doṅs der źugs te khye'u de 'don par mi byed do || de nas khye'u de'i pha phyogs der soṅ 4 ste | des bu gcig pu de mi gtsaṅ ba'i doṅ du lhuṅ ba mthoṅ ṅo || mthoṅ nas kyaṅ riṅs pa riṅs par rtabs pa'i tshul gyis bu gcig po 'don par 'dod pa'i sred pas byas te | skyug bro ba med par mi gtsaṅ ba'i gnas der babs te | bu gcig po phyuṅ bar gyur to ||

Takasaki 246-247 Upon seeing this they would deeply sigh, lament and would cry out. They could not, however, take the boy out by entering into the pit. After that the boy's father would come to that place, and would see his only son fallen in the pit of night-soil. Upon seeing that sight, he being affected by the intention to pull out his only son, would hurry to enter the pit with full speed without any feeling of disgust, and would take out his only son.

T 1611 Rm-Zs 834a10-13 大海慧。為顯彼義說此譬喻。大

海慧。何者彼義。大海慧。言極

深井糞屎坑者。名為三界。大海

慧。言一子者。一切眾生。諸菩

薩等於一切眾生生一子想。

Rgvbh 48.3-6 iti hi sāgaramate upamaiṣā kṛtā yāvad evârthasya vijñaptaye | kaḥ prabandho draṣṭavyaḥ |mūḍhakūpa iti sāgaramate traidhātukasyaitad adhivacanam | ekaputraka iti sattvānām etad adhivacanam | sarvasattveṣu hi bodhisattvasyaikaputrasaṃjñā pratyupasthitā bhavati |

Tg phi 100a4-6 blo gros 5 rgya mtsho de ltar na 'di ni ji srid don 'di śes par bya ba'i phyir dper byas pa'o || don gaṅ yin par blta źe na | blo gros rgya mtsho mi gtsaṅ ba'i doṅ źes bya ba 'di ni | khams gsum pa'i tshig bla dags so || bu gcig pa źes bya ba 'di ni sems can gyi tshig bla dgas te | 6 byaṅ chub sems dpa' ni sems can thams cad la bu gcig pa'i 'du śes kyis ñe bar gnas par 'gyur ro ||

Takasaki 247 O Sagaramati, this example was made in order to make known a special meaning. Which relation should be known [betweenillustrations and illustrated meaning]? O Sagamarati, 'a pit of night-soil' is a name for the Phenomenal Life.'An only son' is a name for the living beings, because Bodhisattvas have a notion of the only son towards all living beings.

T 1611 Rm-Zs 834a13-16 大海慧。爾時父母及諸親者。名

為聲聞辟支佛人。以二乘人見諸

眾生墮在世間極大深坑糞屎井

中。既見彼已悲泣啼哭。而不能

拔彼諸眾生。

Rgvbh 48.6-8 mātṛjñātaya iti śrāvakapratyekabuddhayānīyānāṃ pudgalānām etad adhivacanam ye saṃsāraprapatitān sattvān dṛṣṭvā śocanti paridevante na punaḥ samarthā bhavantyabhyutkṣeptum |

Tg phi 100a6-7 ma daṅ gñen źes bya ba 'di ni gaṅ dag 'khor bar lhuṅ ba'i sems can mthoṅ nas mya ṅan byed ciṅ smra sṅags 'don gyi | 'don par nus pa ni med pa | ñan thos daṅ raṅ 7 saṅs rgyas kyi theg pa ba'i gaṅ zag rnams kyi tshig bla dags so ||

Takasaki 247 'Mother and relatives' is a name for those people who belong to the Vehicles of Ṥrāvaka and Pratyekabuddha, since they, having seen the living beings fallen into the world of transmigration, are distressed and lament, but have no capacity to rescue [the living beings].

T 1611 Rm-Zs 834a17-20 大海慧。彼時更有一長者子一居

士子者。名為菩薩摩訶薩。離諸

煩惱清淨無垢。以離垢心現見無

為真如法界。以自在心現生三

界。為教化彼諸眾生故。

Rgvbh 48.9-10 śreṣṭhī gṛhapatir iti bodhisattvasyaitad adhivacanam yaḥ śucir vimalo nirmalacitto 'saṃskṛtadharmapratyakṣagataḥ saṃcintya traidhātuke pratisaṃdadhāti sattvaparipākârtham |

Tg phi 100a7-100b1 tshoṅ dpon nam khyim bdag chen po źes bya ba 'di ni gaṅ źig gtsaṅ ba dri ma med pa dri ma daṅ bral ba'i sems daṅ ldan pa | 'dus ma byas kyi chos mṅon sum du rtogs pa | sems can yoṅs su smin par bya ba'i 1 phyir bsams bźin du khams gsum par mtshams sbyor bar byed pa byaṅ chub sems dpa' rnams kyi tshig bla dags so ||

Takasaki 247 'The distinguished person or the householder' is a name for the Bodhisattva who is pure, unpolluted, of unpolluted mind, has attained the direct perception of the immutable Absolute, but still, in order to bring living beings to the maturity, connects himself to the Phenomenal World by his own will.

T 1611 Rm-Zs 834a20-24 大海慧。是名菩薩摩訶薩大悲。

畢竟遠離諸有。畢竟遠離諸縛。

而迴生於三界有中。以依方便般

若力故。諸煩惱火不能焚燒。欲

令一切諸眾生等遠離諸縛。而為

說法。

Rgvbh 48.10-13 sêyaṃ sāgaramate bodhisattvasya mahākaruṇā yad atyantaparimuktaḥ sarvabandhanebhyaḥ punar eva bhavôpapattim upādadāti | upāyakauśalyaprajñāparigṛhītaś ca saṃkleśair na lipyate | sarvakleśabandhanaprahāṇāya ca sattvebhyo dharmaṃ deśayatîti |

Tg phi 100b1-2 blo bgros rgya mtsho mtshams sbyor ba thams cad las śin tu grol yaṅ | srid par skye ba len pa gaṅ yin pa 'di ni byaṅ chub sems dpa' rnams kyi sñiṅ rje 2 chen po ste | thabs la mkhas pa daṅ śes rab kyis yoṅs su zin pas kun nas ñon moṅs pa dag gis kyaṅ mi gnod la | ñon moṅs pa'i 'chiṅ ba thams cad dgrol bar bya ba'i phyir | sems can rnams la chos kyaṅ ston pa'o źes gsuṅs pa bźin no ||

Takasaki 247 O Sagaramati, such is the Great Compassion of the Bodhisattva that, being perfectly free from all bondage, he again assumes the origination into Existence. Being possessed of the skill of means and the Transcendental Intellect, he is never affected by impurities; and, in order to extirpate all the bondage of Defilements from the living beings, he preaches the Doctrine".

T 1611 Rm-Zs 834a24-27 大海慧。我今說此修多羅句。依

諸菩薩心。為利益一切眾生。得

自在力而生三有。依諸善根慈悲

心力。依於方便般若力故。是名

示現淨不淨時。

Rgvbh 48.13-16 tad anena sūtrapadanirdeśena parahitakriyârthaṃ vaśino bodhisattvasya saṃcintyabhavôpapattau kuśala-mūlakaruṇābalābhyām upaśleṣād upāyaprajñābalābhyāṃ ca tad asaṃkleṣād aśuddhaśuddhâvasthāparidīpitā |

Tg phi 100b2-4 des na 3 mdo'i dum bu 'dis ni gźan la phan par bya ba'i don du dbaṅ daṅ ldan pa'i byaṅ chub sems dpa'i dge ba'i rtsa ba daṅ | sñiṅ rje gñis kyi stobs kyis bsams bźin du skye ba la sbyor ba'i phyir daṅ | thabs daṅ śes rab gñis kyi stobs kyis de kun nas ñon moṅs pa med pa 'i phyir ma 4 dag pa daṅ | dag pa'i gnas skabs bstan to ||

Takasaki 247 By this explanation of words in the Scripture, there is explained the pure and impure state of Bodhisattvas who have the Controlling Power through two points: [namely] the Bodhisattva attaches himself at his will to the origination in the world, for the sake of others, by the powers of virtuous roots and Compassion, but, at the same time, he is not polluted by the world owing to the powers of means and the Intellect.

T 1611 Rm-Zs 834a27-29 又菩薩摩訶薩以如實智知如來法

身不生不滅故。得如是菩薩 1 摩

訶薩功德法體。此修多羅句向前

已說。

Rgvbh 48.17-18 tatra yadā bodhisattvo yathābhūtâjātyanutpattidarśanam āgamya tathāgatadhātor imāṃ bodhisattvadharmatām anuprāpnoti tathā vistareṇa yathāsūtram anugantavyam |

Tg phi 100b4-5 de la byaṅ chub sems dpa' de bźin gśegs pa'i khams ma skyes pa daṅ | ma byuṅ ba yaṅ dag pa ji lta ba bźin mthoṅ ba thob nas | byaṅ chub sems dpa' chos ñid 'di rjes su thob pa de ltar ni mdo ji lta ba bźin rtogs 5 par bya ste |

Takasaki 248 (§4. Bodhisattva's Perception on the Pure Mind.) Now, when a Bodhisattva has attained the correct perception of the Essence of the Tathāgata as being of no birth, no origination, then he can obtain this essential quality as a Bodhisattva. This point should be understood in detail according to the [same] Scripture.

T 1611 Rm-Zs (no chi)

Rgvbh 48.19-49.2 yad āha | paśya sāgaramate dharmāṇām asaratām akārakatāṃ nirātmatāṃ niḥsattvatāṃ nirjīvatāṃ niḥpudgalatām asvāmikatām | tatra hi nāma yathêṣyante tathā viṭhapyante viṭhapitāś ca samānā na cetayanti na prakalpayanti |

Tg phi 100b5-6 ji skad du | blo gros rgya mtsho chos rnams kyi sñiṅ po med pa ñid daṅ | byed pa po med pa ñid daṅ | bdag po med pa ñid daṅ | sems can med pa ñid daṅ | srog med pa ñid daṅ | gaṅ zag med pa ñid daṅ | bdag med pa ñid la ltos | 'di ltar 6 gaṅ la ji ltar 'dod pa de ltar sems par mi byed | rab tu rtogs par mi byed do ||

Takasaki 248 It is said:,, O Sagaramati, perceive that separate elements are of no real essence, of no creator, of no substance, nonexistence, lifeless, of no personality and of no owner ! Indeed, these elements are illusorily created according to desire. As being illusorily created, they cannot cause [one] to think or to imagine.

T 1611 Rm-Zs (no chi)

Rgvbh 49.2-5 imāṃ sāgaramate dharmaviṭhapanām a-dhimucya bodhisattvo na kasmiṃścid dharme parikhedam utpādayati | tasyaiva jñānadarśanaṃ śuci śuddhaṃ bhavati | nâtra kaścid upakāro vâpakāro vā kriyata iti | evaṃ ca dharmāṇāṃ dharmatāṃ yathābhūtaṃ prajānāti | evaṃ ca mahākaruṇāsaṃnāhaṃ na tyajati |

Tg phi 100b6-7 blo gros rgya mtsho gźan du mi 'gyur ba'i chos 'di la mos ba'i byaṅ chub sems dpa' ni chos gaṅ la yaṅ khoṅ khro ba skye bar mi byed do || 'di la 'ga' yaṅ phan 'dogs pa'am gnod par byed 7 pa med do źes de ltar de'i ye śes kyi mthoṅ ba rnam par dag par 'gyur ro || de ltar chos rnams kyi chos ñid yaṅ dag pa ji lta ba bźin du rab tu śes pa daṅ | 'di ltar sñiṅ rje chen po'i go cha mi 'dor ba yin no ||

Takasaki 248 Believing in the fact that separate elements are created illusorily, O Sagaramati, the Bodhisattva does never produce the feeling of disgust for any phenomenon. He will be possessed of the pure and immaculate perception based upon the Wisdom that there is nothing which causes benefit or harm. Thus, he knows correctly the essential nature of separate elements. And thus he does never cast off the armor of the Great Compassion.

T 1611 Rm-Zs 834a29-b5 自下次說大毘琉璃摩尼寶喻。 佛言。大海慧。譬如無價大毘琉璃

摩尼寶珠。善治善淨善光明。墮

在泥中住一千年。彼摩尼寶經千

年後乃出彼泥。出已水洗。洗已

極淨。極淨洗已。然後極明。即

不失本清淨無垢摩尼寶體。

Rgvbh 49.5-9 syād yathâpi nāma sagaramata 'narghaṃ vaiḍūryamaṇiratnaṃ svavadāpitaṃ supariśuddhaṃ suvimalaṃ kardamaparikṣiptaṃ varṣasahasram avatiṣṭhate | tad varṣasahasrâtyayena tataḥ kardamād abhyutkṣipya loḍyeta paryavadāpyeta | tat sudhautaṃ pariśodhitaṃ paryavadāpitaṃ samānaṃ tam eva śuddhavimalamaṇiratnasvabhāvaṃ na jahyāt |

Tg phi 100b7-101a2 blo gros rgya mtsho dper na nor bu rin po che bai ḍūrya rin thaṅ med 1 || pa śin tu sbyaṅs pa śin tu yoṅs su dag pa | śin tu dri ma med pa 'dam du bcug ste | lo stoṅ phrag du ma gnas par gyur la | de lo stoṅ 'das nas 'dam de nas phyuṅ ste sbyaṅs śiṅ byi dor byas te | legs bar bkrus | legs par sbyaṅs | 2 legs par byi dor byas pa na dag ciṅ dri ma med pa nor bu rin po che'i ṅo bo de ñid mi 'dor ro ||

Takasaki 248 For example,O Sagaramati, suppose there were an invaluable Vaidurya stone, well polished, well purified, well cleaned. Suppose it might be thrown into mud and would remain there for a thousand years. After the passing of a thousand years [in mud], this stone would be drawn out from mud and would be washed and cleaned. As being washed well, perfectly cleaned and polished, it would never abandon its nature of jewel, pure and immaculate.

T 1611 Rm-Zs 834b5-9 大海慧。菩薩摩訶薩亦復如是。

如實知見一切眾生自性清淨光明

淨心而為客塵煩惱所染。大海

慧。諸菩薩等生如是心。彼諸煩

惱不染眾生自性淨心。是諸煩惱

客塵虛妄分別心起

Rgvbh 49.9-12 evam eva sāgaramate bodhisattvaḥ sattvānāṃ prakṛtiprabhāsvaratāṃ cittasya prajānāti | tāṃ punar āgantukôpakleśôpakliṣṭāṃ paśyati | tatra bodhisattvasyaivaṃ bhavati | naite kleśāḥ sattvānāṃ cittaprakṛti-prabhāsvaratāyāṃ praviṣṭāḥ | āgantukā ete kleśā abhūtaparikalpasamutthitāḥ |

Tg phi 101a2-3 blo gros rgya mtsho de bźin du byaṅ chub sems dpa' sems can rnams kyi sems raṅ bźin gyis 'od gsal bar rab tu śes te | 'on kyaṅ glo bur gyi ñe ba'i ñon moṅs pas ñon moṅs 3 par mthoṅ ṅo || de la byaṅ chub sems dpa' 'di sñam du sems te | ñon moṅs pa 'di dag ni sems can rnams kyi sems kyi raṅ bźin 'od gsal bar źugs pa ma yin no || ñon moṅs pa 'di dag ni glo bur ba ste | yaṅ dag pa ma yin pa'i kun tu rtog pas bskyed pa'o ||

Takasaki 248 In the same way, O Sagaramati, the Bodhisattva knows the innate radiant nature of the mind of living beings. He perceives also that the same mind is defiled by the accidental defilements. Then the Bodhisattva thinks as follows:... These defilements would never penetrate into the radiant Innate Mind of the living beings. Being accidental, these defilements are the production of unreal, wrong discrimination.

T 1611 Rm-Zs 834b9-13 而彼諸菩薩復生是心。我今畢竟

令諸眾生遠離客塵諸煩惱垢。為

之說法。如是菩薩不生怯弱心。

轉於一切眾生生增上力。我要畢

竟令得解脫。

Rgvbh 49.13-15 śaknuyām ahaṃ punar eṣāṃ sattvānām āgantukakleśâpanayanāya dharmaṃ deśayitum iti | evam asya nâvalīyanācittam utpadyate | tasya bhūyasyā mātrayā sarvasattvānām antike pramokṣa-cittôtpāda utpadyate |

Tg phi 101a4 4 bdag gis sems can 'di dag gi ñe ba'i ñon moṅs pa źi bar bya ba'i phyir chos bstan par nus so sñam ste | de ltar de la źum pa'i sems mi skye'o || de ni lan maṅ du sems can rnams kyi thad du rab tu 'gro ba'i sems skye'o ||

Takasaki 248 I can teach the Doctrine for the sake of these living beings in order to remove their accidenta defilements. Thus, he never has his mind demoralized and, with great intensity, he gives rise to the intention towards liberation in the case of living beings.

T 1611 Rm-Zs 834b13-19 菩薩爾時復生是心。此諸煩惱無

有少體。菩薩爾時復生是心。諸

煩惱無體。諸煩惱羸薄。是諸煩

惱無有住處。如是菩薩如實知諸

煩惱虛妄分別而有。依邪見念而

有。 以正見者。諸煩惱垢不能得起。

菩薩爾時復生是心。我應如實觀

諸煩惱更不復生。以不生煩惱

故。生諸善法。

Rgvbh 49.15-50.3 evaṃ câsya bhavati | naiteṣāṃ kleśānāṃ kiṃcid balaṃ sthāma vā | abalā durbalā ete kleśāḥ | naiteṣāṃ kiṃcid bhūtapratiṣṭhānam | abhūtapari-kalpitā ete kleśāḥ te yathābhūtayoniśomanasikāranirīkṣitā na kupyanti | te 'smābhis tathā pratyavekṣitavyā yathā na bhūyaḥ śliṣyeyuḥ | aśleṣo hi kleśānāṃ sādhur na punaḥ śleṣaḥ |

Tg phi 101a4-6 de 'di sñam du yaṅ sems te | ñon moṅs pa 'di 5 dag la stobs daṅ mthu 'ga' yod pa ma yin te | ñon moṅs pa 'di dag ni stobs med pa | stobs chuṅ ba | 'di dag la ni yaṅ dag pa'i gnas 'ga' yaṅ med do || ñon moṅs pa 'di dag ni yaṅ dag pa ma yin par kun tu brtags pa ste | de ni yaṅ dag pa ji lta ba bźin du 6 tshul bźin du yid la byed pas brtags pa na khro bar mi 'gyur ro || de ni kho bos ci nas kyaṅ 'brel bar mi 'gyur ba de ltar so sor brtag par bya'o || ñon moṅs pa rnams daṅ ni ma 'brel ba legs kyi 'brel pa ni ma yin no ||

Takasaki 248 Again he thinks as follows: "These defilements have no power and ability. They are powerless, of weak power. They have no real foundation at all. These defilements are [produced] by incorrect discrimination. These defilements, when they are inspected by the real and correct perception, cannot be excited by any means. They should he investigated by us so that they might not contaminate again. Indeed, it is a good thing not to he contaminated by defilements, not a good thing to be contaminated.

T 1611 Rm-Zs 834b19-23 菩薩爾時復生是心。我若自起諸

煩惱者。云何而得為諸煩惱所縛

眾生說法令離諸煩惱縛。菩薩爾

時復生是心。以我不著諸煩惱

故。是故得為諸煩惱縛眾生說

法。

Rgvbh 50.3-5 yady ahaṃ kleśānāṃ śliṣyeya tat kathaṃ kleśabandhana-baddhānāṃ sattvānāṃ kleśabandhanaprahāṇāya dharmaṃ deśayeyam | hanta vayaṃ kleśānāṃ ca na śliṣyāmahe kleśabandhanaprahāṇāya ca sattvebhyo dharmaṃ deśayiṣyāmaḥ |

Tg phi 101a6-101b1 gal te bdag ñon moṅs pa rnams daṅ 7 'brel na | de ji ltar ñon moṅs pa'i 'chiṅ bas bciṅs pa'i sems can rnams ñon moṅs pa'i 'chiṅ ba spaṅ bar bya ba'i phyir chos bstan | 'on kyaṅ kho bos ñon moṅs pa rnams daṅ yaṅ ma 'brel la | ñon moṅs pa'i 'chiṅ ba spaṅ ba'i phyir sems can rnams la 1 yaṅ chos bstan bar bya'o ||

Takasaki 248 If I were contaminated by defilements, how could I teach the Doctrine for the sake of the living beings who are bound by the bondage of defilements, in order to remove these bondage of defilements ? Oh! Really, we are not attached to defilements; therefore, we shall teach the Doctrine to the living beings in order to remove the bondage of defilements.

T 1611 Rm-Zs 834b23-24 我應修行諸波羅蜜。結使煩惱相

應善根。為欲教化諸眾生故。

Rgvbh 50.5-7 ye punas te saṃsāraprabandhakāḥ kuśalamūlasaṃprayuktāḥ kleśās teṣv asmābhiḥ sattvaparipākāya śleṣṭavyam iti |

Tg phi 101b1 'khor ba'i 'brel par byed pa dge ba'i rtsa ba daṅ mtshuṅs par ldan pa'i ñon moṅs pa gaṅ yin pa de dag daṅ ni bdag gis sems can yoṅs su smin par bya ba'i phyir 'brel bar bya'o sñam mo

Takasaki 248 And moreover, in order to bring the living beings to their maturity, we should be attached to the defilements, by which we are bound to the world of transmigration, which are at the same time endowed with the roots of virtues".

T 1611 Rm-Zs 834b24-28 又復云何名為世間。以三界相似

鏡像法故。此明何義。依無漏法

界中有三種意生身應知。彼因無

漏善根所作名為世間。以離有漏

諸業煩惱所作世間法故。亦名涅

槃。

Rgvbh 50.8-10 saṃsāraḥ punar iha traidhātukapratibimbakam anāsravadhātau manomayaṃ kāyatrayam abhipretam | tad dhy anāsravakuśalamūlâbhisaṃskṛtatvāt saṃsāraḥ | sāsravakarmakleśânabhisaṃskṛtatvān nirvāṇam api tat |

Tg phi 101b1-3 źes gsuṅs pa yin no || 'khor ba ni 'dir 2 zag pa med pa'i dbyiṅs na khams gsum pa'i gzugs brñan yid kyi raṅ bźin gyi lus gsum yin par 'dod do || de ni zag pa med pa'i dge ba'i rtsa bas mṅon bar 'dus byas pa'i phyir 'khor ba yin la | zag pa daṅ bcas pa'i las daṅ ñon moṅs pas mṅon par 'dus 3 byas pa ma yin pa'i phyir || mya ṅan las 'das pa yaṅ de ñid de |

Takasaki 248 §.'Samsāra' in the Case of Bodhisattva. And here, the expression 'World of transmigration' implies the three kinds of Body made of mind in the Immaculate Sphere, being an image similar to thats in the Phenomenal World. Indeed, it is the World of Transmigration because it is manifested under the influence of immaculate roots of virtue. At the same time, it is the Nirvāṇa because it is not manifested under the influence of the passionate Active Force and Defilements.

T 1611 Rm-Zs 834b28-c2 依此義故。聖者勝鬘經言。世

尊。有有為世間。有無為世間。

世尊。有有為涅槃。有無為涅槃

故。又有為無為心心數法相應法

故。故說名為淨不淨時。

Rgvbh 50.10-12 yad adhikṛtyâha | tasmād bhagavann asti saṃskṛto 'py a-saṃskṛto 'pi saṃsāraḥ | asti saṃskṛtam apy asaṃskṛtam api nirvāṇam iti | tatra saṃskṛtâsaṃskṛtasaṃsṛṣṭacittacaitasikasamudācārayogād iyam aśuddhaśuddhâvasthêty ucyate |

Tg phi 101b3-4 gaṅ gi dbaṅ du byas nas | bcom ldan 'das de'i slad du 'dus byas pa daṅ 'dus ma byas pa'i 'khor ba yaṅ mtshis la | 'dus byas pa daṅ 'dus ma byas pa'i mya ṅan las 'das pa yaṅ mchis so 4 źes gsuṅs pa yin no || de la 'dus byas daṅ 'dus ma byas 'dres pa'i sems las byuṅ ba kun tu spyod pa daṅ ldan pa'i phyir 'di dag pa daṅ ma dag pa'i gnas skabs źes bya'o ||

Takasaki 248 With regard to this point, it is said :"Therefore, O Lord, there is the Phenomenal World, conditioned as well as unconditioned. There is the Nirvāṇa, conditioned as well as unconditioned". Here, being endowed with the manifestation of mind and mental states mixing both, the conditioned and the unconditioned, this is called 'the pure and impure state'.

T 1611 Rm-Zs 834c2-5 此義於第六菩薩現前地說。彼諸

漏盡無障礙般若波羅蜜解脫現前

修行大悲。以為救護一切眾生

故。不取證。

Rgvbh 50.13-15 sā punar āsravakṣayâbhijñâbhimukhyasaṅgaprajñāpāramitābhāvanayā mahākaruṇābhāvanayā ca sarvasattvadhātuparitrāṇāya tadasākṣātkaraṇad abhimukhyāṃ bodhisattvabhūmau prādhānyena vyavasthāpyate |

Tg phi 101b4-5 de yaṅ thogs pa med pa'i śes rab kyi pha rol tu phyin pa sgom pa daṅ | sñiṅ rje chen po 5 bsgoms pas zag pa zad pa'i mṅon par śes pa la mṅon du phyogs pa daṅ | sems can gyi khams thams cad yoṅs su bskyab pa'i don du de mṅon du mi byed pa'i phyir byaṅ chub sems dpa'i sa mṅon du gyur pa la gtso bor rnam par gźag pa yin no ||

Takasaki 248 §. Bodhisattva in His th Stage. And this state is predominantly established in the th Stage of Bodhisattva called Abhimukhl ready for the Enlightenment. Because, [in this Stage], the Bodhisattva, facing the acquisition of the Extinction of Evil Influences through his practices of unobstructed Highest Intellect and the Great Compassion, still does never realize that acquisition in order to protect all living beings.

T 1611 Rm-Zs 834c5-25 如實鬘經中依漏盡故說入城喻。

彼經中言。善男子。譬如有城。

縱廣正等各一由旬。多有諸門路

嶮黑闇甚可怖畏。有人入者多受

安樂。復有一人。唯有一子愛念

甚重。遙聞彼城如是快樂。即便

捨子欲住入城。是人方便得過嶮

道到彼城門。一足已入一足未

舉。即念其子尋作是念。我唯一

子。來時云何竟不與俱。誰能養

護令離眾苦。即捨樂城還至子

所。善男子。菩薩摩訶薩亦復如

是。為憐愍故修集五通。既修集

已垂得盡漏而不取證。何以故。

愍眾生故捨漏盡通。乃至行於凡

夫地中。善男子。城者喻於大般

涅槃。多諸門者。喻於八萬諸三

昧門。路嶮難者。喻諸魔業。到

城門者。喻於五通。一足入者。

喻於智慧。一足未入者。喻諸菩

薩未證解脫。言一子者。喻於五

道一切眾生。顧念子者。喻大悲

心。還子所者。喻調眾生。能得

解脫而不證者。即是方便。善男

子。菩薩摩訶薩大慈大悲不可思

議。如是善男子。菩薩摩訶薩。

大方便力。發大精進起堅固心。

修行禪定得證五通。

Rgvbh 50.16-18 yathôktam āsravakṣayajñānam ārabhya nagarôdāharaṇam | evam eva kulaputra bodhisattvo mahatā yatnena mahatā vīryeṇa dṛḍhayâdhyāśayapratipattyā pañcâbhijñā utpādayati |

Tg phi 101b5-7 zag ba zad pa'i 6 śes pa las brtsams te | mi'i dper brjod pa ni ji skad gsuṅs pa bźin te | rigs kyi bu de bźin du byaṅ chub sems dpa' 'bad pa chen po daṅ | brtson pa chen po daṅ | lhag pa'i bsam pa brten par bsgrubs pas mṅon par śes pa lṅa skyed par byed 7 do | | bsam gtan daṅ mṅon par śes pa la sems yoṅs su sbyaṅ ba byas pa de la zag pa zad pa mṅon du phyogs par 'gyur ro ||

Takasaki 248 With reference to this Wisdom for the Extinction of Evil Influences, there is an illustration of a castle in the Scripture. It runs as follows:... omission. Thus, through the origination of the Great Intention [towards the Nirvāṇa] by great efforts and exertion, the Bodhisattva gives rise to the Supernatural Faculties. Having the mind purified by the contemplation and Supernatural faculties, he becomes ready for the Extinction of Evil Influences.

T 1611 Rm-Zs 834c25-27 如是菩薩依禪通業善修心淨無漏

滅盡定現前。如是菩薩即得生於

大悲之心。為救一切諸眾生故。

現前無漏智通。而迴轉不取寂滅

涅槃。以為教化諸眾生故。迴取

世間。乃至示現凡夫人地。於第

四菩薩焰地中。為自利益善起精

進。為利益他。善起堅固心漏盡

現前。於第五菩薩難勝地中。依

止五通自利利他。善熟心行無漏

滅盡定現前。是故於第六菩薩地

中。無障礙般若波羅蜜起漏盡現

前。是故於第六菩薩現前地中。

得漏盡自在。說名清淨。

Rgvbh 50.18-51.3 tasya dhyānâbhijñāparikarmakṛtacittasyâsravakṣayo abhimukhībhavati | sa mahākaruṇācittôtpādena sarvasattvaparitrāṇāyâsravakṣayajñāne parijayaṃ kṛtvā punar api suparikarmakṛtacetāḥ ṣaṣṭhyām asaṅgaprajñôtpādād āsravakṣaye 'bhimukhībhavati | evam asyām abhimukhyāṃ bodhisattvabhūmāv āsravakṣayasākṣātkaraṇavaśitvalābhino bodhisattvasya viśuddhâvasthā paridīpitā |

Tg phi 101b7-102a2 sems can thams cad yoṅs su bskyab pa'i don du sñiṅ rje chen po'i sems bskyed pas zag pa zad pa'i ye śes yoṅs su sbyaṅ ba byas 1 || te | slar yaṅ sems yoṅs su sbyaṅ ba byas pas sa drug pa la chags pa med pa'i śes rab skyes pa'i phyir | zag pa zad pa la mṅon du phyogs par 'gyur ro || de ltar byaṅ chub sems dpa' byaṅ chub sems dpa'i sa mṅon du gyur pa 'di la zag pa zad pa 2 mṅon du byas pa la dbaṅ thob pas ni rnam par dag pa'i gnas skabs bstan to ||

Takasaki 248 Having cultivated the Wisdom for the Extinction of Evil Influences in order to rescue all living beings through the origination of the mind of Compassion, he, with perfectly purified mind, produces the unobstructed Intellect in the th Stage and again becomes ready for the Extinction of Evil Influences. In this way is explained the 'pure' state of the Bodhisattva who has obtained the power for realization of the Extinction of Evil influences in the [th] Stage of the Bodhisattva named Abhimukhi.

T 1611 Rm-Zs 835a6-9 是菩薩如是自身正修行。教化眾

生令置彼處。得大慈悲心。於顛

倒眾生生救護心。不著寂滅涅

槃。善作彼方便現前世間門。為

眾生故現前涅槃門。

Rgvbh 51.3-6 tasyaivam ātmanā samyakpratipannasya parān api câsyām eva samyakpratipattau sthāpayiṣyāmîti mahākaruṇayā vipratipannasattvaparitrāṇâbhiprāyasya śamasukhânāsvādanatayā tadupāyakṛtaparijayasya saṃsārâbhimukhasattvâpekṣayā nirvāṇavimukhasya

Tg phi 102a2-3 de lta bu'i bdag ñid du yaṅ dag par źugs pa de gźan dag kyaṅ yaṅ dag par rtogs pa 'di ñid la gźag par bya'o źes sñiṅ rje chen pos log par źugs pa'i sems can yoṅs su bskyab par 'dod 3 pa | źi ba'i bde ba'i ro mi myaṅ bar de'i thabs la byaṅ bar byas pa'i 'khor ba la mṅon du phyogs pa'i sems can la ltos te | mya ṅan las 'das pa la mṅon du phyogs pa |

Takasaki 248 [On the other hand], he, though having practiced correctly for his own sake, still wishes to save the living beings who are on the wrong way, owing to the Great Compassion, saying: I will lead the others also to this true practice. While cultivating the means for the bliss of the Quiescence, but not in order to taste it [by himself] he turns his face away from Nirvāṇa, for the sake of the living beings who are facing the world of transmigration.

T 1611 Rm-Zs 835a9-10 為菩提分滿足故。修行四禪迴生

欲界。

Rgvbh 51.6-7 bodhya?gaparipūraṇāya dhyānair vihṛtya punaḥ kāmadhātau saṃcintyôpapattiparigrahaṇato yāvad āśu sattvānām arthaṃ kartukāmasya

Tg phi 102a3-4 byaṅ chub kyi yan lag yoṅs su rdzogs par bya ba'i phyir bsam gtan dag gi gnas nas slar 'dod pa'i 4 khams su bsams bźin du skye ba yoṅs su 'dzin pas | ji srid myur du sems can gyi don bya bar 'dod pas |

Takasaki 248 Though abiding [in the desireless World of Form] with [ kinds of] contemplations in order to accomplish the factors for the acquisition of Enlightenment, he voluntarily assumes again the existence in the World of Desire and wishes to work for the sake of living beings as quickly as possible.

T 1611 Rm-Zs 835a10-11 以為利益地獄畜生餓鬼凡夫種種

眾生。示現諸身。以得自在故。

Rgvbh 51.8-9 vicitratiryagyonigatajātakaprabhedena pṛthagjanâtmabhāvasaṃdarśanavibhutvalābhino 'viśuddhâ-vasthā paridīpitā |

Tg phi 102a4-5 dud 'gro'i skye gnas su gtogs pa rnam pa du mar skya ba'i bye brag gis | so so'i skye bo'i lus kun tu ston pa la dbaṅ 'byor pas ni ma dag pa'i gnas skabs 5 bstan pa yin no ||

Takasaki 248 [Thus] he has obtained the power for manifesting the body of ordinary beings by assuming various births [even] in the form of animals. From these points mentioned above his state is explained as 'not perfectly pure'.

T 1611 Rm-Zs (no chi)

Rgvbh 51.10-12 aparaḥ ślokârthaḥ dharmatāṃ prativicyêmām avikārāṃ jinâtmajaḥ | dṛśyate yad avidyândhair jātyādiṣu tad adbhutam || 69 ||

Tg phi 102a5 tshigs su bcad pa'i don gźan ni || rgyal sras 'gyur med chos ñid 'di || rtogs nas ma rig ldoṅs rnams kyi || skye ba la sogs dag tu ni || mthoṅ ba gaṅ yin de smad do ||

Takasaki 248 §. The Pure and Impure State of the Bodhisattva in comparison with the Ordinary Being and the Buddha. Another interpretation of the verse .There is another meaning of the śloka Kārikā, v.. The son of the Buddha, though having understood that This Absolute Essence is unchangeable, Is still perceived by the ignorant In the appearances of birth, etc.: This is really wonderful! || 69 ||

T 1611 Rm-Zs(no chi)

Rgvbh 51.13-14ata eva jagadbandhor upāyakaruṇe pare | yad āryagocaraprāpto dṛśyate bālagocare || 70 ||

Tg phi 102a5-6 'phags pa'i spyod yul thob pa gaṅ || byis ba'i spyod yul du 6 ston te || de ñid phyir ni 'gro ba yi || gñen gyi thabs daṅ sñiṅ rje mchog ||

Takasaki 248 Having attained the position of the Saints He is nevertheless seen among ordinary beings; Therefore, he is, for the friends of all the world, The Highest Means and Compassion. || 70 ||

T 1611 Rm-Zs (no chi)

Rgvbh 51.15-16 sarvalokavyatīto 'sau na ca lokād viniḥsṛtaḥ | loke carati lokârtham alipto laukikair malaiḥ || 71 ||

Tg phi 102a6 de ni 'jig rten thams cad las || 'das kyaṅ 'jig rten las ma g-yos || 'jig rten don du 'jig rten na || 'jig rten dri mas ma gos spyod ||

Takasaki 248 Being superior to all kinds of worlds, He is nevertheless not apart from the world, He acts in the world for the sake of the world Without being affected by the worldly pollution. || 71 ||

T 1611 Rm-Zs (no chi)

Rgvbh 51.17-18 yathaiva nâmbhasā padmaṃ lipyate jātam ambhasi | tathā loke 'pi jāto 'sau lokadharmair na lipyate || 72 ||

Tg phi 102a6-7 ji ltar padma chu naṅ du || skyes 7 pa chu yis gos pa med || de bźin 'di ni 'jig rten du || skyes kyaṅ 'jig rten chos mi gos ||

Takasaki 248 Just as a lotus flower growing in the water Is not polluted by the latter, Similarly, though having been born in the world He is never polluted by worldly matters. || 72 ||

T 1611 Rm-Zs (no chi)

Rgvbh 52.1-2 nityôjjvalitabuddhiś ca kṛtyasaṃpādane 'gnivat | śāntadhyānasamāpattipratipannaś ca sarvadā || 73 ||

Tg phi 102a7 bya ba sgrub la rtag tu blo || me bźin du ni 'bar ba daṅ || źi ba'i bsam gtan sñoms 'jug la || rtag tu sñoms par źugs pa yin ||

Takasaki 2 His intelligence is always burning like fire For bringing about the welfare [to the world]; At the same time, he is always practicing Meditation and concentration on the Quiescence ; || 73 ||

T 1611 Rm-Zs (no chi)

Rgvbh 52.3-4 pūrvâvedhavaśāt sarvavikalpâpagamāc ca saḥ | na punaḥ kurute yatnaṃ paripākāya dehinām || 74 ||

Tg phi 102a7-102b1 sṅon gyi 'phen pa'i dbaṅ 1 daṅ ni || rnam rtog thams cad bral ba'i phyir || de ni lus can smin pa yi || don du 'bad pa byed ma yin ||

Takasaki 2 Owing to the continuing force of the previous life, And because of being free from all discriminations, He does not use any exertion at all For bringing the living beings to their maturity. || 74 ||

T 1611 Rm-Zs (no chi)

Rgvbh 52.5-6 yo yathā yena vaineyo manyate 'sau tathaiva tat | deśanyā rūpakāyābhyāṃ caryayêryāpathena vā || 75 ||

Tg phi 102b1 bstan daṅ gzugs sku dag daṅ ni || spyod daṅ spyod lam gyis kyaṅ ruṅ || gaṅ źig ji ltar gaṅ gis 'dul || des de de lta ñid du śes ||

Takasaki 2 The Bodhisattva, knowing who is to be trained In what manner and by what means [Performs it] in the proper manner: By means of teaching, of two apparitional forms, By conduct [of ordinary life] or by religious observances. || 75 ||

T 1611 Rm-Zs (no chi)

Rgvbh 52.7-8 anābhogena tasyaivam avyāhatadhiyaḥ sadā | jagaty ākāśaparyante sattvârthaḥ saṃpravartate || 76 ||

Tg phi 102b1-2 de ltar nam 2 mkha'i mtha' klas kyi || 'gro ba rtag tu lhun grub par || thogs med blo ldan de yis ni || sems can don ni yaṅ dag 'jug ||

Takasaki 2 In such a way, he does always, With no effort and with unobstructed Wisdom, Bring benefits for the living beings Among the world, limitless like the sky. || 76 ||

T 1611 Rm-Zs (no chi)

Rgvbh 52.9-10 etāṃ gatim anuprāpto bodhisattvas tathāgataiḥ | samatām eti lokeṣu sattvasaṃtāraṇaṃ prati || 77 ||

Tg phi 102b2-3 byaṅ chub sems dpa'i tshul 'di ni || rjes thob de bźin gśegs rnams daṅ || sems can yaṅ dag sgrol ba la || 'jig rten 3 na ni mñam pa ñid ||

Takasaki 2 Having obtained this position, The Bodhisattva becomes equal to the Tathāgata On account of his act of conveying the living beings In various worlds, to the other shore. || 77 ||

T 1611 Rm-Zs (no chi)

Rgvbh 52.11-12 atha câṇoḥ pṛthivyāś ca gospadasyôdadheś ca yat | antaraṃ bodhisattvānāṃ buddhasya ca tadantaram || 78 ||

Tg phi 102b3 de lta mod kyi sa rdul daṅ || rgya mtsho ba laṅ rmig rjes kyi || khyad par gaṅ yin saṅs rgyas daṅ || byaṅ chub sems dpa'i khyad de ñid ||

Takasaki 2 There is however a great difference BetweenBodhisattvas and the Buddha, Such difference as lies betweenthe atom and the earth, Or in [the water] in a footprint of a bull and in the ocean. || 78 ||

T 1611 Rm-Zs (no chi)

Rgvbh 52.13-15 eṣāṃ daśānāṃ ślokānāṃ yathākramaṃ navabhiḥ ślokaiḥ pramuditāyā bodhisattvabhūmer adhaś ca saṃkleśaparamatāṃ daśamena ślokena dharmameghāyā bodhisattvabhūmer ūrdhvaṃ viśuddhiparamatām upanidhāya

Tg phi 102b3-4 tshigs su bcad pa bcu po 'di rnams las go rims bźin du tshigs su bcad pa dgus ni | byaṅ chub 4 sems dpa'i sa rab tu dga' ba'i 'og tu mchog tu kun nas ñon moṅs pa ñid daṅ | tshigs su bcad pa bcu pas ni byaṅ chub sems dpa'i sa chos kyi sprin gyi steṅ du rnam par dag pa ñid la ltos te |

Takasaki 2 Of these ten verses taken respectively, [the first] verses refer to the comparison [of the state of Bodhisattva] with the absolute impurity of those who rank below the lst Stage of Bodhisattva named Pramudita Joy, and the th verse refers to the comparison with the supreme purity of the Stage above the [th] Stage of Bodhisattva named Dharmameghd Cloud of Doctrine i.e. the Stage of the Buddha.

T 1611 Rm-Zs (no chi)

Rgvbh 52.15-17 samāsataś caturṇāṃ bodhisattvānāṃ daśasu bodhisattvabhūmiṣu viśuddhir aviśuddhiś ca paridīpitā | catvāro bodhisattvāḥ prathamacittôtpādikaḥ | caryāpratipannaḥ | avaivartikaḥ | ekajātipratibaddha iti |

Tg phi 102b4-5 mdor bsdu na | sa bcu la byaṅ chub sems dpa' rnam pa bźi po rnams 5 dag pa daṅ ma dag pa ñid du bstan to || byaṅ chub sems dpa' bźi ni sems daṅ po bskyed pa daṅ | spyod pa la źugs pa daṅ | phyir mi ldog pa daṅ | skye ba gcig gis thogs pa'o ||

Takasaki 2 [In comparison with the states, both below and above], there is explained in brief the purity and impurity of the four kinds of Bodhisattvas in the Stages of Bodhisattva. The four kinds of Bodhisattvas are as follows: He who has resolved upon the acquisition for the first time; He who is practising the way towards the acquisition; He who has ascended the irreversible stage, and; He who is expected to be the Buddha in the next birth.

T 1611 Rm-Zs (no chi)

Rgvbh 52.18-20 tatra prathamadvitīyābhyāṃ ślokābhyām anādikālikam adṛṣṭapūrvaprathamalokottaradharmatāprativedhāt pramuditāyāṃ bhūmau prathamacittôtpādikabodhisattvagaṇaviśuddhilakṣaṇaṃ paridīpitam |

Tg phi 102b5-6 de la tshigs su bcad pa daṅ po daṅ gñis pas ni sa daṅ po rab tu dga' ba 6 la thog ma med pa'i dus nas sṅon ma mthoṅ ba | 'jig rten las 'das pa'i chos ñid mthoṅ ba'i phyir sems daṅ po bskyed ba'i byaṅ chub sems dpa'i yon tan yoṅs su dag pa'i mtshan ñid bstan to ||

Takasaki 2 Here, by the first and second verses, there are explained the pure characteristics of qualities of the Bodhisattva who is abiding on the Stage of Pramuditd resolving upon the acquisition for the first time, because [in this stage] he has understood the highest supermundane Essence which had never been seen before since beginningless time.

T 1611 Rm-Zs (no chi)

Rgvbh 52.20-53.2 tritīyacaturthābhyāṃ ślokābhyām anupaliptacaryācaraṇād vimalāṃ bhūmim upādāya | yāvad dūraṃgamāyāṃ bhūmau caryāpratipannabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam |

Tg phi 102b6-7 tshigs su bcad pa gsum pa daṅ bźi pas ni dri ma med pa'i sa nas bzuṅ ste | 7 mi g-yo pa'i bar gyis la ñe bar ma gos pa'i spyad pa spyod pa'i phyir | spyod pa la źugs pa'i byaṅ chub sems dpa'i yon tan rnam par dag pa'i mtshan ñid bstan to ||

Takasaki 2 By the third and the fourth verses, there are explained the pure characteristics of qualities of the Bodhisattva who is practising the way to the acquisition in the Stages beginning with [the nd named] Vimald up to [the th named] Ddramgamd FarGoing, because [in these stages] he practises the unpolluted practices.

T 1611 Rm-Zs (no chi)

Rgvbh 53.2-3 pañcamena ślokena nirantaramahābodhisamudāgamaprayogasamādhiṣu vyavasthitatvād acalāyāṃ bhūmāv avaivartikabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam |

Tg phi 102b7-103a1 tshigs su bcad pa lṅa pas ni sa mi g-yo ba la rgyun mi 'chad par byaṅ chub chen po 'thob pa'i sbyor ba'i 1 || tiṅ ṅe 'dzin la legs par gnas pa'i phyir | phyir mi ldog pa'i byaṅ chub sems dpa'i yon tan rnam par dag pa'i mtshan ñid bstan to ||

Takasaki 2 By the th verse, there are explained the pure characteristics of qualities of the Bodhisattva who has got the irreversible state in the [th] Stage named Acald Immovable, because [in this stage] be has firmly stood in the meditation as the practice immediately connected with the acquisition of the Great Enlightenment.

T 1611 Rm-Zs (no chi)

Rgvbh 53.4-6 ṣaṣṭhena saptamenâṣṭamena ca ślokena sakalasvaparārthasaṃpādanôpāyaniṣṭhāgatasya buddhabhūmyekacaram ajanmapratibaddhatvād anuttaraparamâbhisaṃbodhiprāpter dharmameghāyāṃ bodhisattvabhūmāv ekajātipratibaddhabodhisattvaguṇaviśuddhilakṣaṇaṃ paridīpitam |

Tg phi 103a1-3 tshigs su bcad pa drug pa daṅ bdun pa daṅ brgyad pas ni byaṅ chub sems dpa'i sa chos kyi sprin la raṅ daṅ 2 gźan gyi don grub pa'i thabs mtha' dag mthar phyin pa | saṅs rgyas kyis la skye ba tha ma gcig gis thogs pa bla na med pa mṅon par rdzogs par byaṅ chub pa mchog thob pa'i phyir skye ba gcig gis thogs pa'i byaṅ chub sems dpa'i yon tan yoṅs su dag pa'i mtshan ñid bstan 3 to ||

Takasaki 2 By the th, th and th verses, there are explained the pure characteristics of qualities of the Bodhisattva who is abiding on the th Stage named Dharmamegha, being expected to be the Buddha in the next birth, because [in this last stage] he, having attained the ultimate point of means for fulfilling all the benefits for his own as well as for others, is connected with the Stage of the Buddha by one and the last birth on account of the acquisition of the Supreme Perfect Enlightenment.

T 1611 Rm-Zs (no chi)

Rgvbh 53.6-8 navamena daśamena ca ślokena parārtham ātmārthaṃ cârabhya niṣṭhāgatabodhisattvatathāgatayor guṇaviśuddher aviśeṣo viśeṣaś ca paridīpitaḥ |

Tg phi 103a3 tshigs su bcad pa dgu pa daṅ bcu pas ni gźan gyi don daṅ | raṅ gi don las brtsams te mthar phyin pa'i byaṅ chub sems dpa' daṅ | de bźin gśegs pa'i yon tan khyad par med pa daṅ | khyad par daṅ bcas pa bstan to ||

Takasaki 2 By the th and th verses, there are explained the equality and difference betweenthe purity of qualities of the Bodhisattva who has reached the ultimate point with regard to the aim of others and of his own, and that of the Buddha's qualities.

T 1611 Rm-Zs 835a12-17 已說依不淨淨時不變不異。次說

依善 淨時不變不異故。說二偈 佛身不變異 以得無盡法 眾生所歸依 以無邊際故 常住不二法 以離妄分別 恆不熱不作 清淨心力故

Rgvbh 53.9-13 tatra suviśuddhâvasthāyām avikārârtham ārabhya ślokaḥ | ananyathâtmâkṣayadharmayogato jagaccharaṇyo 'naparāntakoṭiḥ | sadâdvayo 'sāv avikalpakatvato 'vināśadharmâpy akṛtasvabhāvataḥ || 79 ||

Tg phi 103a3-4 de la śin tu rnam par dag 4 pa'i gnas skabs na rnam par 'gyur ba med pa las brtsams te tshigs su bcad pa | gźan 'gyur min bdag mi zad chos ldan phyir || 'gro skyabs phyi ma'i mtha' med mur thug phyir || de ni rtag tu gñis med mi rtog phyir || 'jig med chos kyaṅ ma byas raṅ bźin phyir ||

Takasaki 2 C Unchangeability in the Perfectly Pure State. Now, we have one śloka with reference to the meaning of 'unchangeability' in the perfectly pure state [of the Buddha]. Kārikā This [Essence of the Buddha] is of unalterable nature Because it is endowed with inexhaustible properties, It is the refuge of the world Because it has no limit in the future ; It is always non-dual Because it is indiscriminative, Also it is of undestructible nature Because its own nature is not created [by conditions]. || 79 ||

T 1611 Rm-Zs 835a18-20 此偈示現何義。偈言 不生及不死 不病亦不老 以常恆清涼 及不變等故

Rgvbh 53.14-16 anena kiṃ darśayati | na jāyate na mriyate bādhyate no na jīryate | sa nityatvād dhruvatvāc ca śivatvāc chāśvatatvataḥ || 80 ||

Tg phi 103a5 5 'dis ci bstan źe na | skye ba med ciṅ 'chi ba med || gnod med rga ba med pa ste || de ni rtag daṅ brtan phyir daṅ || źi ba'i phyir daṅ g-yuṅ druṅ phyir ||

Takasaki 2 What is shown by this śloka? It is not born, nor does it die; It does not suffer [from illness], nor is it decrepit. Because it is eternal, Everlasting, quiescent and constant. || 80 ||

T 1611 Rm-Zs 835a21-23 此偈明何義。偈言 以常故不生 離意生身故 以恆故不死 離不思議退

Rgvbh 53.17-18 na jāyate sa nityatvād ātmabhāvair manomayaiḥ | acintyapariṇāmena dhruvatvān mriyate na saḥ || 81 ||

Tg phi 103a5-6 de ni yid kyi raṅ bźin gyi || lus kyi skye med rtag pa'i phyir || bsam gyis mi khyab bsgyur ba yi || 'chi 'pho brtan 6 phyir de mi 'chi ||

Takasaki 2 Being eternal, it is not born Even with [the form of] the Body made of mind, Being everlasting, it does not die Even with the Inconceivable Transformation. || 81 ||

T 1611 Rm-Zs 835a24-25 清涼故不病 無煩惱習故 不變故不老 無無漏行故

Rgvbh 54.1-2 vāsanāvyādhibhiḥ sūkṣmair bādhyate na śivatvataḥ | anāsravâbhisaṃskāraiḥ śāśvatatvān na jīryate || 82 ||

Tg phi 103a6 bag chags phra mo'i nad rnams kyis || gnod med źi ba ñid kyi phyir || zag med mṅon par 'dus byas kyis || g-yuṅ druṅ phyir na rga ba med ||

Takasaki 2 Being quiescent, it has no suffering From the illness of subtle defiling forces, And, being constant, it does not become decrepit By the accumulation of the Passionless Active Force. || 82 ||

T 1611 Rm-Zs 835a26-28 此偈明何義。明如來性於佛地時

無垢清淨光明常住自性清淨。以

本際來常故不生。以離意生身

故。

Rgvbh 54.1-4 sa khalv eṣa tathāgatadhātur buddhabhūmāv atyantavimalaviśuddhaprabhāsvaratāyāṃ svaprakṛtau sthitaḥ pūrvāntam upādāya nityatvān na punar jāyate manomayair ātmabhāvaiḥ |

Tg phi 103a6-7 śin tu dri ma med ciṅ rnam par dag pa 'od gsal ba raṅ gi raṅ bźin saṅs rgyas kyis la rnam par gnas pa de 7 bźin gśegs pa'i khams de ni sṅon gyi mtha' ñe bar bzuṅ nas | yid kyi raṅ bźin gyi lus kyis skye ba yaṅ ma yin te | rtag pa'i phyir ro ||

Takasaki 2 Indeed, this Essence of the Tathāgata, in case it is abiding on the Stage of the Buddha which is absolutely immaculate, pure and radiant by its own nature, is 'eternal' in regard to its beginning. Therefore, it is never born even in the form of Body made of mind.

T 1611 Rm-Zs 835a28-b1 以未來際恆故不死。以離不可思

議變易死故。以本後際來清涼故

不病。以離無明住地所攝故。

Rgvbh 54.4-6 aparāntam upādāya dhruvatvān na punar mriyate 'cintyapāriṇāmikyā cyutyā | pūrvâparāntam upādāya śivatvān na punar bādhyate 'vidyâvāsabhūmiparigraheṇa |

Tg phi 103a7-103b1 phyi ma'i mtha' ñe bar bzuṅ nas bsam gyis mi khyab par yoṅs su bsgyur ba'i 'chi 'pho bas 'chi ba ma yin te | brten pa'i 1 phyir ro || sṅon daṅ phyi ma'i mtha' ñe bar bzuṅ nas | ma rig pa'i bag chags kyis yoṅs su 'dzin pas gnod pa yaṅ ma yin te |

Takasaki 2 Being 'everlasting' in regard to its end, it does not die in the manner of the inconceivable Transformation. Being 'quiescent' in regard to both, beginning and end, it never suffers from illness depending on the Dwelling Place of Ignorance.

T 1611 Rm-Zs 835b1-2 若如是者。不墮三世。彼 則不

變。是故不老。以離無漏業迴轉

故。

Rgvbh 54.6-7 yaś caivam anarthâpatitaḥ sa śāśvatatvān na punar jīryaty anāsravakarmaphalapariṇāmena |

Tg phi 103b1-2 źi ba'i phyir ro || de ltar don med pas ma phog pa gaṅ yin pa de ni g-yuṅ druṅ ñid kyi phyir zag pa med pa'i las kyi 'bras bu yoṅs su smin 2 par rga ba yaṅ ma yin na ||

Takasaki 2 Thus, not falling into misery, it is 'constant' , and consequently never becomes decrepit through the transformation brought about by the Passionless Active Force.

T 1611 Rm-Zs 835b2-5 又復偈言有二復有二 復有二二

句次第如常等 無漏境界中

Rgvbh 54.8-9 tatra dvābhyām atha dvābhyāṃ dvābhyāṃ dvābhyāṃ yathākramam | padābhyāṃ nityatâdyartho vijñeyo 'saṃskṛte pade || 83 ||

Tg phi 103b2 de la tshig gñis de bźin gñis || gñis daṅ gñis kyis go rims bźin || 'dus ma byas kyi dbyiṅs la ni || rtag pa la sogs don śes bya ||

Takasaki 2 Here, the meaning of Eternity, etc. In regard to the immutable Sphere Is to be known, respectively, By each couple of terms. || 83 ||

T 1611 Rm-Zs 835b6-8 此偈明何義。常恆清涼及不變

等。此四種 句。於無漏法界中次

第一一句二二本二二 釋義差別。

Rgvbh 54.10-11 tad eṣām asaṃskṛtadhātau caturṇāṃ nityadhruvaśivaśāśvatapadānāṃ yathākramam ekaikasya padasya dvābhyāṃ dvābhyām uddeśanirdeśapadābhyām arthapravibhāgo yathāsūtram anugantavyaḥ |

Tg phi 103b2-4 de la 'dus ma byas kyi dbyiṅs la rtag pa daṅ | brtan pa daṅ | źi ba daṅ | g-yuṅ 3 druṅ gi tshig 'di rnams las go rims ji lta ba bźin tshig re re'i don bstan pa daṅ | bśad pa'i tshig gñis gñis rnam par dbye ba ni mdo ji lta ba bźin śes par bya'o || mi zad yon tan daṅ ldan phyir || gźan 'gyur med bdag rtag pa'i don || mtha' yi mu daṅ mtshuṅs 4 pa'i phyir || skyabs kyi bdag ñid brtan pa'i don || rnam par mi rtog raṅ bźin phyir || gñis med chos ñid źi ba'i don || ma bcos yon tan ñid phyir ni || 'jig med don ni g-yuṅ druṅ ñid ||

Takasaki 2 Of these four terms, namely 'eternal', 'everlasting', 'quiescent' and 'constant', the distinction of the meaning of each term in regard of the Immutable Sphere is to be understood by each couple of terms showing 'statement' and 'explanation', respectively, according to the Scripture.

T 1611 Rm-Zs 835b8-13 如不增不減修多羅中說言。舍利

弗。如來法身常。以不異法故。

以不盡法故。舍利弗。如來法身

恆。以常可歸依故。以未來際平

等故。舍利弗。如來法身清涼。

以不二法故。以無分別法故。舍

利弗。如來法身不變。以非滅法

故。以非作法故

Rgvbh 54.12-15 yad āha | nityo 'yaṃ śāriputra dharmakāyo 'nanyatvadharmâkṣayadharmatayā | dhruvo 'yaṃ śāriputra dharmakāyo dhruvaśaraṇo 'parāntakoṭisamatayā | śivo 'yaṃ śāriputra dharmakāyo'dvayadharmâvikalpadharmatayā | śāśvato 'yaṃ śāriputra dharmakāyo 'vināśadharmâkṛtrimadharmatayêti |

Tg phi 103b4-6 ji skad du | śā ri'i bu mi zad pa'i chos ñid kyis na gźan du mi 'gyur 5 ba'i chos kyi sku 'di ni rtag pa'o || śā ri'i bu phyi ma'i mtha'i mu daṅ mtshuṅs pa ñid kyis bstan pa'i skyabs su gyur pa'i chos kyi sku 'di ni brtan pa'o || śā ri'i bu rnam par mi rtog pa ñid kyis gñis su med pa'i chos kyi sku 'di ni źi ba'o || śā ri'i bu ma bcos pa'i chos ñid 6 kyis 'jig pa med pa'i chos kyi sku 'di ni g-yuṅ druṅ ṅo źes gsuṅs pa yin no ||

Takasaki 2 It is said as follows: "This Absolute Body, O Ṥāriputra, is Eternal since it is of unalterable nature through its inexhaustible properties. This Absolute Body, O Ṥāriputra, is Everlasting, the everlasting refuge, because it exists as far as the farthest limit. Being of indiscriminative nature, O Ṥāriputra, this Absolute Body is Quiescent, of nondualistic nature. Being of uncreated nature, O Ṥāriputra, this Absolute Body is Constant, of undestructible character".

T 1611 Rm-Zs 835b14-18 已說不變異。次說無差別。無差

別者。即依此善淨時本際以來畢

竟究竟自體相善淨如來藏無差別

故。說一偈 法身及如來 聖讓與涅槃 功德不相離 如光不離日

Rgvbh 55.1-6 asyām eva viśuddhâvasthāyām atyantavyavadānaniṣṭhāgamanalakṣaṇasya tathāgatagarbhasyâsaṃbhedârtham ārabhya ślokaḥ | sa dharmakāyaḥ sa tathāgato yata s tad āryasatyaṃ paramārthanirvṛttiḥ |ato na buddhatvamṛte 'rkaraśmivad guṇâvinirbhāgatayâsti nirvṛtiḥ || 84 ||

Tg phi 103b6-7 śin tu rnam par dag pa mthar phyin pa'i de bźin gśegs pa'i sñiṅ po'i rnam par dag pa'i gnas skabs 'di ñid la dbye ba med pa'i don las brtsams te tshigs su bcad pa | gaṅ phyir da 7 ni chos sku de ni de bźin gśegs || de ni 'phags pa'i bden pa don dam mya ṅan 'das || de phyir ñi daṅ zer bźin yon tan dbyer med pas || saṅs rgyas ñid las ma gtogs mya ṅan 'das pa med ||

Takasaki 2 X ASAMBHEDA The Essence of the Tathāgata characterized as having reached the ultimate point of perfect purification in this pure state is of undifferentiated nature. With reference to this meaning of 'undifferentiation' we have one śloka. Kārikā It is the Absolute Body, it is the Tathāgata, Also it is the Holy Truth, the Highest Nirvāṇa; Therefore, being indivisible from qualities like the sun with its rays, There is no Nirvāṇa, apart from the Buddhahood. || 84 ||

T 1611 Rm-Zs 835b19-21 此初半偈示現何義。偈言 略明法身等 義一而名異 依無漏界中 四種義差別

Rgvbh 55.7-9 tatra pūrvaślokârdhena kiṃ darśayati |dharmakāyâdiparyāyā veditavyāḥ samāsataḥ | catvāro 'nāsrave dhātau caturarthaprabhedataḥ || 85 ||

Tg phi 103b7-104a1 de la tshigs su bcad pa phyed sṅa mas ci ston źe na | mdor na 1 || zag med dbyiṅs la ni || don gyi rab tu dbye ba bźis || chos kyi sku la sogs pa yi || rnam graṅs bźir ni reg par bya ||

Takasaki 2 §. Synonyms of the Essence of the Tathāgata. Here, what is shown by the former half of the śloka ? It should be known, in brief, There are synonyms, the Absolute Body and others Since [the Germ] in the Immaculate Sphere Has four meanings from different aspects. || 85 ||

T 1611 Rm-Zs 835b22-24 此偈明何義。略說於無漏法界中

依如來藏有四種義。依四種義有

四種名應知。何等四義。

Rgvbh 55.10-11 samāsato 'nāsrave dhātau tathāgatagarbhe caturo 'rthān adhikṛtya catvāro nāmaparyāyā veditavyāḥ | catvāro 'rthāḥ katame |

Tg phi 104a1-2 mdor bsdu na zag pa med pa'i dbyiṅs de bźin gśegs pa'i sñiṅ po la don bźi'i dbaṅ du byas nas miṅ gi rnam graṅs bźir 2 rig par bya'o || don bźi gaṅ źe na |

Takasaki 2 In short, there are four meanings in regard to the Matrix of the Tathāgata as the Immaculate Sphere or Essence. In accordance with these meanings, there should be known synonyms. Then which are the meanings?

T 1611 Rm-Zs 835b24-26 偈言 佛法不相離 及彼真如性 法體不虛妄 自性本來淨

Rgvbh 55.12-13 buddhadharmâvinirbhāgas tadgotrasya tathāgamaḥ | amṛṣâmoṣadharmitvam ādiprakṛtiśāntatā || 86 ||

Tg phi 104a2 saṅs rgyas chos dbyer med pa daṅ || de rigs de bźin thob pa daṅ || brdzun med slu med chos ñid daṅ || gdod nas raṅ bźin źi ñid do ||

Takasaki 2 It is indivisible from the Buddha's Properties, Its Germ has been perfected as it is, It is not of false, deceptive nature, And it is quiescent from the very outset. || 86 ||

T 1611 Rm-Zs 835b27-29 此偈明何義。佛法不相離者。依

此義故。聖者勝鬘經言。世尊。

不空如來藏。過於恆沙不離不

脫。不思議佛法故。

Rgvbh 55.14-15 buddhadharma^avinirbhāga^arthaḥ | yam adhikṛtya^uktam | aśūnyo bhagavaṃs tathāgatagarbho gaṅgānadīvālukāvyativṛttair avinirbhāgair amuktajñair acintyair buddhadharmair iti |

Tg phi 104a2-3 saṅs rgyas kyi chos rnam par dbye ba med pa'i don ni gaṅ gi dbaṅ du mdzad nas | 3 bcom ldan 'das de bźin gśegs pa'i sñiṅ po ni rnam par dbye ba med pa | bral mi śes pa | bsam gyis mi khyab pa'i saṅs rgyas kyi chos gaṅ gā'i kluṅ gi bye ma las 'das pas mi stoṅ pa'o źes gsuṅs so ||

Takasaki 2 The first meaning: [the Essence of the Buddha] is indivisible from the Buddha's properties. With reference to this meaning, it is said as follows "Lord, the Matrix of the Tathāgata is not empty [because it is endowed] with the Buddha's Properties which are inconceivable, indivisible, inseparable [from Wisdom] and are greater in number than the sands of the Gaiiga".

T 1611 Rm-Zs 835b29-c2 及彼真如性者。依此義故。六根

聚經言。世尊。六根如是。從無

始來畢竟究竟諸法體故。

Rgvbh 55.15-17 tadgotrasya prakṛter acintyaprakārasamudāgama^arthaḥ | yam adhikṛtya^uktam | ṣaḍāyatanaviśeṣaḥ sa tādṛśaḥ paraṃparāgato 'nādikāliko dharmatāpratilabdha iti |

Tg phi 104a3-4 de'i rigs raṅ bźin gyis bsam gyis mi khyab pa'i rnam pa thob 4 pa'i don ni gaṅ gi dbaṅ du mdzad nas | brgyud nas 'oṅs pa'i thog ma med pa'i chos ñid thob pa de ni skye mched drug gi khyad par de 'dra ba yin no źes gsuṅs pa yin no ||

Takasaki 2 The second meaning: Its Germ, i.e. the Innate Nature has been perfected in an inconceivable manner. With reference to this point, it is said as follows :"[This Germ], having attained the Absolute Essence, has come down since beginningless time from one existence to another existence assuming various forms consisting of six organs of cognitions, i.e. in the form of various living beings".

T 1611 Rm-Zs 835c2-5 法體不虛妄者。依此義故。經中

說言。世尊。又第一義諦者。謂

不虛妄涅槃是也。何以故。世

尊。彼性本際來常以法體不變

故。

Rgvbh 55.17-19 amṛṣā^amoṣa^arthaḥ | yam adhikṛtya^uktam | tatra paramārthasatyaṃ yad idam amoṣadharmi nirvāṇam | tat kasmād dhetoḥ | nityaṃ tadgotraṃ samadharmatayā^iti |

Tg phi 104a4-5 brdzun pa med pa daṅ slu ba med pa'i don ni gaṅ gi dbaṅ du mdzad nas | de la don dam pa'i bde na pa ni 5 mi slu ba'i chos can gyi mya ṅan las 'das pa ni gaṅ yin pa ste | de ci'i phyir źe na | rigs de ni gtan du źi ba'i chos ñid kyis na rtag pa'o źes gsuṅs pa yin no ||

Takasaki 2 The third meaning: It is not of false, deceptive nature. With reference to this point, it is said as follows :"Here, that which is the Highest Truth is Nirvāṇa, whose nature is undeceptive. For what reason? Because the Germ is eternal by its being quiescent".

T 1611 Rm-Zs 835c5-9 自性本來淨者。依此義故。經中

佛告文殊師利。如來應正遍知本

際以來入涅槃故。又復依此四

義。次第有四種名。何等為四。

一者法身。二者如來。三者第一

義諦。四者涅槃。

Rgvbh 55.19-56.1 atyanta^upaśama^arthaḥ | yam adhikṛtya^uktam | ādipariṇirvṛtta eva tathāgato 'rhan samyaksaṃbuddho 'nutpanno 'niruddha iti | eṣu caturṣv artheṣu yathāsaṃkhyam ime catvāro nāmaparyāyā bhavanti |

Tg phi 104a5-6 gtan du ñe bar źi ba'i don ni gaṅ gi dbaṅ du mdzad nas | de bźin gśegs pa dgra bcom pa yaṅ dag par 6 rdzogs pa'i saṅs rgyas ni gdod ma nas yoṅs su mya ṅan las 'das pa ñid de | skye ba med pa 'gag pa med pa'o źes gsuṅs so || don bźin po 'di dag la ni go rims ji lta ba bźin du miṅ gi rnam graṅs 'di bźir 'gyur te |

Takasaki 2 The fourth meaning: It is of the nature of absolute quiescence. With reference to this point, it is said as follows :Being in Nirvāṇa from the very outset, the Tathāgata, the Arhat, ie Perfectly enlightened One is of neither origination nor destruction. For these four meanings, there are four synonyms, namely, the Absolute Body; the Tathāgata; the Highest Truth, and the Nirvāṇa, respectively.

T 1611 Rm-Zs 835c9-14 以是義故。不增不減經言。舍利

弗言。如來藏者。即是法身故。

又復聖者勝鬘經言。世尊。不離

法身有如來藏。世尊。不離如來

藏有法身。世尊。依一苦滅諦說

名如來藏。世尊。如是說如來法

身無量無邊功德。世尊言。涅槃

者。即是如來法身故。

Rgvbh 56.1-6 tad yathā dharmakāyas tathāgataḥ paramārthasatyaṃ nirvāṇam iti | yata evam āha | tathāgatagarbha iti śāriputra dharmakāyasyaitad adhivacanam iti | na^anyo bhagavaṃs tathāgato 'nyo dharmakāyaḥ | dharmakāya eva bhagavaṃs tathāgata iti | duḥkhanirodhanāmnā bhagavann evaṃguṇasamanvāgatas tathāgatadharmakāyo deśita iti | nirvāṇadhātur iti bhagavaṃs tathāgatadharmakāyasyaitad adhivacanam iti |

Tg phi 104a6-104b2 'di lta ste | chos kyi sku daṅ | de bźin 7 gśegs pa daṅ | don dam pa'i bden pa daṅ | mya ṅan las 'das pa źes bya ba ste | gaṅ gi phyir 'di skad ces | śā ri'i bu de bźin gśegs pa'i sñiṅ po źes bya ba 'di ni chos kyi sku'i tshig bla dags so źes bya ba daṅ | bcom ldan 'das de bźin gśegs pa gźan la | 1 chos kyi sku gźan pa ni ma lags kyi | bcom ldan 'das chos kyi sku ñid de bźin gśegs pa lags so źes bya ba daṅ | bcom ldan 'das sdug bsṅal 'gog pa źes bgyi ba yon tan 'di lta bu daṅ ldan pa'i de bźin gśegs pa'i chos kyi skur bstan to źes bya ba daṅ | 2 bcom ldan 'das mya ṅan las 'das pa'i dbyiṅs źes bgyi ba 'di ni de bźin gśegs pa'i chos kyi sku'i tshig bla dgas lags so źes gsuṅs pa yin no ||

Takasaki 2 It is said as follows :"The Matrix of the Tathāgata, Ṥāriputra, is the name for the Absolute Body. "Lord, the Tathāgata and the Absolute Body, these both are not different from each other. The Absolute Body is, Lord, nothing but the Tathāgata". "Under the name of the Extinction of the Suffering, Lord, there is indicated the Absolute Body of the Tathāgata, being endowed with such properties". "The Sphere of the Nirvāṇa, Lord, is the name for the Absolute Body of the Tathāgata".

T 1611 Rm-Zs 835c14-17 後半偈者。示現何義。偈言 覺一切種智 離一切習氣 佛及涅槃體 不離第一義

Rgvbh 56.7-9 tatra^apareṇa śloka^ardhena kiṃ darśayati | sarva^ākāra^abhisaṃbodhiḥ savāsanamala^uddhṛtiḥ | buddhatvam atha nirvāṇam advayaṃ paramārthataḥ || 87 ||

Tg phi 104b2-3 de la tshigs su bcad pa phyed phyi mas ci bstan źe na | rnam kun mṅon par byaṅ chub daṅ || dri ma bag chags 3 bcas spaṅs pa || saṅs rgyas mya ṅan 'das pa ni || dam pa'i don du gñis med ñid ||

Takasaki 2 §. The Point: Buddhahood is Nirvāṇa. Now, what is shown by the latter half of the śloka? Being the Perfect Enlightenment in all aspects, And being the removal of pollutions along their root, Buddhahood and Nirvāṇa Are one and the same in the highest viewpoint. || 87 ||

T 1611 Rm-Zs 835c18-20 此四種名。於如來法身無漏界中

一味一義不相捨離。是故雖復有

四種名。而彼四義不離一法門。

Rgvbh 56.10-11 yata ete catvāro 'nāsravadhātuparyāyās tathāgatadhātāv ekasminn abhinne 'rthe samavasaranti | ata eṣām eka^arthatvād advayadharmanayamukhena

Tg phi 104b3-4 gaṅ gi phyir zag pa med pa'i dbyiṅs kyi rnam graṅs bźi po 'di dag de bźin gśegs pa'i khams kyi don gcig la yaṅ dag par 'du ba de'i phyir | 'di dag don gcig pas 4 gñis su med pa'i chos kyi tshul gyi sgo nas

Takasaki 2 These four synonyms of the Immaculate Essence converge into the undifferentiated meaning of the Essence of the Tathāgata. Therefore, these four are one in their sense, and hence, by means of the Doctrine of nonduality, the following fact is to be known.

T 1611 Rm-Zs 835c20-23 不離一法體。此以何義所證一切

法。覺一切智。及離一切智障煩

惱障習氣。此二種法於無漏法界

中不異不差別不斷不相離。

Rgvbh 56.11-13 yac ca sarva^ākārasarvadharma^abhisaṃbodhād buddhatvam ity uktaṃ yac ca mahā^abhisaṃbodhāt savāsanamalaprahāṇān nirvāṇam ity uktam etad ubhayam anāsrave dhātāv advayam iti draṣṭavyam abhinnam acchinnam |

Tg phi 104b4-5 chos thams cad rnam pa thams cad du mṅon par rdzogs par byaṅ chub pa'i phyir saṅs rgyas ñid ces brjod pa gaṅ yin pa daṅ | lhan cig mṅon par rdzogs par byaṅ chub pas bag chags daṅ bcas pa'i dri ma spaṅs pa'i phyir mya ṅan 5 las 'das pa źes brjod pa 'di gñis ka yaṅ zag pa med pa'i dbyiṅs la dbyer med bcad du med de | gñis su med do źes bya bar blta bar bya'o ||

Takasaki 2 Namely, that which is called 'Buddhahood' because of its Perfect Enlightenment regarding all kinds of phenomena, and that which is called 'Nirvāṇa' because of its removal of pollutions along with their remaining forces which takes place simultaneously with the Perfect Enlightenment, these two are non-dual, indivisible and inseparable in the Immaculate Sphere.

T 1611 Rm-Zs 835c23-25 以是義故。大般涅槃經中偈言 無量種功德 一切不思議 不差別解脫 解脫即如來

Rgvbh 56.14-15 sarva^ākārair asaṃkhyeyair acintyair amalair guṇaiḥ | abhinnalakṣaṇo mokṣo yo mokṣaḥ sa tathāgata iti ||

Tg phi 104b5-6 rnam pa thams cad graṅs med pa || bsam med dri med yon tan daṅ || dbyer med mtshan ñid thar pa ste || thar pa 6 gaṅ de de bźin gśegs || źes bya ba 'di ni ji skad du | dgra bcom pa daṅ raṅ saṅs rgyas kyi mya ṅan las 'das pa'i dbaṅ du mdzad nas | bcom ldan 'das mya ṅan las 'das pa źes bgyi ba 'di ni |

Takasaki 2 [So it is said] : "Liberation is of the characteristic Indivisible from the properties, which are Of all kinds, innumerable, unthinkable and immaculate ; This Liberation, that is the Tathāgata". Also, it is said in the Scripture with reference to the Nirvāṇa of the Arhat and Pratyekabuddha: "[Here], O Lord, the Nirvāṇa is merely a means used by the Tathāgata".

T 1611 Rm-Zs 835c26-836a2 以是義故。聖者勝鬘經言。世

尊。言聲聞辟支佛得涅槃者。是

佛方便故。此明何義。言聲聞辟

支佛有涅槃者。此是諸佛如來方

便。見諸眾生於長道曠野遠行疲

惓。恐有退轉。為止息故造作化

城。如來如是於一切法中得大自

在大方便故。

Rgvbh 56.16-18 yad uktam arhatpratyekabuddhaparinirvāṇam adhikṛtya | nirvāṇam iti bhagavann upāya eṣa tathāgatānām iti | anena dīrgha^adhvapariśrāntānām aṭavīmadhye nagaranirmāṇavad avivartana^upāya eṣa dharmaparameśvarāṇāṃ samyaksaṃbuddhānām iti paridīpitam |

Tg phi 104b6-7 de bźin gśegs pa rnams kyi thabs lags so źes gsuṅs 7 ba yin te | 'dis ni lam riṅ pos dub pa rnams la 'brog dgon pa'i dbus su groṅ khyer sprul pa bźin du 'di ni chos kyi dbaṅ phyug dam pa yaṅ dag par rdzogs pa'i saṅs rgyas rnams kyi mi ldog pa'i thabs yin no źes bstan pa yin no ||

Takasaki 2 By this passage it is explained that this [Nirvāṇa of the Arhats and the Pratyekabuddhas] is a means made by the Perfectly Enlightened Ones who have the highest Controlling Power on [all] phenomena in order to protect them i.e. Arhats and Pratyekabuddhas against retreat; it is just like the illusory city in the forest made for the travellers who are tired after their long way [in order to encourage them].

T 1611 Rm-Zs 836a2-4 故明如是義。世尊如來應正遍知

證平等涅槃。一切功德無量無邊

不可思議清淨畢竟究竟。

Rgvbh 56.18-57.2 nirvāṇa^adhigamād bhagavaṃs tathāgatā bhavanty arhantaḥ samyaksaṃbuddhāḥ sarva^aprameya^acintyaviśuddhiniṣṭhāgataguṇasamanvāgatā iti |

Tg phi 104b7-105a1 bcom ldan 'das de bźin 1 || gśegs pa dgra bcom pa yaṅ dag par rdzogs pa'i saṅs rgyas rnams ni mya ṅan las 'das pa thob pa'i phyir | thams cad gźal du med pa | bsam gyis mi khyab pa | rnam par dag pa'i mthar phyin pa'i yon tan daṅ ldan pa'o

Takasaki 2 [On the other hand] it is said: :"By reason of having attained Nirvāṇa, O Lord, the Tathāgatas, the Arhats, the Perfectly Enlightened Ones are endowed with properties showing the ultimate point of the entireness, immeasurebility, inconceivability and purity".

T 1611 Rm-Zs 836a4-7 此明何義。依四種義。畢竟功德

諸佛如來無差別。涅槃相無上果

中佛及涅槃。一切功德不相捨

離。若離佛地果中證智。更無餘

人有涅槃法。示現如是義。

Rgvbh 57.2-5 anena caturākāraguṇaniṣpatsvasaṃbhinnalakṣaṇaṃ nirvāṇam adhigamya tadātamakāḥ samyaksaṃbuddhā bhavanti^iti | buddhatvanirvāṇayor avinirbhāgaguṇayogād buddhatvam antareṇa kasyacin nirvāṇa^adhigamo na^asti^iti paridīpitam |

Tg phi 105a1-3 źes bya ba ni yon tan rnam pa 2 bźi grub pa daṅ | dbyer med pa'i mtshan ñid mya ṅan las 'das pa thob pas | de'i bdag ñid yaṅ dag par rdzogs pa'i saṅs rgyas su 'gyur ba'i phyir na saṅs rgyas daṅ mya ṅan las 'das pa dag rnam par dbye ba med pa'i yon tan daṅ ldan pa'i phyir na saṅs rgyas ñid med par 'ga' 3 yaṅ mya ṅan las 'das pa thob pa med do źes bstan pa yin no ||

Takasaki 2 By this passage it is explained that, having realized the Nirvāṇa which is characterized as being inseparable from the accomplishment of properties of four kinds, the Perfectly Enlightened Ones identify themselves with Nirvāṇa; therefore, as both of these, Buddhahood and Nirvāṇa, are endowed with inseparable properties, no one can realize Nirvāṇa apart from Buddhahood..

T 1611 Rm-Zs 836a8-10 依一切種智。於諸佛如來無漏法

界中譬喻示現。此明何義。寶鬘

經中畫師譬喻。示現具足一切功

德應知偈言

Rgvbh 57.6-7 tatra tathāgatānām anāsrave dhātau sarva^ākāravara^upetaśūnyatā^abhinirhārataś citrakaradṛṣṭāntena guṇasarvatā veditavyā |

Tg phi 105a3 de la zag pa med pa'i dbyiṅs la rnam pa thams cad kyi mchog daṅ ldan pa'i stoṅ pa ñid mṅon par bsgrubs pas de bźin gśegs pa rnams kyi yon tan thams cad pa ñid ni ri mo mkhan gyi dpes rig par bya ste |

Takasaki 2 The Parable of the Painters. Now, in the Immaculate Sphere, the Buddhas are possessed of all kinds of properties since they have accomplished the Non-substantiality endowed with all sorts of excellency. This is here to be known through the illustration of the painters.

T 1611 Rm-Zs 836a11-12 如種種畫師 所知各差別 彼一人知分 第二人不知

Rgvbh 57.8-9 anyonyakuśalā yadvad bhaveyuś citralekhakāḥ | yo yad aṅgaṃ prajānīyāt tad anyo na^avadhārayet || 88 ||

Tg phi 105a3-4 ji 4 ltar ri mo 'dri byed pa || gźan daṅ gźan la mkhas pa dag || gaṅ źig yan lag gaṅ śes pa || de gźan des zin med par 'gyur ||

Takasaki 2 Suppose there were some painters, [Each of them] expert in, a different sphere, So that whatever skill possessed by one of them, The others could not understand. || 88 ||

T 1611 Rm-Zs 836a13-14 有自在國王 ……諸畫師言 於彼摽畫處 具足作我身

Rgvbh 57.10-11 atha tebhyaḥ prabhū rājā prayacched dūṣyam ājñayā | sarvair eva^atra yuṣmābhiḥ kāryā pratikṛtir mam || 89 ||

Tg phi 105a4-5 des na 'di la khyed kun gyis || ṅa yi gzugs ni gyis śig ces || mṅa' bdag rgyal pos de dag la || bka' yis ras ni byin pa 5 daṅ ||

Takasaki 2 Then a mighty king would give them A painting cloth with the following commandment: On this [cloth] ye all should draw my portrait. || 89 ||

T 1611 Rm-Zs 836a15-16 國中諸畫師 一切皆下手 若不闕一人 乃成國王像

Rgvbh 57.12-13 tatas tasya pratiśrutya yuñjeraṃś citrakarmaṇi | tatraiko vyabhiyuktānām anyadeśagato bhavet || 90 ||

Tg phi 105a5 de las de ni thos gyur te || ri mo'i las la rab sbyor ro || de la mṅon par sbyor rnams las || gcig cig yul gźan soṅ gyur na ||

Takasaki 2 Then the painters, having promised [to the king], Would start their work of painting. Of these [painters] engaged in this work, One would have gone abroad. || 90 ||

T 1611 Rm-Zs 836a19-20 由無彼一人 國王像不成 以其不滿足 一切身分故

Rgvbh 57.14-15 deśa^antaragate tasmin pratimā tadviyogataḥ | na sā sarva^a?gasaṃpūrṇā bhaved ity upamā kṛtā || 91 ||

Tg phi 105a5-6 de ni yul gźan soṅ bas na || de ma tshaṅ phyir ri mo de || yan lag thams cad yoṅs rdzogs par || mi 'byuṅ bźin 6 śes dper byas so ||

Takasaki 264 Because of his absence during his This picture would remain Without the completion of all parts; Thus the parable is made. || 91 ||

T 1611 Rm-Zs 836a21-24 所言畫師者 喻檀戒等行 言國王像者 示一切種智 一人不在者 示現少一行 王像不成者 空智不具足

Rgvbh 57.16-17 lekhakā ye tadākārā dānaśīlakṣama^ādayaḥ | sarva^ākāravara^upetā śūnyatā pratima^ucyate || 92 ||

Tg phi 105a6 de rnams 'dri byed gaṅ dag yin || sbyin daṅ tshul khrims bzod la sogs || rnam pa kun gyi mchog ldan pa || de la mṅon par sbyin rnams kyis || stoṅ pa ñid ni gzugs su brjod ||

Takasaki 264 The painters who are meant here are Charity, Morals, Patience and other dispositions, Being endowed with all kinds of these excellencies, The Non-substantiality is called the picture. || 92 ||

T 1611 Rm-Zs 836a25-b9 此偈明何義。以是義故。寶鬘經

言。善男子。諦聽諦聽。我今為

汝說此譬喻。善男子。譬如三千

大千世界所有眾生悉善知畫。其

中或有善能泥塗。或能磨彩。或

曉畫身不曉手足。或曉手足不曉

面目。時有國王。以一張疊與是

諸人而告之言。凡能畫者皆悉聚

集。於此疊上畫吾身像。爾時諸

人悉來集聚。隨其所能而共作

之。有一畫師。以緣事故竟不得

來。諸人畫已持共上王。善男

子。可言諸人悉集作不。不也。

世尊。善男子。我說此喻其義未

顯。善男子。一人不來。故不得

言一切集作。亦不得言像已成

就。佛法行者亦復如是。若有一

行不成就者。則不名具足如來正

法。是故要當具足諸行名為成就

無上菩提故。

Rgvbh (no san)

Tg phi (no tib)

Takasaki (no eng)

T 1611 Rm-Zs 836b10-13 又此檀等諸波羅蜜一一差別。唯

是如來所知境界。如來知彼種種

差別無量無邊應知。以彼算數自

在力等不能思議故。以對治彼慳

等諸垢。是故得成清淨檀等諸波

羅蜜。

Rgvbh 57.18-20 tatraiṣām eva dāna^ādīnām ekaikasya buddhaviṣaya^aparyantaprakārabhedabhinnatvādaparimitatvaṃ veditavyam | saṃkhyāprabhāvābhyām acintyatvam | mātsarya^ādivipakṣamalavāsanā^apakarṣitatvād viśuddhiparamatvam iti |

Tg phi 105a6-7 de la sbyin pa la sogs pa 'di dag ñid las re re yaṅ saṅs 7 rgyas kyi yul la mtha' yas par rnam pa'i rab tu dbye bar tha dad pa'i phyir tshad med par rig par bya'o || graṅs daṅ mthu dag gis ni bsam gyis mi khyab pa ñid do || ser sna la sogs pa mi mthun pa'i phyogs kyi bag chags bsal ba'i phyir ni rnam par dag pa mchog ñid do ||

Takasaki 264 Here, of these [excellent virtues], charity and the rest, each one is differentiated into limitless varieties in accordance with the Buddha's Sphere [of activity]. Therefore, it should be known as 'immeasurable'. On account of its number and power, it should be known as being 'inconceivable' and, having exterminated the remaining force of pollutions, by its enemies, in the form of' envy " etc., [each virtue] is to be known as being 'pure'.

T 1611 Rm-Zs 836b13-17 又以修行一切種一切空智及種種

三昧門。於第八菩薩不動地中不

分別一切菩薩地。無間無隔自然

依止道智。修行得無生法忍。成

就具足如來無漏戒。成就一切功

德。

Rgvbh 57.20-58.2 tatra sarva^ākāravara^upetaśūnyatāsamādhimukhabhāvanayā^anutpattikadharmalābhād acalāyāṃ bodhisattvabhūmāv avikalpaniśchidranirantarasvarasavāhimārgajñānasaṃniśrayeṇa tathāgatānāmanāsrave dhātau guṇasarvatā samudāgacchati |

Tg phi 105a7-105b2 de 1 la rnam pa thams cad kyi mchog daṅ ldan pa'i stoṅ pa ñid kyi tiṅ ṅe 'dzin gyi sgo bsgoms pas mi skye ba'i chos ñid thob pa'i phyir | byaṅ chub sems dpa'i sa mi g-yo ba rnam par mi rtog pa skyon med pa rgyun mi 'cad par raṅ gi ṅaṅ gis 'jug pa'i lam śes pa la brten pas na zag pa 2 med pa'i dbyiṅs la de bźin gśegs pa rnams kyi yon tan thams cad pa ñid yaṅ dag par 'grub po ||

Takasaki 264-265 Now, through practice by means of Meditation on the Non-substantiality endowed with all sorts of excellencies, the Non-origination of [all] the elements is realized. Because of this realization, [Bodhisattvas can] ascend to their 8th Stage called Acalā (Immovable), where they can get the knowledge of the Path which is indiscriminative, faultless, without any break and bearing its own taste. On the basis of this knowledge, the entireness of Buddhas' properties in the Immaculate Sphere is completed.

T 1611 Rm-Zs 836b17-23 於第九菩薩善慧地中依阿僧祇三

昧陀羅尼海門。攝取無量無邊諸

佛之法依止。解一切眾生根智。

成就無量無邊功德空智。得無生

法忍。於第十菩薩法雲地中依止

一切如來現前蜜智智。成就無量

無邊功德聚。得無生空法忍。

Rgvbh 48.2-5 sādhumatyāṃ bodhisattvabhūmāv asaṃkhyeyasamādhidhāraṇīmukhasamudrair aparimāṇabuddhadharmaparigrahajñānasaṃniśrayeṇa guṇa^aprameyatā samudāgacchati | dharmameghāyāṃ bodhisattvabhūmau sarvatathāgataguhyasthāna^aviparokṣajñānasaṃniśrayeṇa guṇa^acintyatā samudāgacchati |

Tg phi 105b2- byaṅ chub sems dpa'i sa legs pa'i blo gros la tiṅ ṅe 'dzin daṅ gzuṅs kyi sgo brgya stoṅ graṅs med pa dag gis tshad med pa'i saṅs rgyas kyi chos yoṅs su 'dzin pa'i śes 3 pa la brten pas ni || yon tan tshad med pa ñid yaṅ dag par 'grub po || byaṅ chub sems dpa'i sa chos kyi sprin la de bźin gśegs pa thams cad kyi gsaṅ ba'i gnas lkog tu ma gyur pa'i śes pa la brten pas na | yon tan bsam gyis mi khyab pa ñid mṅon par 4 'grub po ||

Takasaki 265 On the Stage of Bodhisattva called Sādhumati (perfect Knowledge), by means of immeasurable forms of Meditation and magic formulas like the ocean, they can obtain the knowledge for assuming the immeasurable properties of the Buddha. On the basis of this knowledge, the 'immeasurability' of [Buddhas '] properties is completed. On the Bodhisattva's [last] Stage called Dharmameghā, basing himself upon the knowledge revealing the secret state of all the Buddhas, the 'inconceivability' of Buddhas' properties is completed.

T 1611 Rm-Zs 836b23-28 次後得諸三昧。斷一切煩惱障智

障。依止諸解脫門智。成就清淨

彼岸功德。具足得一切種一切空

智。以如是等四種地智中非聲聞

辟支佛地。以彼聲聞辟支佛等去

之甚遠。以是義故。說彼四種成

就不差別涅槃界。是故偈言

Rgvbh 58.5-9 tadanantaraṃ buddhabhūmyadhigamāya sarvasavāsanakleśajñeya^āvaraṇavimokṣajñānasaṃniśrayeṇa guṇaviśuddhiparamatā samudāgacchati | yata eṣu caturṣu bhūmijñānasaṃniśrayeṣv arhatpratyekabuddhā na saṃdṛśyante tasmāt te dūrībhavanti caturākāraguṇapariniṣpattyasaṃbhinnalakṣaṇān nirvāṇadhātor ity uktam |

Tg phi 105b4-5 de'i rjes thogs su saṅs rgyas kyi sa thob pa'i phyir bag chags daṅ bcas pa'i ñon moṅs pa daṅ śes bya'i sgrib pa mtha' dag las grol ba'i śes pa la brten pas na | rnam par dag pa mchog gi yon tan ñid yaṅ dag par 'grub po || gaṅ gi phyir sa'i ye śes kyi rten 5 bźi po 'di dag la dgra bcom pa daṅ raṅ saṅs rgyas rnams mthoṅ ba med pa de'i phyir de dag ni yon tan rnam pa bźi grub pa daṅ | dbyer med pa'i mtshan ñid mya ṅan las 'das pa'i dbyiṅs las riṅ du gyur pa yin no źes bya ba'o ||

Takasaki 265 Immediately after this stage, on the basis of knowledge which leads to the liberation from all impediments on account of Defilements and Knowables along with their remaining forces, aiming at the acquisition of the Stage of Buddha, the highest 'purity' of Buddhas' properties is completed. As the Arhats and the Pratyekabuddhas cannot perceive these four knowledges, the foundations of these Stages [above Acalā], they are said to be far from the Sphere of the Nirvāṇa characterized as being indivisible from the accomplishment of the properties of the [above mentioned] four kinds.

T 1611 Rm-Zs 836b29-c1 慧智及解脫 不離法界體 無差涅槃界 日相似相對

Rgvbh 58.10-11 prajñājñānavimuktīnāṃ dīptispharaṇaśuddhitaḥ | abhedataś ca sādharmyaṃ prabhāraśmyarkamaṇḍalaiḥ || 93 ||

Tg phi 105b5-6 śes rab ye śes rnam grol rnams || gsal daṅ 'phro 6 daṅ dag phyir daṅ || tha dad med phyir 'od daṅ zer || ñi ma'i dkyil 'khor rnams daṅ mtshuṅs ||

Takasaki 265 (§4. Similarity of the Buddhahood to the Sun.) The Intellect, the Wisdom and the Liberation Are [respectively] bright, radiant, and clear, And they are inseparable from [the Absolute Essence]; Therefore, they are similar to the light, The rays, and the disk of the sun. || 93 ||

T 1611 Rm-Zs 836c2-6 此偈明何義。以何等慧以何等

智。以何等解脫。彼三不離法界

實體。明彼四種功德成就無差別

涅槃界。偈言無差別涅槃界故。

為彼四種義次第故。有四種相似

相對法應知。何第為四。

Rgvbh 58.12-14 yayā prajñayā yena jñānena yayā vimuktyā sa caturākāraguṇaniṣpattyasaṃbhinnalakṣaṇo nirvāṇadhātuḥ sūcyate tāsāṃ yathākramaṃ tribhir ekena ca kāraṇena caturvidham ādityasādharmyaṃ paridīpitam |

Tg phi 105b6-7 śes rab gaṅ daṅ ye śes gaṅ daṅ rnam par grol ba gaṅ gis yon tan rnam pa bźi 'grub pa daṅ | dbye ba med pa'i mtshan ñid kyi mya ṅan las 'das pa'i dbyiṅs de mtshon par byed pa de 7 dag ni go rims ji lta ba bźin du gsum daṅ | rnam pa gcig gis ñi ma daṅ chos mthun par rnam pa bźin bstan te |

Takasaki 265-266 That which is indicated as the Sphere of the Nirvāṇa characterized as being inseparable from the accomplishment of four kinds of properties through the Intellect, the Wisdom and the Liberation, is explained to have similarity to the sun in four aspects, namely, by three aspects on account of the Intellect, etc., respectively, and by one [in general].

T 1611 Rm-Zs 836c6-11 一者佛法身中依出世間無分別

慧。能破第一無明黑闇。彼光明

照相似相對法應知。偈言慧故。

日相似相對故。二者依智故。得

一切智智知一切種。照一切事放

光明羅網。相似相對法應知。偈

言智故。日相似相對故。

Rgvbh 58.14-17 tatra buddhasāntānikyā lokottaranirvikalpāyāḥ paramajñeyatattva^andhakāravidhamanapratyupasthānatayā prajñāyā dīptisādharmyam | tatpṛṣṭhalabdhasya sarvajñajñānasya sarva^ākāraniravaśeṣajñeyavastupravṛttatayā raśmijālaspharaṇasādharmyam |

Tg phi 105b7-106a1 de la saṅs rgyas kyi rgyud la mṅa' ba 'jig rten las 'das pa rnam par mi rtog pa'i śes rab ni śes bya'i de kho na ñid dam pa'i mun pa sel ba ñe bar gnas pa'i phyir 1 || 'od gsal ba daṅ chos mtshuṅs so || de'i rjes la thob pa'i śes bya thams cad kyi ye śes ni śes bya'i dṅos po ma lus pa'i rnam pa thams cad la 'jug pas na | 'od zer gyi dra ba 'phro ba daṅ chos mtshuṅs so ||

Takasaki 266 Here in the Buddha's body, 1) The transcendental Intellect which is supermundane and indiscriminative is, through its engaging in the destruction of darkness [that hides] the highest true essence of everything cognizable, akin to the light [of the sun]; 2) The Wisdom of Omniscience which is attained subsequently is, through its penetrating everything knowable of all kinds, without exception, akin to the radiance of the net of rays;

T 1611 Rm-Zs 836c11-16 三者依止彼二自性清淨心解脫。

無垢離垢光明輪清淨。相似相對

法應知。偈言解脫故。日相似相

對法故。四者即此三種不離法

界。不離實體。不相捨離。相似

相對法應知。偈言不離法界體

故。日相似相對故。是故偈言

Rgvbh 58.17-19 tadubhaya^āśrayasya cittaprakṛtivimukter atyantavimalaprabhāsvaratayā^arkamaṇḍalaviśuddhisādharmyam | tisṛṇām api dharmadhātvasaṃbhedasvabhāvatayā tattraya^avinirbhāgasādharmyam iti |

Tg phi 106a1-2 de gñis ka'i rten sems kyi raṅ bźin rnam par 2 grol ba ni śin tu dri ma med ciṅ 'od gsal ba ñid kyis ñi ma'i dkyil 'khor rnam par dag pa daṅ chos mtshuṅs so || gsum ka yaṅ chos kyi dbyiṅs daṅ dbyer med pa'i raṅ bźin ñid kyis gsum po de rnam par dbye ba med pa daṅ chos mtshuṅs so ||

Takasaki 266 3) The Liberation of the Innate Mind, the basis of the above two Intellect and Wisdom, has a resemblance to the purity of the disk of the sun through its being perfectly free from pollution and its being radiant; and 4) As these three are undifferentiated from the Absolute Essence, there is a similarity the light and others through their indivisibility [from the sun].

T 1611 Rm-Zs 836c17-18 不證諸佛身 涅槃不可得 如棄捨光明 日不可得見

Rgvbh 58.20-21 ato 'nāgamya buddhatvaṃ nirvāṇaṃ na^adhigamyate | na hi śakyaḥ prabhāraśmī nirvṛjya prekṣituṃ raviḥ || 94 ||

Tg phi 106a2-3 des na saṅs rgyas ma thob par || 3 mya ṅan 'das pa mi 'thob ste | 'od daṅ 'od zer spaṅs nas ni || ñi ma blta bar mi nus bźin ||

Takasaki 266 Therefore, without the acquisition of Buddhahood, There is no attainment of Nirvāṇa, Just as it is impossible to see the sun, Avoiding its light and rays. || 94 ||

T 1611 Rm-Zs 836c19-23 此偈明何義。以如向說無漏法界

中無始世界來諸佛法身中無漏諸

法一切功德不相捨離。以是義

故。遠離如來無障無礙。法身智

慧離一切障。涅槃體相不可得

見。不可得證。如離日光明無日

輪可見。

Rgvbh 59.1-4 yata evam anādisāṃnidhyasvabhāvaśubhadharma^upahite dhātau tathāgatānām avinirbhāgaguṇadharmatvam ato na tathāgatatvam asaṅga^apratihataprajñājñānadarśanam anāgamya sarva^āvaraṇavimuktilakṣaṇasya nirvāṇadhātor adhigamaḥ sākṣātkaraṇam upapadyate prabhāraśmyadarśina iva sūryamaṇḍaladarśanam |

Tg phi 106a3-5 gaṅ gi phyir thog ma med nas ñe bar gnas pa'i raṅ bźin dge ba'i chos daṅ ldan pa'i khams de la de bźin gśegs pa rnams kyi yon tan rnam par dbye ba med pa'i chos ñid yin pa de'i 4 phyir | chags pa med pa thogs pa med pa'i ye śes kyi gzigs pa mṅa' ba'i de bźin gśegs pa ma thob par sgrib pa thams cad las rnam par grol ba'i mtshan ñid mya ṅan las 'das pa'i rtogs pa mṅon du byed par mi 'thad de | 'od daṅ 'od zer ma mthoṅ bar ñi ma'i dkyil 'khor 5 mi mthoṅ ba bźin no ||

Takasaki 266-267 Thus, within the Essence [of the Buddha] which is endowed with the virtuous qualities as its own nature constantly associated since beginningless time, there exists the essential nature, of the indivisible properties of Tathāgatas. Therefore, unless the Buddhahood, i.e. the true introspection by the Intellect free from attachment and of no hindrance, is understood, the acquisition will not take place, i.e. the realization of the Sphere of Nirvāṇa characterized as the liberation from all the impediments, just as we cannot see the disk of the sun without perceiving its light and rays.

T 1611 Rm-Zs 836c23-27 以是義故。聖者勝鬘經言。法無

優劣故得涅槃。知諸法平等智故

得涅槃。平等智故得涅槃。平等

解脫故得涅槃。平等解脫知見故

得涅槃。是故世尊說。涅槃界一

味等味。謂明解脫一味故

Rgvbh 59.4-8 ata evam āha | na hi bhagavan hīnapraṇītadharmāṇāṃ nirvāṇa^adhigamaḥ | samadharmāṇāṃ bhagavan nirvāṇa^adhigamaḥ samajñānānāṃ samavimuktīnāṃ samavimuktijñānadarśanānāṃ bhagavan nirvāṇa^adhigamaḥ | tasmād bhagavan nirvāṇadhātur ekarasaḥ samarasa ity u- cyate | yad uta vidyāvimuktirasena^iti |

Tg phi 1 de ñid kyi phyir bcom ldan 'das dman pa daṅ | gya nom pa'i chos la ni mya ṅan las 'das pa rtogs pa ma mchis lags so || bcom ldan 'das mya ṅan las 'das pa rtogs pa ni śes rab mtshuṅs pa'i chos rnams kyi lags so || bcom ldan 'das mya ṅan las 6 'das pa ni ye śes mtshuṅs pa daṅ | rnam par 'grol ba mtshuṅs pa daṅ | rnam par grol ba'i ye śes mthoṅ ba mtshuṅs pa rnams kyi lags so || bcom ldan 'das de'i slad du mya ṅan las 'das pa'i dbyiṅs ni ro gcig pa ro mtshuṅs pa źes brjod do || 'di lta ste | rig 7 pa daṅ rnam par grol ba'i ros so źes gsuṅs so ||

Takasaki 267 Therefore, it is said: "O Lord, there is no acquisition of the Nirvāṇa for [those who maintain] the inferiority or superiority of [all] thc elements. The acquisition of the Nirvāṇa is, O Lord, available [only] to [those who know] the equality of all the elements. [In other words], O Lord, it is for those who have the Wisdom of equality, those who have the liberation of equality, or those who have attained the true introspection through the liberation of equality. Therefore, O Lord, it is said the Sphere of the Nirvāṇa is of unique taste, of equal taste. That is to say, [it is of one and the same] taste with Wisdom and Liberation".

T 1611 Rm-Zs 837a6-8 論曰偈言 向說如來藏 十種義示現 次說煩惱纏 以九種譬喻

Rgvbh 59.9-10 jinagarbhavyavasthānam ity evaṃ daśadhā^uditam | tatkleśakośagarbhatvaṃ punar jñeyaṃ nidarśanaiḥ || 95 ||

Tg phi 106a7 de ltar rgyal ba'i sñiṅ po ni || rnam gźag rnam pa bcu źes brjod || ñon moṅs sbubs na gnas pa de || dpe dag gis ni śes par bya ||

Takasaki 268 (IX. THE 9 ILLUSTRATIONS ON THE GERM COVERED WITH DEFILEMENTS 1) The 9 Illustrations according to the Tathāgatagarbhasūtra. Thus have been explained the characteristics Of the Matrix of the Buddha from 10 aspects; Now, this Matrix, as concealed by the covering of dcfilcments Is to be known by the following illustrations. || 95 ||

T 1611 Rm-Zs 837a9-10 此偈明何義。向依如來藏說無始

世界來彼 法恆常住法體不轉變。明如來藏

有十種義。

Rgvbh 59.11-12 ity etad aparāntakoṭisamadhruvadharmatāsaṃvidyamānatām adhikṛtya daśavidhena^arthena tathāgatagarbhavyavasthānam uktam |

Tg phi 106a7-106b1 de ltar phyi ma'i mtha'i mu daṅ mtshuṅs pa rtag pa'i chos ñid rig par bya ba ñid kyis 1 dbaṅ du byas nas don rnam pa bcus | de bźin gśegs pa'i sñiṅ po 'di rnam par gźag pa bśad pa yin no ||

Takasaki 268 Thus, with reference to the existence of the Essential Nature, as eternal as the ultimate limit [of the world], we have hitherto explained the characteristics of the Matrix of the Tathāgata from 10 points of View.

T 1611 Rm-Zs 837a10-13 自此以下依無始世界來煩惱藏所

纏。說無始世界來自性清淨心具

足法身。以九種譬喻明如來藏。

過於恆沙煩惱藏所纏。如修多羅

說應知。九種譬喻者。如偈說言

Rgvbh 59.12-15 punar anādisāṃnidhyā^asaṃbaddhasvabhāvakleśakośatām anādisāṃnidhyasaṃbaddhasvabhāvaśubhadharmatāṃ ca^adhikṛtya navabhir udāharaṇair aparyantakleśakośakoṭigūḍhas tathāgatagarbha iti yathāsūtram anugantavyam | nava^udāharaṇāni katamāni |

Tg phi 106b1-2 thog ma med pa'i dus nas ñe bar gnas pa ma 'brel ba'i raṅ bźin gyi ñon moṅs pa'i sbubs ñid daṅ | thog ma med pa'i dus nas ñe bar gnas pa brel ba'i 2 raṅ bźin dag pa'i chos ñid kyi dbaṅ du byas nas | dpe dgus de bźin gśegs pa'i gñen po ñon moṅs pa'i sbubs bye ba mtha' yas pas gtums pa ni | mdo ji lta ba bźin rtogs par bya'o || dpe dgu gaṅ źe na |

Takasaki 268 And hereafter, with reference to the fact that the covering of defilcments is essentially unconnected [with the Innate Mind] although associating with it since the beginninglcss time and the pure Essential Nature, likewise associating since the beginningless time, essentially connected with it [as being its own nature], it should be understood, by illustrations based upon the Scripture, that the Matrix of the Tathāgata is concealed by the limitless coverings of defilements. Which are the 9 illustrations?

T 1611 Rm-Zs 837a14-17 萎華中諸佛 眾蜂中美蜜 皮……等中實 糞穢中真金 地中珍寶藏 諸果子中芽 朽故弊壞衣 纏裹真金像

Rgvbh 60a buddhaḥ kupadme madhu makṣikāsu tuṣesu sārāṇy aśucau suvarṇam | nidhiḥ kṣitav alpaphale 'ṅkura^ādi praklinna vastreṣu jina^ātmabhāvaḥ || 96 ||

Tg phi 106b2-3 saṅs rgyas pad ṅan sbraṅ rtsi sbraṅ ma la || sbun pa sñiṅ po 3 mi gtsaṅ naṅ na gser || sa la gter daṅ myug sogs 'bras chuṅ daṅ || gos hrul naṅ na rgyal ba'i sku daṅ ni ||

Takasaki 268-269 (Kārikās 27-57) Like the Buddha in an ugly lotus flower, Like honey surrounded by bees, Like kernels of grains covered by the husk, Like gold fallen into impurities, Like a treasure under the ground, Like a sprout, etc. grown from a small fruit, Like an image of the Buddha wrapped in a tattered garment. || 96 ||

T 1611 Rm-Zs 837a18-21 貧賤醜陋女 懷轉輪聖王 焦黑泥模中 有上妙寶像 眾生貪瞋癡 妄想煩惱等 塵勞諸垢中 皆有如來藏

Rgvbh 60b jaghanyanārījaṭhare nṛpatvaṃ yathā bhaven mṛtsu ca ratnabimbam | āgantukakleśamala^āvṛteṣu sattveṣu tadvat sthita eṣa dhātuḥ || 97 ||

Tg phi 106b3-4 bud med ṅan ma'i lton mi bdag daṅ || sa la rin chen gzugs yod ji lta bar || glo bur ñon moṅs dri mas bsgribs pa yi || sems can rnams la de bźin khams 4 'di gnas ||

Takasaki 269 Like the kinghōd in the womb of a pōr woman, And like a precious statue in the earthen mould; In such away, there abides this Essence In the living beings obscured by occasional stains of defilements. || 97 ||

T 1611 Rm-Zs 837a22-b1 華蜂……糞穢 地果故壞衣 貧賤女泥模 煩惱垢相似 佛蜜實真金 寶牙金像王 上妙寶像等 如來藏相似

Rgvbh 60c padmaprāṇituṣa^aśucikṣitiphalatvakpūtivastra^āvara strīduḥkhajvalanā^abhitaptapṛthivīdhātuprakāśā malāḥ | buddhakṣaudrasusārakāñcananidhinyagrodharatna^ā- kṛtidvīpa^agra^adhiparatnabimbavimalaprakhyaḥ sa dhātuḥ paraḥ || 98 ||

Tg phi 106b4-5 dri ma padma srog chags sbun pa mi gtsaṅ sa 'bras gos hrul daṅ || sdug bsṅal 'bar bas mṅon par duṅs pa'i bud med sa yi khams daṅ mtshuṅs || saṅs rgyas sbraṅ rtsi sñiṅ po gser daṅ gter daṅ nya gro rin chen sku || gliṅ bdag mchog daṅ rin chen gzugs 5 daṅ dri med khams mchog mtshuṅs pa ñid ||

Takasaki 269 [In these illustrations], pollutions are like A lotus flower, bees, husk, impurities and the ground, Like the bark of a fruit, like a tattered garment, Like a woman of misery, and like earth tormented by the fire of pains; And the Buddha, honey, cleaned kernels 16), gold, treasure, A Nyagrodha tree, a precious image, the Highest Lord of the world, And a purified precious statue, The excellent Essence has a resemblance to them. || 98 ||

T 1611 Rm-Zs 814c5-8 問曰。華佛譬喻為明何義。 答曰。言萎華者喻諸煩惱。 言諸佛者喻如來藏。 偈曰功德莊嚴佛 住於萎華中淨

天眼者見 去花顯諸佛

Rgvbh 60d kutsitapadmakośasadṛśāḥ kleśāḥ | buddhavat tathāgatadhātur iti | yathā vivarṇa^ambujagarbhaveṣṭitaṃ tathāgataṃ dīptasahasralakṣaṇaṃ | naraḥ samīkṣya^amaladivyalocano vimocayed ambujapattrakośataḥ || 99 ||

Tg phi 106b5-6 ñon moṅs pa ni padma ṅan pa'i sbubs daṅ 'dra la | de bźin gśegs pa'i khams ni padma lta bu ste | ji ltar mdog ṅan padma'i khoṅ gnas pa || mtshan stoṅ gis 'bar de bźin gśegs pa ni || dri med lha yi mig ldan mis 6 mthoṅ nas || chu skyes padma'i sbrubs nas 'byin byed pa ||

Takasaki 269-270 (I) The Defilements are like the ugly sheath of lotus flowers, and the Essence of the Tathāgata is akin to the Buddha. Suppose the Buddha, shining with a thousand marks [of virtue], Were abiding in the inside a faded lotus flower, And a man of immaculate divine sight would perceive him And release him from the sheath of petals of lotus; || 99 ||

T 1611 Rm-Zs 814c9-12 佛眼觀自法 遍一切眾生 下至阿鼻獄 具足如來藏 自處常住際 以慈悲方便 令一切眾生 遠離諸障礙

Rgvbh 60e vilokya tadvat sugataḥ svadharmatām avīcisaṃstheṣv api buddhacakṣuṣā | vimocayaty āvaraṇād anāvṛto 'parāntakoṭi sthitakaḥ kṛpā^ātmakaḥ || 100 ||

Tg phi 106b6 de bźin bde gśegs mnar med rnams la yaṅ || saṅs rgyas spyan gyis raṅ chos ñid gzigs te || sgrib med phi ma'i mur gnas thugs rje yi || bdag cag sgrib pa las ni grol bar byed ||

Takasaki 270 Similarly, the Lord, with his Buddha's eyes, Perceives his own nature even in those who are in the lowest world, And, being immaculate, standing at the utmost limit and being full of Compassion, He releases them from the obscurations. || 100 ||

T 1611 Rm-Zs 814c13-18 如朽故華中 有諸佛如來 天眼者見知 除去萎華葉 如來亦如是 見貪煩惱垢 不淨眾生中 具足如來藏 以大慈悲心 憐愍世間故 為一切眾生 除煩惱花葉

Rgvbh 60f yadvat syād vijugupsitaṃ jalaruhaṃ saṃmiñji taṃ divyadṛk tadgarbhasthitam abhyudīkṣya sugataṃ patrāṇi saṃchedayet | rāgadveṣamala^ādikośanivṛtaṃ saṃbuddhagarbhaṃ jagatkāruṇyād avalokya tan nivaraṇaṃ nirhanti tadvan muniḥ || 101 ||

Tg phi 106b6-7 ji ltar mi sdug padma 7 zun la bde bar gśegs pa ni || de yi khoṅ gnas lha mig mthoṅ nas 'dab ma gcod byed ltar || chags sdaṅ sogs dri sbubs bsgribs rdzogs saṅs sñiṅ po'i 'gro gzigs te || thugs rjes thub pa de bźin sgrib pa de ni 'joms par mdzad ||

Takasaki 270 Just as a person of divine sight perceives A faded and ugly lotus flower and the Buddha within it, And rends asunder the petals [in order to draw him out]; In the same way, the Lord perceives the world, The Matrix of the Buddha, covered with the sheath of stains, Desire, Hatred, etc., And kills its Obscurations because of Compassion. || 101 ||

T 1611 Rm-Zs 814c19-22 問曰。蜂蜜譬喻為明何義。答

曰。言群蜂者喻 諸煩惱。言美蜜者喻如來藏。偈

言 上妙美味蜜 為群蜂圍遶 須者設方便 散蜂而取蜜

Rgvbh 61 kṣudraprāṇakasadṛśāḥ kleśāḥ | kṣaudravat tathāgata dhātur iti | yathā madhu prāṇigaṇa^upagūḍhaṃ vilokya vidvān puruṣas tadarthī | samantataḥ prāṇigaṇasya tasmād upāyato 'pakramaṇaṃ prakuryāt || 102 ||

Tg phi 106b7-107a2 ñon moṅs pa ni srog chags 1 || sbraṅ ma daṅ 'dra la | de bźin gśegs pa'i sñiṅ po ni sbraṅ rtsi lta bu ste | ji ltar srog chags tshogs bskor sbraṅ rtsi ni || skyes bu mkhas pas de don gñer ba yis || mthoṅ nas de daṅ thabs kyis srog chags sogs || kun nas bral bar rab tu byed pa 2 bźin ||

Takasaki 270 (II) The Defilements are like honey-bees, and the Essence of the Tathāgata is akin to thc honey. Suppose a clever person, having seen Honey surrounded by cloudy bees, And wishing to get it, with skillful means, Would deprive the bees completely of it; || 102 ||

T 1611 Rm-Zs 814c23-26 如來亦如是 以一切智眼 見諸煩惱蜂 圍遶佛性蜜 以大方便力 散彼煩惱蜂 顯出如來藏 如取蜜受用

Rgvbh 61 sarvajñacakṣurviditaṁ maharṣir madhūpamaṁ dhātumimaṁ vilokya| tadāvṛtīnāṁ bhramaropamānāmaśleṣamātyantikamādadhāti||103||

Tg phi 107a2 draṅ sraṅ chen pos kun mkhyen spyan gyis ni || rigs khams sbraṅ rtsi daṅ 'dra 'di gzigs nas || de yi sgrib pa sbraṅ ma daṅ 'dra ba || gtan nas rab tu spoṅ bar mdzad pa yin ||

Takasaki 270 Similarly, the Great Sage, possessed of the eyes of the Omniscience, Perceiving this Essence known as akin to honey, Accomplishes the non-connection of the Essence With the bees-like obscurations, completely. || 103 ||

T 1611 Rm-Zs 814c27-815a3 猶如百千億 那由他諸虫 遮障微妙蜜 無有能近者 有智者須蜜 殺害彼諸虫 取上味美蜜 隨意而受用 無漏智如蜜 在眾生身中 煩惱如毒虫 如來所殺害

Rgvbh 61 yadvat prāṇisahasrakoṭīniyutairmadhvāvṛtaṁ syānnaro madhvarthī vinihatya tānmadhukarānmadhvā yathākāmataḥ| kuryātkāryamanāsravaṁ madhunibhaṁ jñānaṁ tathā dehiṣu kleśāḥ kṣudranibhā jinaḥ puruṣavat tadghātane kovidaḥ||104||

Tg phi 107a2-3 ji ltar sbraṅ rtsi srog chags bye ba khrag khrig stoṅ bsgribs sbraṅ rtsi don gñis mis || sbraṅ ma de 3 dag bsal te ji ltar 'dod pa bźin du sbraṅ rtsi'i bya byed pa || de bźin lus can la yod zag pa med pa'i śes pa sbaṅ ma'i rtsi daṅ 'dra || ñon moṅs sbraṅ ma daṅ 'dra de 'joms pa la mkhas pa'i rgyal ba skyes bu bźin |

Takasaki 270-271 Just as a man who is desirous of getting honey Hidden by thousands, millions of bees, Drives the bees away and makes use of the honey as he wishes; In the same way, the immaculate Wisdom in the living beings Is like honey, and the Defilements are like bees; The Buddha, like that man, knows how to remove the stains. || 104 ||

T 1611 Rm-Zs 815a4-7 問曰。……實譬喻為明何義。答

曰。言皮……者喻諸煩惱。言內實

者喻如來藏偈言 穀實在……中 無人能受用 時有須用者 方便除皮……

Rgvbh 61 bahistuṣasadṛśāḥ kleśāḥ| antaḥsāravattathā gatadhāturiti| dhānyeṣu sāraṁ tuṣasaṁprayuktaṁ nṛṇāṁ na ya[dva]tparibhogameti| bhavanti ye'nnādibhirarthinastu te tattuṣebhyaḥ parimocayanti||105||

Tg phi 107a3-4 ñon moṅs pa ni phyi yi sbun pa daṅ 'dra la || de bźin gśegs pa'i 4 khams ni naṅ gi sñiṅ po bźin || ji ltar sbun ldan 'bru yi sñiṅ po ni || mi rnams kyis ni loṅs spyod mi 'gyur ba | zas sogs don du gñer ba gaṅ yin pa || de dag gis ni sbun gnas de 'byin ltar ||

Takasaki 271 (III) The Defilements are like the outer husk, and the Essence of the Tathāgata is akin to the inner kernel. The kernel of grains covered with the husk Cannot be eaten by any person; Those who wish to utilize it as fōd and the like Take it out from the husk; || 105 ||

T 1611 Rm-Zs 815a8-11 佛見諸眾生 身有如來性 煩惱皮……纏 不能作佛事 以善方便力 令三界眾生 除煩惱皮…… 隨意作佛事

Rgvbh 62.1-4 sattveṣv api kleśamala^upasṛṣṭam evaṃ na tāvat kurute jinatvam | saṃbuddhakāryaṃ tribhave na yāvad vimucyate kleśamala^upasargāt || 106 ||

Tg phi 107a4-5 de bźin sems can la yod ñon moṅs kyi || dri ma daṅ 'dres rgyal ba'aṅ ji srid 5 du || ñon moṅs dri ma 'dres las ma grol ba || de srid rgyal mdzad srid gsum du mi byed ||

Takasaki 271 Similarly, the Buddhahood in the living beings Is polluted with the stains of Defilements, And unless it is freed from the association of stains of Defilements, It cannot perform thc Acts of Buddha in the 3 Spheres. || 106 ||

T 1611 Rm-Zs 815a12-17 如稻穀麥等 不離諸皮…… 內實未淨治 不任美食用 如是如來藏 不離煩惱…… 令一切眾生 煩惱所飢渴 佛自在法王 在眾生身中 能示以愛味 除彼飢渴苦

Rgvbh 62.5-8 yadvat kaṅgukaśālikodravayavavrīhiṣv amuktaṃ tuṣāt sāraṃ khāḍyasusaṃskṛtaṃ na bhavati svādu^upabhojyaṃ nṛṇām | tadvat kleśatuṣād aniḥsṛtavapuḥ sattveṣu dharmeśvaro dharmaprītirasaprado na bhavati kleśakṣudhā^arte jane || 107 ||

Tg phi 107a5-6 ji ltar sā lu bra 'o nas 'bru'i sñiṅ po sbun las ma byuṅ gram can || legs par bgrus mi rnams kyis ni spyad bya bza' ba źim por mi 'gyur ltar || de bźin sems can la yod chos kyi dbaṅ phyug 6 ñon moṅs sbun las ma grol lus || ñon moṅs bru bas ñen pa'i 'gro la chos kyi dga' ba'i ro ster 'gyur ba min ||

Takasaki 271 Just as the kernel of grains like rice, wheat, barley, etc., As long as it is unreleased from the husk and not cleaned well, Cannot be the sweet edible for the people; Similarly, the religious king residing in the living beings, Having his feature unreleased from the husk of Defilemcnts, Does not become one who can grant the pleasurable taste of the Doctrine, To the people who are affected by the hunger of Defilcments. || 107 ||

T 1611 Rm-Zs 815a18-21 問曰。糞金譬喻為明何義。答

曰。糞穢譬喻者 諸煩惱相似。真金譬喻者如來藏

相似偈言 如人行遠路 遺金糞穢中 經百千歲住 如本不變異

Rgvbh 62.9-13 aśucisaṃkāradhānasadṛśāḥ kleśāḥ | suvarṇavat tathāgatadhātur iti | yathā suvarṇaṃ vrajato narasya cyutaṃ bhavet saṃkarapūtidhāne | bahūni tadvarṣaśatāni tasmin tathaiva tiṣṭhed avināśadharmi || 108 ||

Tg phi 107a6-7 ñon moṅs pa ni mi gtsaṅ ba'i ljan ljin gyi gnas daṅ 'dra la | de bźin gśegs pa'i khams ni gser bźin te | ji ltar rab tu rgyu tshe mi yi gser || ljan ljin 7 rul pa'i gnas su lhuṅ gyur la || mi 'jig chos can de ni der de bźin || lo brgya maṅ po dag tu gnas pa de ||

Takasaki 272 (IV) The Defilements are like a dirty place filled with impurities, and the Essence of the Tathāgata is akin to gold. Suppose a traveller would happen to drop A piece of gold in a place filled with impurities, And the gold would stay there for many hundreds of years As it were, without changing its quality; || 108 ||

T 1611 Rm-Zs 815a22-23 淨天眼見已 遍告眾人言 此中有真金 汝可取受用

Rgvbh 62.14-17 taddevatā divyaviśuddhacakṣur vilokya tatra pravaden narasya | suvarṇam asmin navam agraratnaṃ viśodhya ratnena kuruṣva kāryam || 109 ||

Tg phi 107a7-107b1 lha mig rnam par dag ldan lha yis der || mthoṅ nas mi la 'di na yod pa'i gser || rin chen mchog 'di sbyaṅs te rin chen gyis || bsgrub par bya ba gyis źes smra ba 1 ltar ||

Takasaki 272 Then a god possessed of immaculate divine eyes Would see it there and tell a man: - Here is a piece of gold, fresh and the highest of precious things. You should purify it and make use of it as a treasure; || 109 ||

T 1611 Rm-Zs 815a24-25 佛觀眾生性 沒煩惱糞中 為欲拔濟彼 雨微妙法雨

Rgvbh 62.18-63.2 dṛṣṭvā muniḥ sattvaguṇaṃ tathaiva kleśeṣv amedhyapratimeṣu magnam | tatkleśapaṅkavyavadānahetor dharma^ambuvarṣaṃ vyasṛjat prajāsu || 110 ||

Tg phi 107b1 de bźin thub pas mi gtsaṅ daṅ 'dra ba'i || ñon moṅs su byiṅ sems can yon tan ni || gzigs nas ñon moṅs 'dam de dag bya'i phyir || skye dgu rnams la dam tshos chu char 'phebs ||

Takasaki 272 Similarly, the Buddha perceives the quality of living beings Drowned in the Defilements which are like impurities, And pours the rain of the Doctrine over the living beings In order to wash off that dirt of defilements. || 110 ||

T 1611 Rm-Zs 815a26-b2 如於不淨地 漏失真金寶 諸天眼了見 眾生不能知 諸天既見已 語眾悉令知 教除垢方便 得淨真金用 佛性金亦爾 墮煩惱穢中 如來觀察已 為說清淨法

Rgvbh 63.3-6 yadvat saṃkarapūtidhānapatitaṃ cāmīkaraṃ devatā dṛṣṭvā dṛśyatamaṃ nṛṇām upadiśet saṃśodhana^arthaṃ malāt | tadvat kleśamahāśuciprapatitaṃ saṃbuddharatnaṃ jinaḥ sattveṣu vyavalokya dharmam adiśat tacchuddhaye dehinām || 111 ||

Tg phi 107b1-2 ji ltar ljan ljin rul pa'i naṅ du lhuṅ ba'i gser ni lha yis mthoṅ gyur nas || kun 2 tu dga' bar bya phyir mchog tu mdzos pa mi la nan gyis ston pa ltar || de bźin rgyal bas ñon moṅs mi gtsaṅ chen por lhuṅ gyur rdzogs saṅs rin po che || sems can rnams la gzigs nas de dag bya phyir lus can rnams la chos ston to ||

Takasaki 272 Just as a god, perceiving a piece of gold, the most beautiful one, Fallen into a dirty place filled with impurities, Would show it to the people in order to purify it from dirt; In the same way, the Buddha, perceiving the treasure of the Buddha in the living beings Which is fallen into a big pit of impurities of defilements, Teaches the Doctrine to the living beings in order to purify the treasure. || 111 ||

T 1611 Rm-Zs 815b3-6 問曰。地寶譬喻為明何義。答

曰。地譬喻者諸 煩惱相似。寶藏譬喻者如來藏相

似。偈言 譬如貧人舍 地有珍寶藏 彼人不能知 寶又不能言

Rgvbh 63.7-11 pṛthivītalasadṛśāḥ kleśāḥ | ratnanidhānavat tathāgatadhātur iti | yathā daridrasya narasya veśmany antaḥ pṛthivyāṃ nidhir akṣayaḥ syāt | vidyān na cainaṃ sa naro na ca^asminn eṣo 'ham asmi^iti vaden nidhis tam || 112 ||

Tg phi 107b2-3 ñon moṅ pa ni sa'i mthil daṅ 'dra la | de 3 bźin gśegs pa'i khams ni rin po che'i gter bźin te || ji ltar mi dbul khyim naṅ sa 'og na || mi zad pa yi gter ni yod gyur te || mi des de ma śes śiṅ gter de yaṅ || de la ṅa 'dir yod ces mi smra ltar ||

Takasaki 272-273 (V) The Defilements are like the underground, and the Essence of the Tathāgata is akin to a treasure of jewels. Suppose there were an inexhaustible treasure Under the ground within the house of a pōr man; However this man might not know about that treasure, And the latter could not say to him 'I am here'; || 112 ||

T 1611 Rm-Zs 815b7-10 眾生亦如是 於自心舍中 有不可思議 無盡法寶藏 雖有此寶藏 不能自覺知 以不覺知故 受生死貧苦

Rgvbh 63.12-15 tadvan mano 'ntargatam apy acintyam akṣayyadharma^amalaratnakośam | abudhyamānā^anubhavaty ajasraṃ dāridryaduḥkhaṃ bahudhā prajeyam || 113 ||

Tg phi 107b3-4 de bźin yid kyi naṅ chud rin chen gter || dri med gźag daṅ 4 bsal med chos ñid kyaṅ || ma rtogs pas na dbul ba'i sdug bsṅal ni || rnam maṅ rgyun du skye dgu 'dis myoṅ ṅo ||

Takasaki 273 Similarly, though there is a treasure of immaculate jewel, The inconceivable, inexhaustible properties in the mind, The living beings of the world, without knowing it, Constantly experience the suffering of poverty in various ways. || 113 ||

T 1611 Rm-Zs 815b11-16 譬如珍寶藏 在彼貧人宅 人不言我貧 寶不言我此 如是法寶藏 在眾生心中 眾生如貧人 佛性如寶藏 為欲令眾生 得此珍寶故 彼諸佛如來 出現於世間

Rgvbh 63.16-19 yadvad ratnanidhir daridrabhavanā^abhyantargataḥ syān naraṃ na brūyād aham asmi ratnanidhir ity evaṃ na vidyān naraḥ | tadvad dharmanidhir manogṛhagataḥ sattvā daridra^upamā- s teṣāṃ tatpratilambhakāraṇam ṛṣir loke samutpadyate || 114 ||

Tg phi 107b4-5 ji ltar dbul po'i khyim naṅ du ni rin chen gter chud gyur pa'i mi la ni || rin chen gter dag yod ces rjod par mi byed de ni mi yis śes min ltar || de bźin chos 5 gter yed kyi khyim gnas sems can dag ni dbul po lta bu ste || de dag rnams kyis de thob bya phyir 'jig rten du ni draṅ sroṅ yaṅ dag bltams ||

Takasaki 273 Just as a treasure of jewels in the house of a pōr man Would not say to him 'I am here' Nor the man could know 'here is a treasure of jewels'; Likewise is the treasure of properties dwelling in the house of the mind, And the living beings are like a pōr man; To enable those people to obtain this treasure, The Sage makes his appearance in the world. || 114 ||

T 1611 Rm-Zs 815b17-21 問曰。果芽譬喻為明何義。答

曰。果皮譬喻者諸煩惱相似。子

芽譬喻者如來藏相似。偈言 如種種果樹 子芽不朽壞 種地中水灌 生長成大樹

Rgvbh 63.20-64.2 tvakkośasadṛśāḥ kleśāḥ | bīja^aṅkuravat tathāgatadhātur iti | yathā^amratāla^ādiphale drumāṇāṃ bīja^aṅkuraḥ sann avināśadharmī | uptaḥ pṛthivyāṃ salila^ādiyogāt kramād upaiti drumarājabhāvam || 115 ||

Tg phi 107b5-6 ñon moṅs pa ni śun pa'i sbubs daṅ 'dra la | de bźin gśegs pa'i khams ni sa bon gyi myu gu lta bu ste | ji ltar a mra la sogs 6 śiṅ 'bras la || yod pa'i sa bon myu gu 'jig med chos || sa rmos chu sogs ldan las ljon śiṅ gi | rgyal po'i dṅos por rim gyis 'grub pa ltar ||

Takasaki 273 (VI) The Defilements are like the bark-covering [of a seed], and the Essence of the Tathāgata is akin to the germ within a seed. Just as the germ of a seed inside the fruit of trees Of Mango, Tāla, etc. is of an imperishable nature, And, being sowed in the ground, by contact with water, etc., Gradually attains the nature of the king of trees; || 115 ||

T 1611 Rm-Zs 815b22-25 一切諸眾生 種種煩惱中 皆有如來性 無明皮所纏 種諸善根地 生彼菩提芽 次第漸增長 成如來樹王

Rgvbh 64.3-6 sattveṣv avidyā^ādiphalatvag antaḥ kośa^avanaddhaḥ śubhadharmadhātuḥ | upaiti tat tat kuśalaṃ pratītya krameṇa tadvan munirājabhāvam || 116 ||

Tg phi 107b6-7 sems can rnams kyi ma rig sogs 'bras kyi || lpags sbubs naṅ chud chos khams dge ba yaṅ || de bźin dge ba de 7 de la brten nas || rim gyis thub pa'i rgyal po'i dṅos por 'gyur ||

Takasaki 273 In the same way, the pure Absolute Essence, abiding in the living beings, Covered by the sheath within the bark of the fruit of ignorance and the like, [Grows] gradually by the help of this and that virtue And obtains [finally] the state of the king of Sages. || 116 ||

T 1611 Rm-Zs 815b26-c2 依地水火風 空時日月緣 多羅等種內 出生大樹王 一切諸眾生 皆亦復如是 煩惱果皮內 有正覺子牙 依白淨等法 種種諸緣故 次第漸增長 成佛大法王

Rgvbh 64.7-10 ambvādityagabhastivāyupṛthivīkāla^ambarapratyayair yadvat tālaphala^amrakośavivarād utpadyate pādapaḥ | sattvakleśaphalatvag antaragataḥ saṃbuddhabīja^aṅkuras tadvad vṛddhim upaiti dharmaviṭapas tais taiḥ śubhapratyayaiḥ || 117 ||

Tg phi 107b7-108a1 chu daṅ ñi ma'i 'od daṅ rluṅ daṅ sa dus nam mkha'i rkyen rnams kyis || ta la daṅ ni a mra'i 'bras sdubs gseb nas śiṅ skyes ji lta bar | sems can ñon moṅs 'bras lpags naṅ chud rdzogs saṅs 1 || sa bon myu gu yaṅ || de bźin dge rkyen de daṅ de las chos 'thon 'phel bar 'gyur ba yin ||

Takasaki 273-274 Conditioned by water, by the light of the sun, By air, soil, time and space, From within the husk of the fruit of the Tāla or mango There comes out a tree; Similarly, the germ of the seed of the Buddha, Residing within the bark of the fruit, the defilements of living beings, Thrives by the help of this and that virtue, Resulting in the tree of the Highest Truth. || 117 ||

T 1611 Rm-Zs 815c3-6 問曰。衣像譬喻為明何義答曰。

弊衣譬喻者諸煩惱相似。金像譬

喻者如來藏相似。偈言 弊衣纏金像 在於道路中 諸天為人說 此中有金像

Rgvbh 64.11-15 pūtivastrasadṛśāḥ kleśāḥ | ratnavigrahavat tathāgatadhātur iti | bimbaṃ yathā ratnamayaṃ jinasya durgandhapūtyambarasaṃniruddham |dṛṣṭvā^ujjhitaṃ vartmani devatā^asya muktyai vaded adhvagam etam artham || 118 ||

Tg phi 108a1-2 ñon moṅs pa ni gos hrul po daṅ 'dra la | de bźin gśegs pa'i khams ni rin po che'i sku lta bu ste | ji ltar rin chen las byas rgyal ba'i gzugs || gos 2 hrul dri ṅan gyis ni gtums gyur pa || lam gnas lha yis mthoṅ nas grol bar'i phyir | lam gnas don de de la smra ba ltar ||

Takasaki 274 The Defilements are like a tattered garment, and the Essence of the Tathāgata is akin to a precious image. Suppose an image of the Buddha made of precious jewels Wrapped in the tattered garment of bad smell Were cast off on the road, and A god, perceiving it, would speak to travellers About this matter, in order to retrieve it; || 118 ||

T 1611 Rm-Zs 815c7-10 種種煩惱垢 纏裹如來藏 佛無障眼見 下至阿鼻獄 皆有如來身 為令彼得故 廣設諸方便 說種種妙法

Rgvbh 64.19-19 nānāvidhakleśamala^upagūḍha- m asaṅgacakṣuḥ sugata^ātmabhāvam |vilokya tiryakṣv api tadvimuktiṃ pratyabhyupāyaṃ vidadhāti tadvat || 119 ||

Tg phi 108a2-3 de bźin thogs med rnam pa sna tshogs kyi || ñon moṅs kyis gtums bde gśegs dṅos po ñid || dud 'gro la yaṅ gzigs nas de bźin te || 3 thar par bya ba'i don du thabs ston mdzad ||

Takasaki 274 Similarly, the One who has eyes of no obstacle Perceives, even among those in the world of animals, The nature of the Buddha concealed by the stains of various kinds of Defilements, And, for the sake of its liberation [from Defilements], Provides the means [of deliverance]. || 119 ||

T 1611 Rm-Zs 815c11-16 金像弊衣纏 墮在曠野路 有天眼者見 為淨示眾人 眾生如來藏 煩惱爛衣纏 在世間險道 而不自覺知 佛眼觀眾生 皆有如來藏 為說種種法 令彼得解脫

Rgvbh 64.20-65.2 yadvad ratnamayaṃ tathāgatavapur durgandhavastra^āvṛtaṃ vartmany ujjñitam ekṣya divyanayano muktyai nṛṇāṃ darśayet | tadvat kleśavipūtivastranivṛtaṃ saṃsāravartma^ujjhitaṃ tiryakṣu vyavalokya dhātum avadad dharmaṃ vimuktyai jinaḥ || 120 ||

Tg phi 108a3-4 ji ltar rin chen raṅ bźin de bźin gśegs sku dri ṅan gos gtums pa || lam gnas lha yi mig gis mthoṅ nas mthar phyin mi la ston pa ltar || de bźin ñon moṅs gos hrul gyis gtums 'khor ba'i lam na gnas pa'i khams || 4 dud 'gro la yaṅ gzigs nas thar par bya phyir rgyal bas chos ston to ||

Takasaki 274-275 Just as a god with divine eyes, seeing the Buddha's image Wrapped in a bad-smelling garment, and rejected on the road, Would show it to the people in order to retrieve it; In the same way the Lord, perceiving even among animals, The Essence [of the Buddha] thrown on the road of transmigration, With the covering of the tattered garment of Defilements, Taught the Doctrine for the sake of its deliverance. || 120 ||

T 1611 Rm-Zs 815c17-22 問曰。女王譬喻為明何義。答

曰。賤女譬喻者諸煩惱相似。歌

羅邏四大中有轉輪王身喻者。生

死歌羅邏藏中有如來藏轉輪王相

似。偈言 譬如孤獨女 住在貧窮舍 身懷轉輪王 而不自覺知

Rgvbh 65.3-8 āpannasattvanārīsadṛśāḥ kleśāḥ | kalalamahābhūtagatacakravartivat tathāgatadhātur iti | nārī yathā kācid anāthabhūtā vased anātha^avasathe virūpā | garbheṇa rājaśriyam udvahantī na sā^avabudhyeta nṛpaṃ svakukṣau || 121 ||

Tg phi 108a4-5 ñon moṅs pa ni sems can źugs pa'i mi mo daṅ 'dra la | de bźin gśegs pa'i khams ni mer mer po'i 'byuṅ ba chen po la gnas pa'i 'khor los sgyur ba lta bu ste | ji ltar mi mo gzugs ṅan mgon 5 med 'ga' || mgon med 'dug gnas su ni 'dug gyur la | mṅal gyi rgyal po'i dpal ni 'dzin byed pas || raṅ lton yod mi bdag mi śes ltar ||

Takasaki 275 The Defilements are like a pregnant woman and the Essence of the Tathāgata is akin to an Emperor contained in the Embryonal elements. Suppose an ugly woman without a protector Were abiding in an orphanage, And, bearing the glory of royalty as an embryo, Might not know the king in her own womb. || 121 ||

T 1611 Rm-Zs 815c23-26 如彼貧窮舍 三有亦如是 懷胎女人者 喻不淨眾生 如彼藏中胎 眾生性亦爾 內有無垢性 名為不孤獨

Rgvbh 65.9-12 anāthaśālā^iva bhava^upapatti- r antarvatī strīvad aśuddhasattvāḥ | tadgarbhavat teṣv amalaḥ sa dhātu- r bhavanti yasmin sati te sanāthāḥ || 122 ||

Tg phi 108a5-6 srid par skye ba mgon med khyim bźin te || ma dag sems can mṅal ldan bud med bźin || de la gaṅ źig yod 6 pas mgon bcas pa || dri med khams ni de yi mṅal gnas bźin ||

Takasaki 275 The generation of worldly existence is like an orphanage, Like a pregnant woman are the impure living beings, And the immaculate Essence in them is like that embryo, Owing to the existence of which, they become possessed of protection. || 122 ||

T 1611 Rm-Zs 815c27-816a3 貧女垢衣纏 極醜陋受苦 處於孤獨舍 懷妊王重擔 如是諸煩惱 染污眾生性 受無量苦惱 無有歸依處 實有歸依處 而無歸依心 不覺自身中 有如來藏故

Rgvbh 65.13-16 yadvat strī malinā^ambara^āvṛtatanur bībhatsarūpa^anvitā vinded duḥkham anāthaveśmani paraṃ garbha^antarasthe nṛpe | tadvat kleśavaśād aśāntamanaso duḥkha^ālayasthā janāḥ sannātheṣu ca satsv anāthamatayaḥ svātma^antarastheṣv api || 123 ||

Tg phi 108a6-7 ji ltar bud med lus la dri bcas gos gon mi sdug gzugs ldan pa || sa bdag mṅal na gnas kyaṅ mgon med khaṅ par sdug bsṅal mchog myoṅ ltar || de bźin bdag raṅ naṅ gnas mgon yod gyur kyaṅ 7 mgon med blo ldan pa || 'gro ba ñon moṅs dbaṅ gis yid ma źi bas sdug bsṅal bźi la gnas ||

Takasaki 275 Just as a woman, whose body is covered with a dirty garment And having ugly features, experiences in an orphanage, The greatest pain when the king is in her womb; Similarly the living beings abiding in the house of misery, And whose mind is not quiet by the power of Defilements, Imagine themselves without a protector Though the good protectors are residing in their own bodies. || 123 ||

T 1611 Rm-Zs 816a4-10 問曰。摸像譬喻為明何義。答

曰。泥摸譬喻者諸煩惱相似。寶

像譬喻者如來藏相似。偈言 如人融真金 鑄在泥摸中 外有焦黑泥 內有真寶像 彼人量已冷 除去外泥障 開摸令顯現 取內真寶像

Rgvbh 65.17-66.2 mṛtpaṅkalepasadṛśāḥ kleśāḥ | kanakabimbavat tathāgatadhātur iti | hemno yathā^antaḥkvathitasya pūrṇaṃ bimbaṃ bahir mṛnmayam ekṣya śāntam | antarviśuddhyai kanakasya tajjñaḥ saṃcodayed āvaraṇaṃ bahirdhā || 124 ||

Tg phi 108a7-b1 ñon moṅs pa ni sa'i 'dam gos pa daṅ 'dra la | de bźin gśegs pa'i khams ni gser gyi gzugs bźin te | ji ltar naṅ gi gser źun gzugs rgyas pa || źi ba phyi rol sa 1 yi raṅ bźin can || mthoṅ nas de śes pa dag naṅ gi gser || sbyaṅ phyir phyi rol sgrib pa sel byed ltar ||

Takasaki 276 (IX) The Defilements are like an earthen mould and the Essence of the Tathāgata is akin to a golden statue. Suppose a man who knows [how to make a statue], Seeing that the statue, filled with melted gold inside And covered with clay outside, had become cool, Would, for purifying the inner gold, remove the outer covering; || 124 ||

T 1611 Rm-Zs 816a11-12 佛性常明淨 客垢所染污 諸佛善觀察 除障令顯現

Rgvbh 66.3-6 prabhāsvaratvaṃ prakṛter malānā- m āgantukatvaṃ ca sadā^avalokya | ratna^ākara^abhaṃ jagad agrabodhi- r viśodhayaty āvaraṇebhya evam || 125 ||

Tg phi 108b1-2 raṅ bźin 'od gsal dri ma rnams kyaṅ ni || glo bur bar ni rnam par gzigs gyur nas || rin chen 'byuṅ gnas lta bu'i 'gro ba rnams || sgrib pa dag las sbyoṅ mdzad byaṅ chub 2 mchog |

Takasaki 276 Similarly, the One who has got the highest Enlightenment, Perceiving always the radiance of the Innate Mind And the occasionality of the stains, Purifies the world, which is like amine of jewels, from obstructions. || 125 ||

T 1611 Rm-Zs 816a13-18 離垢明淨像 在於穢泥中 鑄師知無熱 然後去泥障 如來亦如是 見眾生佛性 儼然處煩惱 如像在摸中 能以巧方便 善用說法椎 打破煩惱摸 顯發如來藏

Rgvbh 26.7-10 yadvan nirmaladīptakāñcanamayaṃ bimbaṃ mṛdantargataṃ syāc chāntaṃ tad avetya ratnakuśalaḥ saṃcodayen mṛttikām | tadvac chāntam avetya śuddhakanakaprakhyaṃ manaḥ sarvavi- ddharma^ākhyānanayaprahāravidhitaḥ saṃcodayaty āvṛtim || 126 ||

Tg phi 108b2-3 ji ltar dri med gser 'bar las byas sa yi naṅ du chud gyur gzugs || źi de raṅ bźin mkhas pas rig nas sa dag sel bar byed pa ltar || de bźin kun mkhyen dag pa'i gser 'dra źi ba'i yid ni mkhyen gyur nas || chos 'chad tshul gyis brdeg spyad bsgrubs pas sgrib pa dag ni 3 sel bar mdzad ||

Takasaki 276 Just as a statue made of pure, shining gold Would become cool within the earthen covering, And, knowing this, a skillful jewel-maker would remove the clay; In the same way the Omniscient perceives that The Mind, which is like pure gold, is quiescent, And, by means of a stroke [called] the method of teaching the Doctrine, He removes the obscurations. || 126 ||

T 1611 Rm-Zs 837b2-6 此偈示現何義。偈言 華蜂等諸喻 明眾生身中 無始世界來 有諸煩惱垢 佛蜜等諸喻 明眾生身中 無始來具足 自性無垢體

Rgvbh 65.11-13 udāharaṇānāṃ piṇḍa^arthaḥ | ambujabhramaraprāṇituṣa^uccārakṣitiṣv atha | phalatvakpūtivastrastrīgarbhamṛtkośakeṣv api || 127 ||

Tg phi 108b3 dpe rnams kyis bsdus pa'i don ni | padma srog chags buṅ ba daṅ | sbun pa daṅ ni mi gtsaṅ sa || 'bras śun gos hrul bud med kyi || mṅal daṅ sa yi sbubs na yaṅ ||

Takasaki 276 The summarized meaning of the illustrations is as follows: Inside a lotus flower, amidst bees, Inside the husk, impurities, and the ground, Within the bark of a fruit, within a tattered garment, In the womb of a woman, and inside clay, respectively, || 127 ||

T 1611 Rm-Zs (no chi)

Rgvbh 65.14-15 buddhavan madhuvat sārasuvarṇanidhivṛkṣavat | ratnavigrahavac cakravartivad dhemabimbavat || 128 ||

Tg phi 108b3-4 saṅs rgyas sbraṅ rtsi sñiṅ po bźin || gser bźin gter bźin ljon pa bźin || rin 4 chen sku daṅ 'khor lo yis || sgyur ba bźin daṅ gser gzugs bźin ||

Takasaki 276 Like the Buddha, like honey, like the kernel of grains, Like gold, like a treasure, and like a tree, Like a precious image, like the Emperor, And like a golden statue, || 128 ||

T 1611 Rm-Zs (no chi)

Rgvbh 65.16-17 sattvadhātor asaṃbaddhaṃ kleśakośeṣv anādiṣu | cittaprakṛtivaimalyam anādimad udāhṛtam || 129 ||

Tg phi 108b4 sems can khams kyi ñon moṅs sbubs || ma 'brel thog ma med pa na || sems kyi raṅ bźin dri med ni || thog ma med pa yin par brjod ||

Takasaki 276-277 The Innate Mind of the living beings Which is pure from beginningless time, And is not bound by the covering of Defilements, Though being within them from the outset is thus illustrated. || 129 ||

T 1611 Rm-Zs 837b7-9 又復略說此如來藏。修多羅中明

一切眾生界從無始世界來客塵煩

惱染心。從無始世界來淨妙法身

如來藏不相捨離。

Rgvbh 66.18-67.1 samāsato 'nena tathāgatagarbhasūtra^udāharaṇanirdeśena kṛtsnasya sattvadhātor anādicittasaṃkleśadharma^āgantukatvam anādicittavyavadānadharmasahaja^avinirbhāgatā ca paridīpitā |

Tg phi 108b4-5 mdor bsdun de bźin gśegs pa'i sñiṅ po'i mdor 5 dper brjod pa bstan pa 'dis ni sems can gyi khams ma lus pa'i thogs pa med pa'i sems kun nas ñon moṅs pa'i glo bur pa ñid daṅ | thog ma med pa'i sems rnams par byaṅ ba'i chos lhan cig skyes pa rnam par dbye ba med pa ñid du bstan to ||

Takasaki 277 In brief, by this explanation of the illustrations given in the Tathāgatagarbha-sūtra, there is shown the fact that, for all living beings, the defiling elements [which cover] over their mind from the beginningless time are [merely] of an accidental nature, whereas the purifying elements existing in the mind since beginningless time were born together [with the mind], and hence, they are of an indivisible nature.

T 1611 Rm-Zs 837b9-11 是故經言。依自虛妄染心眾生

染。依自性清淨心眾生淨。

Rgvbh 67.1-2 tata ucyate | cittasaṃkleśāt sattvāḥ saṃkliśyante cittavyavadānād viśudhyanta iti |

Tg phi 108b5-6 des na sems kun nas ñon moṅs pa'i phyir 6 sems can rnams kun nas ñon moṅs la | sems can rnam par byaṅ ba'i phyir ni rnam par dag pa yin no źes gsuṅs so ||

Takasaki 277 Therefore, it is said: "Owing to the impurities on the Mind, the living beings are defiled; owing to the Mind [itself], pure [by nature], they are purified".

T 1611 Rm-Zs 837b11-14 云何自心染。依自心染有九種

喻。謂萎華等應知。偈言 貪瞋癡相續 及結使熏集 見修道不淨 及淨地有垢

Rgvbh 67.2-5 tatra katamaś cittasaṃkleśo yam adhikṛtya navadhā padmakośa^ādidṛṣṭāntadeśanā | rāgadviḍmohatattīvraparyavasthānavāsanāḥ | dṛṅmārgabhāvanā^aśuddhaśuddhabhūmigatā malāḥ || 130 ||

Tg phi 108b6-7 de la gaṅ gi dbaṅ du byas nas | padma'i sbubs la sogs pa'i dpe dgu bstan pa | sems kyi kun nas ñon moṅs pa gaṅ źe na | chags daṅ 7 sdaṅ daṅ rmoṅs daṅ de'i || kun ldaṅ drag daṅ bag chags daṅ || mthoṅ sgom lam spaṅs ma dag daṅ || dag pa'i sa la brten pa yi ||

Takasaki 277-278 (§2. 9 Kinds of Defilements - the Impurities on the Mind.) Here, which are the impurities on the Mind, with reference to which the 9 illustrations, a sheath of lotus flower, &c., have been explained? Desire, Hatred and Ignorance, and their intense outburst, [Ignorance in] the form of Impression The pollutions [which are to be removed by] The Path of Perception and that of Practice, And those remaining in the impure and the pure Stages [of Bodhisattva, respectively], || 130 ||

T 1611 Rm-Zs 837b15-16 萎華等諸喻 說九種相對 無邊煩惱纏 故說差別相

Rgvbh 67.6-7 padmakośa^ādidṛṣṭāntair navadhā saṃprakāṣitāḥ | aparyanta^upasaṃkleśakośakoṭyas tu bhedataḥ || 131 ||

Tg phi 108b7 dri ma rnam dgu padma yi || sbubs sogs dpes ni rab bstan te || ñe ba'i ñon moṅs sbubs kyi ni || dbye bas bye ba mtha' las 'das ||

Takasaki 278 These 9 kinds of [defilements] are illustrated By the example of the sheath of a lotus flower and others; In their variety, however, the coverings of Defilements Extend beyond the limit of extremity in number. || 131 ||

T 1611 Rm-Zs 837b17-20 此偈明何義。略說有九種煩惱。

於自性清淨如來法身界中。如萎

華等九種譬喻。於諸佛等常外客

相諸煩惱垢亦復如是。於真如佛

性常客塵相。何等以為九種煩

惱。

Rgvbh 67.8-9 samāsata ime nava kleśāḥ prakṛtipariśuddhe 'pi tathāgatadhātau padmakośa^ādaya iva buddhabimba^ādiṣu sadā^āgantukatayā saṃvidyante | katame nava |

Tg phi 109a1 1 || mdor bsdun ñon moṅs pa dgu po 'di dag de bźin gśegs pa'i khams raṅ bźin gyis rnam par dag pa la yaṅ saṅs rgyas kyi gzugs la sogs pa la padma'i sbubs la sogs pa ltar glo bur ba ñid du yod do || dgu gaṅ źe na |

Takasaki 278 In brief, these 9 kinds of Defilements make always their appearance [ on the Essence of the Tathāgata] as the incidental [ attachment], although the latter is perfectly pure by nature, just like the sheath of a lotus flower [ covering] over the Buddha's image, and other examples. What are the 9 Defilements?

T 1611 Rm-Zs 837b20-24 一者貪使煩惱。二者瞋使煩惱。

三者癡使煩惱。四者增上貪瞋癡

結使煩惱。五者無明住地所攝煩

惱。六者見道所斷煩惱。七者修

道所斷煩惱。八者不淨地所攝煩

惱。九者淨地所攝煩惱。

Rgvbh 67.9-12 tad yathā rāga^anuśayalakṣaṇaḥ kleśaḥ | dveṣa^anuśayalakṣaṇaḥ | moha^anuśayalakṣaṇaḥ | tīvrarāgadveṣamohaparyavasthānalakṣaṇaḥ | avidyā^āvāsabhūmisaṃgṛhītaḥ | darśanaprahātavyaḥ | bhāvanāprahātavyaḥ | aśuddhabhūmigataḥ | śuddhabhūmigataś ca |

Tg phi 109a1-3 'di lta ste | 'dod chags bag 2 la ñal gyi mtshan ñid kyi ñon moṅs pa daṅ | źe sdaṅ bag la ñal gyi mtshan ñid kyi ñon moṅs pa daṅ | gti mug bag la ñal gyi mtshan ñid kyi ñon moṅs pa daṅ | 'dod chags daṅ | źe sdaṅ daṅ gti mug drag pos kun nas ldaṅ ba'i mtshan ñid daṅ | ma rig pa'i bag chags 3 kyis sa bsdus pa daṅ mthoṅ bas spaṅ bar bya ba daṅ | bsgom pas spaṅ bar bya ba daṅ | ma dag pa'i sal brten pa daṅ | dag pa'i sal brten pa'o ||

Takasaki 278 They are, namely: 1) the Defilement characterized as the dormant state of Desire; 2) the Defilement characterized as the dormant state of Hatred; 3) the Defilement characterized as the dormant state of Ignorance; 4) the Defilement characterized as the intense outburst of Desire, Hatred and Ignorance; 5) the Defilement contained in the Dwelling Place of Ignorance; 6) the Defilement to be extirpated by means of Perception; 7) the Defilement, to be extirpated by means of Practice; 8) the Defilement remaining in the impure Stage [of Bodhisattva]; & 9) the Defilement remaining in the pure Stage [of Bodhisattva].

T 1611 Rm-Zs 837b25-29 此如是等九種煩惱。以彼九種譬

喻示現應知。此明何義。世間貪

等眾生身中所攝煩惱。能作不動

地業所緣。成就色界無色界果

報。出世間智能斷。名為貪瞋癡

使煩惱。偈言貪瞋癡相續故。

Rgvbh 67.12-15 tatra ye laukikavītarāgasāntānikāḥ kleśā āniñjyasaṃskāra^upacayahetavo rūpa^ārūpyadhātunirvartakāḥ lokottarajñānavadhyās ta ucyante rāgadveṣamoha^anuśayalakṣaṇā iti |

Tg phi 109a3-4 de la 'jig rten pa'i 'dod chags daṅ bral ba'i rgyud la yod pa'i ñon moṅ pa mi g-yo ba'i 'du byed la sogs pa'i rgyu gzugs 4 daṅ gzugs med pa'i khams sgrub par byed pa daṅ | 'jig rten las 'das pa'i ye śes kyis gźom par bya ba gaṅ yin pa de dag ni 'dod chags daṅ | źe sdaṅ daṅ | gti mug bag la ñal gyi mtshan ñid ces bya'o ||

Takasaki 279 Now first of all, 1)-3), there are those Defilements which are in the bodies of those worldly people who are freed from Desire, and, being the causes of Forces which accumulate the motionless State, give rise to the Material and the Immaterial Sphere, and which are to be killed by means of the Supermundane Wisdom. These are here termed the Defilements characterized as the dormant state of Desire, Hatred and Ignorance.

T 1611 Rm-Zs 837b29-c3 又增上貪瞋癡眾生身中所攝煩

惱。能作福業罪業行緣。但能成

就欲界果報。唯有不淨觀智能

斷。名為增上貪瞋癡等結使煩

惱。偈言及結使故。

Rgvbh 67.15-17 ye rāga^ādicaritasattvasāntānikāḥ puṇya^apuṇyasaṃskāra^upacayahetavaḥ evalakāmadhātunirvartakā aśubha^ādibhāvajñānavadhyās ta ucyante tīvrarāgadveṣamohaparyavasthānalakṣaṇā iti |

Tg phi 109a4-6 'dod chags la sogs pa la spyod pa'i sems can gyi rgyud la yod 5 pa bsod nams daṅ | bsod nams ma yin pa'i 'du byed la sogs pa'i rgyu 'dod pa'i khams 'ba' źig sgrub par byed pa | mi sdug pa la sogs pa sgom pa'i śes pas gźom par bya ba gaṅ yin pa de dag ni 'dod chags daṅ | źe sdaṅ daṅ | gti mug drag pos kun nas ldaṅ pa'i 6 mtshan ñid ces bya'o ||

Takasaki 279 4) Next, we have those Defilements which exist in the bodies of those living beings who indulge in Desire and the rest, and which, being the cause of Forces that accumulate merit and demerit, give rise only to the Sphere of Desire, and are to be killed by means of the Wisdom, [obtained] through the Contemplation of Impurity, etc. They are called the Defilements characterized as the intense outburst of Desire, Hatred and Ignorance.

T 1611 Rm-Zs 837c3-9 又阿羅漢身中所攝煩惱。能作無

漏諸業行緣。能生無垢意生身果

報。唯如來菩提智能斷。名為無

明住地所攝煩惱。偈言熏集故。

又有二種學人。何等為二。一者

凡夫。二者聖人。凡夫身中所攝

煩惱。初出世間心見出世間法智

能斷。名為見道所斷煩惱。偈言

見道故。

Rgvbh 67.17-68.1 ye 'rhatsāntānikā anāsravakarmapravṛttihetavo vimalamanomaya^ātmabhāvanirvartakās tathāgatabodhijñānavadhyās ta ucyante 'vidyā^āvāsabhūmisaṃgṛhītā iti | dvividhaḥ śaikṣaḥ pṛthagjana āryaś ca | tatra ye pṛthagjana śaikṣasāṃtānikāḥ prathamalokottaradharmadarśanajñānavadhyās ta ucyante darśanaprahātavyā iti |

Tg phi 109a6-7 dgra bcom pa'i rgyud la yod pa zag pa med pa'i lam 'jug pa'i rgyu dri ma med pa'i yid kyi raṅ bźin gyi lus sgrub par byed pa | de bźin gśegs pa'i byaṅ chub kyi ye śes kyis gźom bar bya ba gaṅ yin pa de dag ni ma rig pa'i pag chags kyis bsdus pa 7 źes bya'o || slob pa ni rnam gñis te | so so'i skye bo daṅ | 'phags pa'o || de la so so'i skye bo slob pa'i rgud la yod pas daṅ po'i 'jig rten las 'das pa'i tshos mthoṅ ba'i śes pas gźom par bya ba gaṅ yin pa de dag ni mthoṅ bas spaṅ bar bya ba źes bya'o ||

Takasaki 279-280 Then, 5) there are those Defilements which are in the bodies of the Arhats, and, being the cause that produces the Immaculate Actions, result in the birth of the pure Body made of mind, and are to be killed by the Tathāgata's Wisdom of Enlightenment. These are called the Defilements contained in the Dwelling Place of, Ignorance. There are two kinds of individuals who undergo training [on the Path]: a) the ordinary beings and b) the Saints. Now, 6) the Defilements which exist in the body of ordinary beings training on the Path and which are to be killed by the Wisdom [obtained through] the first Perception of the Transcendental Truth are termed the Defilements to be extirpated by means of Perception.

T 1611 Rm-Zs 837c9-11 聖人身中所攝煩惱。如先見出世

間法修道智能斷。名為修道所斷

煩惱。偈言修道故。

Rgvbh 68.1-2 ya āryapudgalaśaikṣasāntānikā yathādṛṣṭalokottaradharmabhāvanājñānavadhyās ta ucyante bhāvanāprahātavyā iti |

Tg phi 109a7-b1 'phags 1 pa'i gaṅ zag slob pa'i rgyud la yod pa ji ltar mthoṅ ba'i 'jig rten las 'das pa'i chos sgom pa'i śes pas gźom par bya ba gaṅ yin pa de dag bsgom pas spaṅ bar bya ba źes bya ba'o ||

Takasaki 280 And, 7) the Defilements which exist in the body of the Saints training on the Path and which are to be killed by the Wisdom [obtained through] the Transcendental Practice of the Truth according to their [Transcendental] Perception are called the Defilements to be extirpated by Practice.

T 1611 Rm-Zs 837c11-14 又不究竟菩薩。謂從初地乃至七

地所攝煩惱。七住地中所對治

法。八地已上三住地中。修道智

能斷。名為不淨地所攝煩惱。偈

言不淨故。

Rgvbh 68.2-4 ye 'niṣṭhāgatabodhisattvasāntānikāḥ saptavidhajñānabhūmivipakṣā aṣṭamyādibhūmitrayabhāvanājñānavadhyās ta ucyante 'śuddhabhūmigatā iti |

Tg phi 109b1-2 mthar thug par mgyur pa'i byaṅ chub sems dpa'i rgyud la yod pa ye śes kyis rnam pa bdun gyi mi 2 mthun pa'i phyogs sa brgyad pa la sogs pas gsum sgom pa'i śes pas gźom par bya ba gaṅ yin pa de dag ni ma dag pa'i sa la brten pa źes bya'o ||

Takasaki 280 [Lastly there are two kinds of Defilements associating with Bodhisattwas]. 8) Those which are in the body of Bodhisattvas who have not reached the ultimate perfection, and which are the enemy to the Wisdom [attained] on the [first] 7 Stages and are to be killed by means of the Wisdom [obtained through] the Practice of the 3 Stages beginning with the 8th, these are called the Defilements remaining in the impure Stage [of Bodhisattva].

T 1611 Rm-Zs 837c14-17 又畢竟究竟菩薩身中所攝煩惱。

八地已上三地修道智所對治法。

金剛三昧智能斷。名為淨地所攝

煩惱。偈言及淨地有垢故。

Rgvbh 4-6 ye niṣṭhāgatabodhisattvasāntānikā aṣṭamyādibhūmitrayabhāvanājñānavipakṣā vajra^upamasamādhijñānavadhyās ta ucyante śuddhabhūmigatā iti | ete

Tg phi 109b2-3 mthar thug pa'i byaṅ chub sems dpa'i rgyud la yod pa brgyad pa la sogs pa sa gsum pa sgom pa'i śes pa'i mi mthun pa'i 3 phyog rdo rje lta bu'i tiṅ ṅe 'dzin gyi ye śes kyis gźom par bya ba gaṅ yin pa de dag ni dag pa'i sa la brten pa źes bya'o ||

Takasaki 280 9) The Defilements which exist in the body of Bodhisattvas who have reached the ultimate perfection, and which are the enemy to the Wisdom [attained through] the Practice on the (last) 3 Stages beginning with 8th and are to be killed by means of the Wisdom [of the Buddha, obtained through] the Meditation called 'the Diamond-like', these are called the Defilements remaining in the pure Stage [of Bodhisattva].

T 1611 Rm-Zs 837c17-19 是名略說九種煩惱次第。 萎華等九種譬喻。我已廣說應

知。

Rgvbh 68.7-8 nava rāga^ādayaḥ kleśāḥ saṃkṣepeṇa yathākramam | navabhiḥ padmakośa^ādidṛṣṭāntaiḥ saṃprakāśitāḥ || 132 ||

Tg phi 109b3-4 chags sogs ñon moṅs dgu po 'di || mdor bsdus nas ni go rims bźin || padma'i sbubs la sogs pa yi || dpe dgu dag gis yaṅ dag 4 bstan ||

Takasaki 280-281 These Nine Defilements, beginning with Desire, Being taken in short, respectively, Are illustrated by 9 examples, That of the sheath of a lotus flower and others. || 132 ||

T 1611 Rm-Zs 837c19-22 又復即此九種煩惱。依八萬四千

眾生行故有八萬四千煩惱差別。

如如來智無量無邊故。有如是無

量無邊煩惱纏如來藏故。言無量

煩惱藏所纏如來藏。是故偈言

Rgvbh 68.9-10 vistareṇa punar eta eva caturaśītisahasraprakārabhedena tathāgatajñānavad aparyantā bhavanti yair aparyantakleśakośakoṭigūḍhas tathāgatagarbha ucyate |

Tg phi 109b4-5 gaṅ gis na de bźin gśegs pa'i sñiṅ po ñon moṅs pa'i sbubs bye ba mtha' yas pas g-yogs pa źes brjod la | rgyas par ni 'di dag ñid brgyad khri bźi stoṅ gi rnam pa'i rab tu dbye bas de bźin gśegs pa'i ye śes bźin du mtha yas par 'gyur 5 ro ||

Takasaki 281 And, if taken in detail, [these Defilements] which are differentiated into 84,000 groups, are as infinite as the Wisdom of the Tathāgata. On this point, therefore, it is said that the Matrix of the Tathāgata is concealed by the coverings of Defilements which extend beyond the limit of extremity in number.

T 1611 Rm-Zs 837c23-26 愚癡及羅漢 諸學及大智 次第四種垢 及一二復二 如是次第說 四凡一聖人 二學二大智 名為不淨地

Rgvbh 68.11-12 bālānām arhatām ebhiḥ śaikṣāṇāṃ dhīmatāṃ kramāt | malaiś caturbhir ekena dvābhyāṃ dvābhyām aśuddhatā || 133 ||

Tg phi 109b5 dri 'di dag gis byis rnams daṅ || dgra bcom slob daṅ blo ldan rnams || rim bźin bźi daṅ gcig daṅ ni || gñis daṅ gñis kyis ma dag ñid ||

Takasaki 281 (Variety of Living Beings according to their Defilements). The impurity [retained] in the ordinary beings, The Arhats, the individuals in training [on the Path], And the Bodhisattvas is [explained], respectively, By these four, one, two and two kinds of pollution. || 133 ||

T 1611 Rm-Zs 837c26-29 此偈明何義。此九種譬喻。於無

漏界中如是次第四種譬喻。及第

五譬喻。後時二二煩惱諸垢依。

煩惱垢染故。言不清淨。

Rgvbh (no san)

Tg phi (no tib)

Takasaki (no eng)

T 1611 Rm-Zs (no chi)

Rgvbh 68.13-16 yad uktaṃ bhagavatā | sarvasattvās tathāgatagarbha iti | tatra sarvasattvāḥ saṃkṣepeṇa^ucyante caturvidhās tad yathā pṛthagjanā arhantaḥ śaikṣā bodhisattvāś ca^iti | tatraiṣām anāsrave dhātau yathākramaṃ caturbhir ekena dvābhyāṃ dvābhyāṃ ca kleśamalā bhyām aśuddhiḥ paridīpitā |

Tg phi 109b5-7 bcom ldan 'das kyis sems can thams cad ni de bźin gśegs pa'i sñiṅ po can no źes bka' scas pa 6 gaṅ yin pa de la sems can thams cad ni mṅor bsdu na rnam pa bźi brjod de | 'did lta ste | so so'i skye bo daṅ | dgra bcom pa daṅ | slob pa daṅ | byaṅ chub sems dpa'o || de la 'di dag zag pa med pa'i dbyiṅs su go rims ji lta ba bźin ñon moṅs pa bźi 7 daṅ | gcig daṅ | gñis daṅ | gñis kyis ma dag pa bstan to ||

Takasaki 281 It has been said by the Lord that all living beings are possessed of the Matrix of the Tathāgata. Here, 'all living beings' are said to be, in short, fourfold: namely, I) the ordinary beings; 2) the Arhats; 3) the individuals in training [on the Path]; and 4) the Bodhisattvas. Their impurity, on account of [which they cannot identify themselves with] the Immaculate Sphere, is here explained by [the first] four, [the next] one (the 5th) and two (the 6th & 7th) and again by two (the 8th & 9th) kinds of Pollution,'01) respectively.

T 1611 Rm-Zs 837c29-838a3 又復云何知此九種貪等煩惱。於

萎華等九種譬喻相似相對。又云

何知如來藏於諸佛等九種譬喻相

似相對。偈言

Rgvbh 68.17-18 kathaṃ punar ime nava rāga^ādayaḥ kleśāḥ padmakośa^ādisadṛśā veditavyāḥ | kathaṃ ca tathāgatadhātor buddhabimba^ādisādharmyam anugantavyam iti |

Tg phi 109b7-110a1 yaṅ ji ltar 'dod chags la sogs pa ñon moṅs pa dgu po 'di dag padma'i sbubs la sogs pa daṅ 'dra bar rig par byas la | de bźin gśegs pa'i khams saṅs rgyas kyi gzugs la sogs 1 || pa daṅ chos mthun par yaṅ ji ltar rig par bya źe na |

Takasaki 281 (§3. Concordance betweenthe 9 lllustrations and the 9 Defilements.) Now, how should the resemblance of 9 Defilements be known, Desire and the rest, to the sheath of a lotus flower and others, respectively, and how should the similarity be understood betweenthe Essence of the Tathāgata and [the examples], the Buddha's image and the rest?

T 1611 Rm-Zs 依佛神力故 有彼眾妙華 初榮時則愛 後萎變不愛 如華依榮悴 有愛有不愛 貪煩惱亦爾 初樂後不樂 依佛神力故 有彼眾妙華 初榮時則愛 後萎變不愛 如華依榮悴 有愛有不愛 貪煩惱亦爾 初樂後不樂

Rgvbh 68.19-20 tat padmaṃ mṛdi saṃbhūtaṃ purā bhūtvā manoramam | aramyam abhavat paścād yathā rāgaratis tathā || 134 ||

Tg phi 110a1 ji ltar padma 'dam skyes de || mdun du gyur na yid dga' daṅ || phyi nas dga' ba med 'gyur ba || 'dod chags dga' ba de bźin no ||

Takasaki 282 Just as the lotus flower born from the mud Is delightful in its first appearance, But later on [when it withers], it is no more attractive; Similar to it is the delight of Desire. || 134 ||

T 1611 Rm-Zs 838a8-9 群蜂為成蜜 瞋心嚙諸花 瞋恚心起時 生種種苦惱

Rgvbh 68.21-22 bhramarāḥ prāṇino yadvad daśanti kupitā bhṛśam | duḥkhaṃ janayati dveṣo jāyamānas tathā hṛdi || 135 ||

Tg phi 110a1-2 ji ltar srog chags sbraṅ ma ni || śin tu 'khrugs te mduṅ 2 brdeg ltar || de bźin źe sdaṅ skyed bas na || sñiṅ la sdug bsṅal skyed par byed ||

Takasaki 282 Just as the honey-bees, being excited, Sting sharply [and cause pain]; In the same way, Hatred, being aroused, Produces suffering in the heart. || 135 ||

T 1611 Rm-Zs 838a10-11 稻等內堅實 外為皮……覆 如是癡心纏 不見內堅實

Rgvbh 69.1-2 śālya^ādīnāṃ yathā sāram avacchannaṃ bahis tuṣaiḥ | moha^aṇḍakośasaṃchannam evaṃ sāra^arthadarśanam || 136 ||

Tg phi 110a2 ji ltar 'bras sogs sñiṅ po ni || phyi rol spun pas bsgribs pa ltar || de bźin sñiṅ po'i don mthoṅ ba || ma rig sgo ṅa'i sbubs kyis bsgribs ||

Takasaki 282 Just as the kernel of rice and others Are concealed by the outside husk, Similarly, the perception of the Essential Truth Is hindered by the covering'09) of ignorance. || 136 ||

T 1611 Rm-Zs 838a12-13 猶如臭穢糞 智觀貪亦爾 起欲心諸相 結使如穢糞

Rgvbh 69.3-4 pratikūlaṃ yathā^amedhyam evaṃ kāmā virāgiṇām | kāmasevānimittatvāt paryutthānāny amedhyavat || 137 ||

Tg phi 110a2-3 ji ltar mi gtsaṅ mi mthun pa || de bźin 3 chags daṅ bcas rnams kyi || 'dod pa bsten pa'i rgyu yin phyir || kun nas ldaṅ ba mi gtaṅ 'dra ||

Takasaki 282 Just as the impurities are somewhat disagreeable; Likewise those who have got rid of desire [Regard] Passion as something disagreeable, Being characterized as devoted to [such] Passion, The outburst of Passions is repulsive like impurities. || 137 ||

T 1611 Rm-Zs 838a14-17 譬如彼地中 種種珍寶藏 眾生無天眼 是故不能見 如是自在智 為無明地覆 眾生無智眼 是故不能見

Rgvbh 69.5-6 vasudha^antaritaṃ yadvad ajñānān na^āpnuyur nidhim | svayaṃbhūtvaṃ tathā^avidyā^āvāsabhūmyāvṛtā janāḥ || 138 ||

Tg phi 110a3 ji ltar nor ni bsgribs pas na || mi śes gter mi thob pa ltar || de bźin skye la raṅ byuṅ ñid || ma rig bag chags sa yis bsgribs ||

Takasaki 282 Just as the people, because of their ignorance, Cannot obtain the treasure hidden under the ground, In a similar way, they cannot obtain the Buddhahood Hindered by the Dwelling Place of Ignorance. || 138 ||

T 1611 Rm-Zs 838a18-19 如子離皮…… 次第生芽等 見道斷煩惱 次第生諸地

Rgvbh 69.7-8 yathā bījatvagucchittir aṅkura^ādikrama^udayāt | tathā darśanaheyānāṃ vyāvṛttis tattvadarśanāt || 139 ||

Tg phi 110a3-4 ji ltar myugs sogs rim skyes pas || sa 4 bon śun pa gcod pa ltar || de bźin de ñid mthoṅ ba yis || mthoṅ spaṅs rnams ni ldog par 'gyur ||

Takasaki 282-283 Just as a sprout and the like, growing gradually, Break out the husk of the seed, Similarly, by the Intuition of the Truth, Those Defilements are removed which are to be extirpated by Perception. || 139 ||

T 1611 Rm-Zs 838a20-21 以害身見等 攝取妙聖道 修道斷煩惱 故說弊壞衣

Rgvbh 69.9-10 hatasatkāyasārāṇām āryamārga^anuṣaṅgataḥ | bhāvanājñānaheyānāṃ pūtivastranidarśanam || 140 ||

Tg phi 110a4 'phags pa'i lam daṅ 'brel pa las || 'jig tshogs sñiṅ po bcom rnams kyi || bsgom lam ye śes spaṅ bya rnams || gos hrul dag daṅ mtshuṅs par bstan ||

Takasaki 283 Those who have destroyed the ground of conception of personallity Are following in the [Practice of the] Saintly Path; Therefore, their Defilements which are to be rejected By the Wisdom of Practice are said to be like a tattered garment. || 140 ||

T 1611 Rm-Zs 838a22-23 七地中諸垢 猶如胎所纏 遠離胎藏智 無分別淳熟

Rgvbh 69.11-12 garbhakośamalaprakhyāḥ saptabhūmigatā malā | vikośagarbhavaj jñānam avikalpaṃ vipākavat || 141 ||

Tg phi 110a5 5 sa bdun la brten dri ma ni || mṅal sbubs dri ma dag daṅ mtshuṅs || mṅal sbubs bral 'dra mi rtog pa'i || ye śes rnam par smin pa bźin ||

Takasaki 283 The stains remaining in the [first] 7 Stages Are like the impurities of the receptacle of an embryo, And the non-discriminative Wisdom has a resemblance To the matured form of an embryo delivered from its covering. || 141 ||

T 1611 Rm-Zs 838a24-25 三地知諸垢 如泥模所泥 大智諸菩薩 金剛定智斷

Rgvbh 69.13-14 mṛtpaṅkalepavaj jñeyās tribhūmyanugatā malāḥ | vajra^upamasamādhānajñānavadhyā mahātmanām || 142 ||

Tg phi 110a5-6 sa gsum rjes 'brel dri ma rnams || sa 'dam gos bźin śes bya ste || bdag ñid chen po rdo rje lta'i || tiṅ gne 6 'dzin gyis gźom bya yin ||

Takasaki 283 The stains connected with the [last] 3 Stages Are known as being like the earthen mould, And are to be destroyed by the Wisdom of the Buddhas [Obtained through] Meditation called 'the Diamondlike'. || 142 ||

T 1611 Rm-Zs 838a26-29 萎華至泥模 如是九種喻 示貪瞋癡等 九種煩惱垢 垢中如來藏 佛等相對法 如是九種義 以三種體攝

Rgvbh 69-15-16 evaṃ padma^ādibhis tulyā nava rāga^ādayo malāḥ | dhātor buddha^ādisādharmyaṃ svabhāvatrayasaṃgrahāt || 143 ||

Tg phi 110a6 de ltar chags sogs dri ma dgu || padma la sogs dag daṅ mtshuṅs || raṅ bźin gsum gyis bsdus phyir khams || saṅs rgyas tshogs daṅ chos mtshuṅs so ||

Takasaki 283 Thus the 9 pollutions, Desire and the rest, Have a resemblance to a lotus flower and others, And the Essence [of the Buddha], consisting of 3-fold nature, Bears a similarity to the Buddha and the rest. || 143 ||

T 1611 Rm-Zs 838b1-3 此偈明何義。謂依法身自性清淨

心如來藏等三種實體。有諸佛等

九種譬喻相似相對法應知。三種

實體者偈言

Rgvbh 69.17-18 trividhaṃ svabhāvam adhikrṭya cittavyavadānahetos tathāgatagarbhasya navadhā buddhabimba^ādisādharmyam anugantavyam | trividhaḥ svabhāvaḥ katamaḥ |

Tg phi 110a6-7 sems kyi rnam par byaṅ ba'i khams de bźin gśegs pa'i sñiṅ po raṅ bźin rnam 7 pa gsum gyi dbaṅ du byas te | saṅs rgyas kyi gzugs la sogs pa rnam pa dgu daṅ chos mthun par rtogs par bya'o || raṅ bźin rnam pa gsum gaṅ źe na ||

Takasaki 283-284 (§4. The 3-fold Nature of the Essence, the Purifying Element within the Mind, and its Concordance with the 9 lllustrations.) The resemblance of the Matrix of the Tathāgata, being the cause for purifying the Mind, in 9-fold, i. e. to the image of the Buddha and so forth, is to be understood in the reference to the 3-fold Nature of the Matrix of the Tathāgata. What is the 3-fold Nature?

T 1611 Rm-Zs 838b4-5 法身及真如 如來性實體 三種及一種 五種喻示現

Rgvbh 69.19-20 svabhāvo dharmakāyo 'sya tathatā gotram ity api | tribhir ekena sa jñeyaḥ pañcabhiś ca nidarśanaiḥ || 144 ||

Tg phi 110a7-110b1 'di yi raṅ bźin chos sku daṅ || de bźin ñid daṅ rigs kyaṅ ste || de ni dpe gsum gcig daṅ ni || 1 lṅa rnams kyis ni śes par bya ||

Takasaki 284 The Nature of this [Essence] is the Absolute Body, The Reality, as well as the Germ, Which is known by the examples, Three, one and five, [respectively]. || 144 ||

T 1611 Rm-Zs 838b6-12 此偈明何義。初三種喻示現如來

法身應知。三種譬喻者。所謂諸

佛美蜜堅固。示現法身。偈言法

身故。一種譬喻者。所謂真金示

現真如。偈言真如故。又何等為

五種譬喻。一者地藏。二者樹。

三者金像。四者轉輪聖王五者寶

像。能生三種佛身。示現如來

性。偈言如來性故。

Rgvbh 69.21-70.1 tribhir buddhabimbamadhusāradṛṣṭāntair dharmakāyasvabhāvaḥ sa dhātur avagantavyaḥ | ekena suvarṇadṛṣṭāntena tathāgatasvabhāvaḥ | pañcabhir nidhitaruratnavigrahacakravartikanakabimbadṛṣṭāntais trividhabuddhakāya^utpattigotrasvabhāva iti |

Tg phi 110b1-2 saṅs rgyas kyi gzugs daṅ | sbraṅ rtsi daṅ | 'bru'i sñiṅ po'i dpe gsum gyis ni khams de chos kyi sku'i raṅ bźin du śes par bya'o || gser gyi dpe gcig gis ni de bźin ñid kyi raṅ bźin lta byu'o || gter daṅ śiṅ daṅ rin po che'i 2 sku daṅ 'khor los sgyur ba daṅ | gser gyi gzugs kyi dpe lṅas ni saṅs rgyas kyi sku gsum bskyes pa'i rigs kyi raṅ bźin du'o ||

Takasaki 284 By the 3 examples, i.e. those of the image of the Buddha, honey and the kernel [of grains], this Essence is to be understood as being of the nature of the Absolute Body. By one example, i.e. that of gold, its being of the nature of Reality, and by [the remaining] 5 examples, i.e. those of the treasure, the tree, the precious image, the highest Lord of Universe, and the golden statue, its being of the nature of the Germ from which the 3 kinds of Buddha's Body are originated [is to be understood].

T 1611 Rm-Zs 838b12-14 又法身者。偈言 法身有二種 清淨真法界 及依彼習氣 以深淺義說

Rgvbh 70.1-4 tatra dharmakāyaḥ katamaḥ dharmakāyo dvidhā jñeyo dharmadhātuḥ sunirmalaḥ | tanniṣyandaś ca gāmbhīryavaicitryanayadeśanā || 145 ||

Tg phi 110b2-3 de la chos kyi sku gaṅ źe na || chos sku rnam gñis śes bya ste || chos dbyiṅs śin tu dri med daṅ || de yi rgyu mthun zab pa daṅ || sna 3 tshogs tshul ni ston pa'o ||

Takasaki 284 (a. Dharmakāya.) Here, how is the Absolute Body? The Absolute Body is to be known in 2 aspects, [One] is the Absolute Entity which is perfectly immaculate, [The other] is its natural outflow, the teaching Of the profound [truth] and of the diverse guidance. || 145 ||

T 1611 Rm-Zs 838b15-18 此偈明何義。諸佛如來有二種法

身。何等為二。一者寂靜法界

身。以無分別智境界故。如是諸

佛如來法身。唯自內身法界能證

應知。偈言清淨真法界故。

Rgvbh 70.5-7 dvividho buddhānāṃ dharmakāyo 'nugantavyaḥ | suviśuddhaś ca dharmadhātor avikalpajñānagocaraviṣayaḥ | sa ca tathāgatānāṃ pratyātmam adhigamadharmam adhikṛtya veditavyaḥ |

Tg phi 110b3-4 saṅs rgyas kyi chos kyi sku ni rnam par gñis su rtogs par bya'o || śin tu rnam par dag pa'i chos kyi dbyiṅs ni | rnam par mi rtog pa'i spyod yul gyi yul lo || de yaṅ de bźin gśegs pa rnams kyi so so raṅ gis rig par bya ba'i chos kyi 4 dbaṅ du byas te rtogs par bya'o ||

Takasaki 284-285 The absolute body of the Buddha is to be understood in 2 aspects, [Namely], 1) the perfectly pure Absolute Entity itself, which is the acting sphere of Non-discriminative Wisdom; and this is to be known in the reference to the Truth realized by the Tathāgata through introspection.

T 1611 Rm-Zs 838b18-21 二者為得彼因。謂彼寂靜法界說

法。依可化眾生說。彼說法應

知。以依真如法身有彼說法。名

為習氣。偈言及依彼習氣故。

Rgvbh 70.7-8 tatprāptihetuś ca suviśuddhadharmadhātuniṣyando yathāvainayikaparasattveṣu vijñaptiprabhavaḥ | sa ca deśanādharmam adhikṛtya veditavyaḥ |

Tg phi 110b4 de thob pa'i rgyu śin tu rnam par dag pa'i chos kyi dbyiṅs kyi rgyu mthun pa ni gdul bya ji lta bar sems can gźan la rnam par rig par 'byuṅ ṅo || de yaṅ bstan pa'i chos kyi dbaṅ du byas par rig par bya'o ||

Takasaki 285 And, 2) the natural outflow of the perfectly pure Absolute Entity as the cause for its attainment, which produces the communication among other living beings according to their faculties in discipline. And this is to be known in the reference to the Truth as the doctrine to be taught.

T 1611 Rm-Zs 838b21-25 彼說法者。復有二種。一細二

麤。細者。所謂為諸菩薩摩訶薩

演說甚深祕密法藏。以依第一義

諦說故。麤者。所謂種種修多羅

祇夜和伽羅那伽陀憂陀那尼陀那

等。名字章句種種差別。以依世

諦說故。是故偈言

Rgvbh 70.8-11 deśanā punar dvividhā sūkṣma^audārikadharmavyavasthānanayabhedāt | yad uta gambhīrabodhisattvapiṭakadharmavyavasthānanayadeśanā ca paramārthasatyam adhikṛtya vicitrasūtrageyavyākaraṇagāthā^udānanidāna^ādivividhadharmavyavasthānanayadeśanā ca saṃvṛtisatyam adhikṛtya |

Tg phi 110b4-6 bstan pa yaṅ rnam pa gñis 5 te || phra ba daṅ rgya chen po'i chos rnam par 'jog pa'i tshul gyis dbye ba las te | 'di lta ste | don dam pa'i bden pa'i dbaṅ du byas nas byaṅ chub sems dpa'i sde snod zab mo'i chos kyi tshul ston pa daṅ | kun rdzob kyi bden pa'i dbaṅ du byas te | mdo daṅ | dbyaṅs 6 kyis bsñad pa daṅ | luṅ bstan pa daṅ | tshigs su bcad pa daṅ | ched du brjod pa daṅ | gleṅ gźi la sogs pa rnam pa du mar sna tshogs pa'i chos rnam par 'jog pa'i tshul bstan pa'o ||

Takasaki 285 This teaching is again divided into two, owing to the difference of means for exposition of the Doctrine, whether subtle or extensive. Namely, 2)-1) the Code of Bodhisattva, the teaching by the profound means for exposition of the Doctrine referring to the Highest Truth, and 2)-2) the Aphorism, the Scripture in prose and verse, the Prophecy, the Verse, the Solemn Utterance, the Statement of subject matter, &c. which are the teaching by various kinds of means for exposition of the Doctrine and are related to the Empirical Truth.

T 1611 Rm-Zs 838b26-27 以出世間法 世中無譬喻 是故依彼性 還說性譬喻

Rgvbh 70.12-13 lokottaratvāl loke 'sya dṛṣṭāntān upalabdhitaḥ | dhātos tathāgatenaiva sādṛśyam upapāditam || 146 ||

Tg phi 110b6-7 'jig rten 'das phyir 'jig rten na || 'di la dpe ni mi dmigs 7 pas || de bźin gśegs pa ñid daṅ khams || 'dra ba ñid du bstan pa yin ||

Takasaki 285-286 Being supermundane, nothing can be given As an example for the Essence, in this world; Therefore, it is shown in its similarity To the [apparitional form of the] Buddha himself. || 146 ||

T 1611 Rm-Zs 838b28-29 如美蜜一味 微細法亦爾 修多羅等說 如種種異味

Rgvbh 70.14-15 madhv ekarasavat sūkṣmagambhīranayadeśanā | nānā^aṇḍasāravaj jñeyā vicitranayadeśanā || 147 ||

Tg phi 110b7 phra mo zab mo'i tshul bstan ni || sbraṅ rtsi ro gcig pa bźin te || rnam pa sna tshogs tshul bstan no || sna tshogs sbubs sñiṅ bźin śes bya ||

Takasaki 286 [The Doctrine] taught by subtle, profound means Is to be known as being akin to honey of one taste, And taught by various kinds of means, As being similar to the kernel of various grains. || 147 ||

T 1611 Rm-Zs 838c1-6 此偈明何義。諸佛美蜜及堅固等

三種譬喻。此明如來真如法身有

二種義。一者遍覆一切眾生。二

者遍身中有無有餘殘。示現一切

眾生有如來藏。此以何義。於眾

生界中無有一眾生離如來法身在

於法身外。離於如來智在如來智

外。如種種色像不離虛空中。

Rgvbh 70.16-19 ity evam ebhis tribhir buddhabimbamadhusāradṛṣṭāntais tathāgatadharmakāyena niravaśeṣasattvadhātuparispharaṇa^artham adhikṛtya tathāgatasya^ime garbhāḥ sarvasattvā iti paridīpitam | na hi sa kaścit sattvaḥ sattvadhātau saṃvidyate yas tathāgatadharmakāyād bahir ākāśadhātor iva rūpam |

Tg phi 110b7-111a2 de ltar saṅs rgyas kyi gzugs daṅ 1 || sbraṅ rtsi daṅ sñiṅ po'i dpe 'di gsum gyis ni | de bźin gśegs pa'i chos kyi skus lus pa med pa'i sems can gyi khams khyab pa'i don gyi dbaṅ du byas nas | sems can 'di dag ni de bźin gśegs pa'i sñiṅ bo can yin no źes bstan no || gaṅ źig 2 de bźin gśegs pa'i chos kyi sku las phyi rol du gyur ba'i sems can de ni 'ga' yaṅ sems can gyi khams na med de | nam mkha'i khams ni gzugs bźin no ||

Takasaki 286 Thus, by 3 examples, those of the image of the Buddha the honey and the kernel, in reference to the meaning that all living beings, with no exception, are penetrated by the Absolute Body of the Tathāgata, it is explained that these, all living beings, are the Matrix (interior) of the Tathāgata, (i.e. the Matrix in which the Tathāgata penetrates). Indeed, there is no one among the living beings who stands outside the Absolute Body of the Tathāgata, just as no kind of physical form can exist outside of space.

T 1611 Rm-Zs 838c6-11 是故偈言 譬如諸色像 不離於虛空 如是眾生身 不離諸佛智 以如是義故 說一切眾生 皆有如來藏 如虛空中色

Rgvbh 70.19-71.4 evaṃ hy āha | yathā^ambaraṃ sarvagataṃ sadā mataṃ tathaiva tat sarvagataṃ sadā matam | yathā^ambaraṃ rūpagateṣu sarvagaṃ tathaiva tat sattvagaṇeṣu sarvagam iti ||

Tg phi 111a2-3 ji skad du | ji ltar rnam mkha' rtag tu kun soṅ 'dod || de bźin de yaṅ rtag tu kun soṅ 'dod || 3 ji ltar nam mkha' gzugs rnams kun du soṅ || de bźin 'di yaṅ sems can tshogs kun soṅ || źes gsuṅs so ||

Takasaki 286 Because it is said: "Just as space is considered to be all-pervading always, Similarly, it is held to be always all-pervading; Just as space pervades all visible forms, Similarly, it pervades all the multitudes of living beings".

T 1611 Rm-Zs 838c12-13 以性不改變 體本來清淨 如真金不變 故說真如喻

Rgvbh 71.5-6 prakṛter avikāritvāt kalyāṇatvād viśuddhitaḥ | hemamaṇḍalaka^aupamyaṃ tathatāyām udāhṛtam || 148 ||

Tg phi 111a3-4 raṅ bźin 'gyur ba med pa daṅ || dge daṅ rnam par dag pa'i phyir || de bźin ñid 'di gser gyi ni || gzugs daṅ mtshuṅs par mrjod pa 4 yin ||

Takasaki 287 (b. Tathatā.) Being unchangeable, by nature, Sublime, and perfectly pure, Reality is illustrated By the analogy with a piece of gold. || 148 ||

T 1611 Rm-Zs (no chi)

Rgvbh 71.7-8 yac cittam aparyantakleśaduḥkhadharma^anugatam api prakṛtiprabhāsvaratayā vikāra^anudāhṛter ataḥ kalyāṇasuvarṇavad ananyathābhāva^arthena tathatā^ity ucyate |

Tg phi 111a4 sems gaṅ yin pa de ni ñon moṅs pa daṅ sdug bsṅal mtha' yas pa daṅ rjes su 'brel kyaṅ raṅ bźin gyis 'od gsal ba ñid kyis rnam par 'gyur ba la mi ston pa de'i phyir gser bzaṅ po bźin du gźan du mi 'gyur ba'i don gyis de bźin ñid ces brjod do ||

Takasaki 287 That which is the Mind, though it is associated with the phenomena of Suffering [caused by] innumerable forms of Defilement, is unable to be shown as being alterable because of its being radiant by nature. Therefore, it is called 'Reality' in the sense of being unchangeable like excellent gold.

T 1611 Rm-Zs 838c14-18 此偈明何義。明彼真如如來之

性。乃至邪聚眾生身中自性清淨

心。無異無差別。光明明了。以

離客塵諸煩惱故。後時說言。如

來法身如是以一真金譬喻。依真

如無差別。不離佛法身故。說諸

眾生皆有如來藏。

Rgvbh 71.8-12 sa ca sarveṣām api mithyātvaniyatasaṃtānānāṃ sattvānāṃ prakṛtinirviśiṣṭānāṃ sarva^āgantukamalaviśuddhim āgatas tathāgata iti saṃkhyāṃ gacchati | evam ekena suvarṇadṛṣṭāntena tathatāvyatibheda^artham adhikṛtya tathāgatas tathataiṣāṃ garbhaḥ sarvasattvānām iti paridīpitam |

Tg phi 111a4-6 de yaṅ 5 log pa ñid du ṅes pa'i rgyu can gyis sems can thams cad la yaṅ raṅ bźin khyad par med du zin kyaṅ | glo bur gyi ñon moṅs pa mtha' dag rnam par dag ba de las gyur pa | de bźin gśegs pa źes bya ba'i graṅs su 'gro ste | des na 'dir gser kyi dpe gcig gis 6 de bźin ñid la dbyer med pa'i don gyi dbaṅ du byas nas de bźin gśegs pa'i de bźin ñid sems can de dag gi sñiṅ po yin no źes bstan pa yin no||

Takasaki 287 This very Mind gets also the appellation of 'the Tathāgata' whenever it perfects the purification from all accidental pollutions even in the case of those living beings who are ranked among the groups in the definitely wrong way, since all of them are not different by nature. Thus, with reference to the sense that Reality is the undifferentiated whole, it is explained by the one example of gold, that the Tathāgata, being Reality, is [identical with] the Matrix (i.e. the inner essence) of these living beings.

T 1611 Rm-Zs 838c18-24 以自性清淨心雖言清淨而本來無

二法故。是故經中佛告文殊師利

言。文殊師利。如來如實知見自

身根本清淨智。以依自身根本智

故。知諸眾生有清淨身。文殊師

利。所謂如來自性清淨身。乃至

一切眾生自性清淨身。此二法

者。無二無差別。

Rgvbh 71.12-14 cittaprakṛtiviśuddhyadvayadharmatām upādāya yathā^uktaṃ bhagavatā | tatra mañjuśrīs tathāgata ātma^upādānamūlaparijñātāvī | ātmaviśuddhyā sarvasattvaviśuddhim anugataḥ | yā ca^ātmaviśuddhir yā ca sattvaviśuddhir advayā^eṣā^advaidhīkāro ti |

Tg phi 111a6-111b1 sems kyi raṅ bźin rnam par dag pa gñis su med pa'i chos ñid ñe bar bzuṅ nas | bcom ldan 'das kyis ji 1 skad du bka' stsal ba ni | 'jam dpal de la de bźin gśegs pa ni bdag gi ñe bar len pa'i gźi rtsa yoṅs su mkhyen pas bsruṅ ba mdzad de | bdag rnam par dag pas sems can thams cad rnam par dag par rtogs so || bdag rnam par dag pa gaṅ yin pa daṅ | sems can thams cad rnam par dag pa gaṅ yin pa de ni gñis su med de gñis su byar med do źes gsuṅs so ||

Takasaki 287-288 Having in view [this] Innate Mind, the pure and non-dual Essential Nature, it is said by the Lord 153): "Here, O Mañjusrī, the Tathāgata is one who has the full knowledge about the root of his own substratum. Through his self-purification, he has understood the purity of living beings. That which is the purity of his own and that which is the purity of the living beings, these two are one and the same, they cannot be divided into two.

T 1611 Rm-Zs 838c24-28 是故偈言 一切諸眾生 平等如來藏 真如清淨法 名為如來體 依如是義故 說一切眾生 皆有如來藏 應當如是知

Rgvbh 71.15-17 evaṃ hy āha | sarveṣām aviśiṣṭa^api tathatā śuddhim āgatā | tathāgatatvaṃ tasmāc ca tadgarbhāḥ sarvadehina iti ||

Tg phi 111b1-2 de skad du | thams cad la ni khyad med kyaṅ || de bźin ñid dag las gyur ba || de bźin gśegs ñid de yi phyir || 'gro kun de yi sñiṅ po can || 2 źes gsuṅs so ||

Takasaki 288 [Also] it is said: "Though being undifferentiated among all, Reality, in case the purification is perfected, Is [called] Buddhahood; therefore, All living beings are possessed of the Matrix of Buddhahood".

T 1611 Rm-Zs 838c29-839a3 又復偈言 佛性有二種 一者如地藏 二者如樹果 無始世界來 自性清淨心 修行無上道

Rgvbh 71.18-19 gotraṃ tad dvividhaṃ jñeyaṃ nidhānaphalavṛkṣavat | anādiprakṛtisthaṃ ca samudānītam uttaram || 149 ||

Tg phi 111b2 gter daṅ 'bras bu'i śiṅ bźin du || rigs de rnam gñis śes bya ste || thog med raṅ bźin gnas pa daṅ || yaṅ dag blaṅ ba mchog ñid do ||

Takasaki 288 (c.Tathāgatagotra.) The Germ [of the Buddha] is known to be twofold, Being like a treasure and like a tree [grown] from a seed; The Innate [Germ] existing since the beginningless time And that which has acquired the highest development. || 149 ||

T 1611 Rm-Zs 839a4-6 依二種佛性 得出三種身 依初譬喻故 知有初法身 依第二譬喻 知有二佛身

Rgvbh 72.1-2 buddhakāyatraya^avāptir asmād gotradvayān matā | prathamāt prathamaḥ kāyo dvitīyād dvau tu paścimau || 150 ||

Tg phi 111b2-3 rigs 'di gñis las saṅs rgyas kyi || sku gsum thob par 'dod pa yin || daṅ bos sku ni daṅ po 3 ste || gñis pa yis ni phyi ma gñis ||

Takasaki 288 From this twofold Germ, it is considered, The 3 Bodies of the Buddha are obtained; From the first one, the first Body, And, from the second, the latter two. || 150 ||

T 1611 Rm-Zs 839a7-8 真佛法身淨 猶如真金像 以性不改變 攝功德實體

Rgvbh 72.3-4 ratnavigrahavaj jñeyaḥ kāyaḥ svabhāvikaḥ śubhaḥ | akṛtrimatvāt prakṛter guṇaratna^āśrayatvataḥ || 151 ||

Tg phi 111b3 ṅo bo ñid sku mdzes pa ni || rin chen sku 'drar śes bya ste || raṅ bźin gyis ni byis min daṅ || yon tan rin chen gter yin phyir ||

Takasaki 289 The Body of the Absolute Essence is pure And is known to be like the precious image, Since, by nature, it is non-artificial And is the substratum of precious properties. || 151 ||

T 1611 Rm-Zs 839a9-10 證大法王位 如轉輪聖王 依止鏡像體 有化佛像現

Rgvbh 72.5-6 mahādharma^adhirājatvāt sāmbhogaś cakravartivat | pratibimbasvabhāvatvān nirmāṇaṃ hemabimbavat || 152 ||

Tg phi 111b3-4 chos chen rgyal srid che ldan phyir || rdzogs loṅs 'khor los sgyur bźin no || gzugs brñan 4 gyi ni raṅ bźin phyir || sprul ba gser gyi gzugs lta bu ||

Takasaki 289 The [Body of] Enjoyment is like the Universal Lord Since it is the great Emperor of Religion; The Apparitional Body is like a golden statue Since is has the nature of being an image. || 152 ||

T 1611 Rm-Zs 839a11-14 此偈明何義。餘五種譬喻。所謂

藏樹金像轉輪聖王寶像譬喻。示

現生彼三佛法身。以依自體性如

來之性諸眾生藏。是故說言。一

切眾生有如來藏。

Rgvbh 72.7-9 ity evam ebhir avaśiṣṭaiḥ pañcabhir nidhitaruratnavigrahacakravartikanakabimbadṛṣṭāntais trividhabuddhakāya^utpattigotrasvabhāva^artham adhikṛtya tathāgatadhātur eṣāṃ garbhaḥ sarvasattvānām iti paridīpitam |

Tg phi 111b4-5 de'i phyir de ltar gter daṅ ljon śiṅ daṅ | rin po che'i sku daṅ | 'khor los sgyur ba daṅ | gser gyi gzugs te | dpe lhag ma lṅa po 'di dag gis ni saṅs rgyas kyi sku rnam pa gsum bskyed pa'i rigs yod 5 pa'i dbaṅ du byas te | de bźin gśegs pa'i khams sems can 'di dag thams cad kyi sñiṅ por bstan pa yin no ||

Takasaki 289-290 Thus, by these 5 examples, namely, those of a treasure, a tree, a prec1ous image, a Lord of the Universe, and a golden statue, in the reference to the nature as the Germ from which the 3 Bodies of the Buddha are originated, it is said that 'the Matrix (i.e. the inner essence) of these living beings is the Essence (i.e. the cause) of the Tathāgata'.

T 1611 Rm-Zs 839a14-17 此示何義。以諸佛如來有三種身

得名義故。此五種喻能作三種佛

法身因。以是義故說如來性因。

此以何義。此中明性義以為因義

Rgvbh 72.9-10 trividhabuddhakāyaprabhāvitatvaṃ hi tathāgatatvam | atas tatprāptaye hetus tathāgatadhātur iti | hetvartho 'tra dhātvarthaḥ |

Tg phi 111b5-6 de bźin gśegs pa ñid ni saṅs rgyas kyi sku rnam pa gsum gyis rab tu phye ba yin te | des na de bźin gśegs pa'i khams thob pa'i rgyu yin pas khams kyi 6 don ni 'dir rgyu'i don to ||

Takasaki 290 Indeed, the Buddhahood is usually manifested in the 3 Bodies of the Buddha. Hence, it is said that the Essence of the Tathāgata is the cause for the acquisition of these [3 Bodies]. Here, the word 'dhātu' (essence) is especially used in the sense of 'hetu' (a cause).

T 1611 Rm-Zs (no chi)

Rgvbh 72.10-12 yata āha | tatra ca sattve sattve tathāgatadhātur utpanno garbhagataḥ saṃvidyate na ca te sattvā budhyanta iti |

Tg phi 111b6 gaṅ gi phyir de la yaṅ sems can daṅ sems can la de bźin gśegs pa'i khams 'grub pa'i sñiṅ por gyur pa yod mod kyi | sems can de dag gis śes pa ma yin no źes gsuṅs so ||

Takasaki 290 So it is said: "And now, in every living being, there exists the Essence of the Tathāgata arisen, in the form of embryo. But these living beings do not know about it". (Reference to the Abhidharma-sūtra on the 'Essence').

T 1611 Rm-Zs 839a17-19 以是義故。經中偈言 無始世來性 作諸法依止 依性有諸道 及證涅槃果

Rgvbh 72.12-14 evaṃ hy āha | anādikāliko dhātuḥ sarvadharmasama^āśrayaḥ | tasmin sati gatiḥ sarvā nirvāṇa^adhigamo 'pi ca ||

Tg phi 111b6-7 de skad du | thog ma med dus can gyi khams || 7 chos rnams kun gyi gnas yin te || de yod pas na 'gro kun daṅ || mya ṅan 'das pa'aṅ thob pa yin || źes gsuṅs so ||

Takasaki 291 Indeed, it is said [in the Scripture] as follows: "The Essence that exists since beginningless time Is the foundation of all the elements, Owing to its existence, all Phenomenal Life, As well as the acquisition of Nirvāṇa exists".

T 1611 Rm-Zs 839a20-25 此偈明何義。無始世界性者。如

經說言。諸佛如來依如來藏。說

諸眾生無始本際不可得知故。所

言性者。如聖者勝鬘經言。世

尊。如來說如來藏者。是法界

藏。出世間法身藏。出世間上上

藏。自性清淨法身藏。自性清淨

如來藏故。

Rgvbh 72.15-73.1 tatra katham anādikālikaḥ | yat tathāgatagarbham eva^adhikṛtya bhagavatā pūrvakoṭir na prajñāyata iti deśitaṃ prajñaptam | dhātur iti | yad āha | yo 'yaṃ bhagavaṃs tathāgatagarbho lokottaragarbhaḥ prakṛtipariśuddhagarbha iti |

Tg phi 111b7-112a2 de la ji ltar na thob ma med pa'i dus gaṅ yin źe na | de bźin gśegs pa'i sñiṅ po ñid kyi dbaṅ du mdzad nas | sṅon gyi mtha' mi dmigs 1 || so źes bstan ciṅ rab tu gźag pa gaṅ yin pa'o || khams źes bya ba ni | ji skad du | bcom ldan 'das de bźin gśegs pa'i sñiṅ po gaṅ lags pa 'di ni 'jig rten las 'das pa'i chos kyi sñiṅ po raṅ bźin gyis yoṅs su dag pa'i chos kyi sñiṅ po'o źes 2 gsuṅs so ||

Takasaki 291 Here, how is it that 'it exists since beginningless time'? With reference to this very Matrix of the Tathāgata, it has been taught and ascertained by the Lord: "An initial limit is not to be perceived". About the.'Essence' it is said as follows: "O Lord, this Matrix of the Tathāgata is the transcendental Matrix; the Matrix, perfectly pure by nature".

T 1611 Rm-Zs 839a25-29 作諸法依止者。如聖者勝鬘經

言。世尊。是故如來藏是依是持

是住持是建立。世尊。不離不離

智。不斷不脫。不異無為。不思

議佛法。世尊。亦有斷脫異外離

離智有為法。亦依亦持亦住持亦

建立。依如來藏故。

Rgvbh 73.1-5 sarvadharmasama^āśraya iti | yad āha | tasmād bhagavaṃs tathāgatagarbho niśraya ādhāraḥ pratiṣṭhā saṃbaddhānām avinirbhāgānām amuktajñānānām asaṃskṛtānāṃ dharmāṇām | asaṃbaddhānām api bhagavan vinirbhāgadharmāṇāṃ muktajñānānāṃ saṃskṛtānāṃ dharmāṇāṃ niśraya ādhāraḥ pratiṣṭhā tathāgatagarbha iti |

Tg phi 112a2-3 chos rnams kun gyi gnas yin te | źes bya ba ni | ji skad du | bcom ldan 'das de'i slad du de bźin gśegs pa'i sñiṅ po ni 'brel ba | rnam par dbye ba med pa | bral mi śes pa | 'dus ma byas pa'i chos rnams kyi gnas daṅ gźi daṅ rten lags la | 3 bcom ldan 'das de bźin gśegs pa'i sñiṅ po ni ma 'brel ba rnam par dbye ba daṅ bcas pa'i chos | bral śes pa | 'dus byas kyi chos rnams kyi yaṅ gźi daṅ | gnas daṅ | rten lags so źes gsuṅs pa'o ||

Takasaki 292 The statement 'The foundation of all the elements' means as follows: "Therefore, O Lord, the Matrix of the Tathāgata is the foundation, the support, and the substratum of the immutable elements (properties) which are essentially connected with, indivisible from [the Absolute Entity], and unreleased from Wisdom. [At the same time], this very Matrix of the Tathāgata is also, O Lord, the foundation, the support, and the substratum of the [worldly] elements that are produced by causes and conditions, which are by all means disconnected, differentiated [from the Absolute Essence], and separated from Wisdom.

T 1611 Rm-Zs 839a29-b3 依性有諸道者。如聖者勝鬘經

言。世尊。生死者依如來藏。世

尊。有如來藏故。說生死。是名

善說故。

Rgvbh 73.5-6 tasmin sati gatiḥ sarvā^iti | yad āha | sati bhagavaṃs tathāgatagarbhe saṃsāra iti parikalpam asya vacanāya^iti |

Tg phi 112a3-4 de yod na ni 'gro kun daṅ || źes bya ba ni | ji skad du | bcom 4 ldan 'das de bźin gśegs pa'i sñiṅ po mchis na de la 'khor ba źes tshig gis btags pa lags so źes gsuṅs so ||

Takasaki 292 The statement 'Owing to its existence, there is all the Phenomenal Life' means as follows: "Owing to the existence of the Matrix of the Tathāgata, there is Phenomenal Life, this, O Lord, is the proper saying on account of the Phenomenal Life".

T 1611 Rm-Zs 839b3-6 及證涅槃果者。如聖者勝鬘經

言。世尊。依如來藏故有生死。

依如來藏故證涅槃。世尊。若無

如來藏者。不得厭苦樂心涅槃。

不欲涅槃不願涅槃故。

Rgvbh 73.7-8 nirvāṇa^adhigamo 'pi ca^iti | yad āha | tathāgatagarbhaś ced bhagavan na syān na syād duḥkhe 'pi nirvinna nirvāṇa^icchā prārthanā praṇidhir vā^iti vistaraḥ |

Tg phi 112a4-5 mya ṅan 'das pa'aṅ thob par 'gyur || źes bya ba ni | ji skad du | bcom ldan 'das gal te de bźin gśegs pa'i sñiṅ po ma mchis na sdug bsṅal la 5 yaṅ yid 'byuṅ bar mi 'gyur źiṅ mya ṅan las 'das pa la yaṅ 'dod pa daṅ | don du gñer ba daṅ | smon par yaṅ mi 'gyur ro źes rgyas par gsuṅs so ||

Takasaki 293 The statement 'There is also the acquisition of the Nirvāṇa' is said in the following sense: "O Lord, if there were no Matrix of the Tathāgata, there would not take place aversion to Suffering, or arise desire, earnest wish, or prayer for Nirvāṇa". &c.

T 1611 Rm-Zs 839b6-9 此明何義。明如來藏究竟如來法

身不差別。真如體相畢竟定佛性

體。於一切時一切眾生身中皆無

餘盡應知。此云何知依法相知。

Rgvbh 73.9-11 sa khalv eṣa tathāgatagarbho dharmakāya^avipralambhas tathatāsaṃbhinnalakṣaṇo niyatagotrasvabhāvaḥ sarvadā ca sarvatra ca niravaśeṣayogena sattvadhātāv iti draṣṭavyaṃ dharmatāṃ pramāṇīkṛtya |

Tg phi 112a5-6 chos kyi sku ltar rgya che ba de bźin gśegs pa daṅ dbyer med pa'i mtshan ñid des pa'i rigs kyi raṅ bźin de bźin gśegs 6 pa'i sñiṅ po de yaṅ thams cad kyi tshe thams cad la khyad par med pa'i tshul du yod do źes bya ba'i bar ni | chos ñid tshad mar byas nas blta bar bya ste |

Takasaki 294 (X. THE ESSENTIAL CHARACTERISTICS OF THE MATRIX OF THE TATHĀGATA) §1. The Saying: All Living Beings are Possessed of the Matrix of the Tathāgata - is the Highest Logical Truth.) Now, this Matrix of the Tathāgata, being united with the Absolute Body, having the characteristics inseparable from Reality, and being of the nature of the germ properly fixed [towards the attainment of the Buddhahood], exists everywhere, at whatever time and without exception among the living beings, this is indeed to be perceived in the light of the Absolute Essence as the [highest] logical ground.

T 1611 Rm-Zs 839b9-11 是故經說。善男子。此法性法體

性自性常住。如來出世若不出

世。自性清淨本來常住。一切眾

生有如來藏。

Rgvbh 73.11-12 yathā^uktam | eṣā kulaputra dharmāṇāṃ dharmatā | utpādād vā tathāgatānām anutpādād vā sadaivaite sattvās tathāgatagarbhā iti |

Tg phi 112a6-7 ji skad du | rigs kyi bu 'di ni chos rnams kyi chos ñid de | de bźin gśegs pa rnams byuṅ yaṅ ruṅ ma byuṅ yaṅ ruṅ ste | 7 sems can 'di dag ni rtag tu de bźin gśegs pa'i sñiṅ po can no źes gsugs pa yin no ||

Takasaki 294-295 It is said: "O noble youth, such is the essential nature of the elements. Whether the Tathāgatas appear in this world, or whether they do not, these living beings are always possessed of the Matrix of the Tathāgata".

T 1611 Rm-Zs 839b11-15 此明何義。依法性依法體。依法

相應依法方便。此法為如是為不

如是。不可思議。一切處依法依

法量依法信。得心淨得心定。彼

不可分別。為實為不實。唯依如

來信。

Rgvbh 73.12-16 yaiva ca^asau dharmatā sā^eva^atra yuktir yoga upāyaḥ paryāyaḥ | evam eva tat syāt | anyathā naiva tat syād iti | sarvatra dharmataiva pratiśaraṇam | dharmataiva yuktiś cittanidhyāpanāya cittasaṃjñāpanāya | sā na cintayitavyā na vikalpayitavya^adhimoktavyā^iti |

Tg phi 112a7-112b1 chos ñid gaṅ yin pa de ñid ni 'dir gaṅ gis de lta bu kho nar 'gyur gyi gźan du mi 'gyur ro źes bya ba'i rigs pa daṅ sbyor ba daṅ thabs yin te | thams cad du sems ṅas par rtogs 1 pa daṅ | sems yaṅ dag par śes pa la ni | chos ñid kyi rtogs pa daṅ | chos ñid kyi rigs pa yin no de ni bsam par mi bya | rnam par brtag par mi bya'i | lhag par mos par bya ba 'ba' źig tu zad do ||

Takasaki 295-296 That which is meant by this 'essential nature' is here synonymous for the 'argument', the mode of prōf and the means [of cognition], in the sense: - such is the real state of things and not otherwise. In any case only the Absolute Essence is the resort for the contemplation of the mind, only the Absolute Essence is the argument for the proper understanding of the mind. This essence itself is not accessible to imagination nor to discrimination. It is accessible only to faith.

T 1611 Rm-Zs 839b15-17 是故偈言 唯依如來信 信於第一義 如無眼目者 不能見日輪

Rgvbh 74.1-2 śraddhayā^eva^anugantavyaṃ paramārthe svayaṃbhuvām | na hy acakṣuḥ prabhādīptam īkṣate sūryamaṇḍalam || 153 ||

Tg phi 112b1-2 raṅ byuṅ rnams kyi don dam de || dad pa ñid kyis rtogs bya yin || ñi ma'i 2 dkyil 'khor 'od 'bar ba || mig med pas ni mthoṅ ba med ||

Takasaki 296 (§2. The 4 Kinds of Individuals to Whom the Faith in this Essence is Necessary.) The Highest Truth of the Buddhas Can be understood only by faith, Indeed, the eyeless one cannot see The blazing disk of the sun. || 153 ||

T 1611 Rm-Zs 839b18-21 此偈明何義。略說一切眾生界中

有四種眾生。不識如來藏如生盲

人。何等為四。一者凡夫。二者

聲聞。三者辟支佛。四者初發菩

提心菩薩。

Rgvbh 74.3-5 samāsata ime catvāraḥ pudgalās tathāgatagarbhadarśanaṃ pratyacakṣuṣmanto vyavasthitāḥ | katame catvāraḥ | yad uta pṛthagjanaḥ śrāvakaḥ pratyekabuddho navayānasaṃprasthitaś ca bodhisattvaḥ |

Tg phi 112b2-3 mdor bsdu na | gaṅ zag bźi po 'di ni de bźin gśegs pa'i sñiṅ po mthoṅ ba la mig daṅ mi ldan par rnam par gźag pa yin te | bźi gaṅ źe na | 'di lta ste | so so 'i skye bo daṅ | ñan thos daṅ | raṅ saṅs 3 rgyas daṅ | theg pa la gsar du źugs pa'i byaṅ chub sems dpa' ste |

Takasaki 296 In brief, there are four kinds of individuals who are defined as being blind with regard to the perception of the Matrix of the Tathāgata. Who are these four? They are namely: 1) the ordinary beings; 2) the Ṥrāvakas; 3) the Pratyekabuddhas; and 4) the Bodhisattvas who have recently entered the Vehicle.

T 1611 Rm-Zs 839b21-24 如聖者勝鬘經中說言。世尊。如

來藏者。於身見眾生非其境界。

世尊。如來藏者。於取四顛倒眾

生非其境界。世尊。如來藏者。

於散亂心失空眾生非其境界故。

Rgvbh 74.5-6 yathā^uktam | agocaro 'yaṃ bhagavaṃs tathāgatagarbhaḥ satkāyadṛṣṭipatitānāṃ viparyāsa^abhiratānāṃ śūnyatā^avikṣiptacittānām iti |

Tg phi 112b3-4 ji skad du | bcom ldan 'das de bźin gśegs pa'i sñiṅ po 'di ni 'jig tshogs la lta bar lhuṅ ba rnams daṅ | phyin ci log la mṅon par 'dod pa rnams daṅ | stoṅ ba ñid las sems rnam par 4 g-yeṅs pa rnams kyi spyod yul ma lags so źes gsuṅs pa bźin no ||

Takasaki 296 It is said: "O Lord, the Matrix of the Tathāgata is not the accessible sphere for those who have fallen into the erroneous conception maintaining the existence of individuality, for those who are attached to delusion, and for those whose mind has deviated from the conception of Non-substantiality".

T 1611 Rm-Zs 839b24-27 此明何義。身見眾生者。謂諸凡

夫。以彼凡夫實無色等五陰諸法

而取以為有我我所。虛妄執著我

我所慢。於離身見等滅諦無漏性

甘露之法。信亦不能。

Rgvbh 74.7-9 tatra satkāyadṛṣṭipatitā ucyante bālapṛthagjanāḥ | tathā hi te 'tyantasāsravaskandha^ādīn dharmān ātmata ātmīyataś ca^upagamya^ahaṃkāramamakāra^abhiniviṣṭāḥ satkāyanirodham anāsravadhātum adhimoktum api na^alam |

Tg phi 112b4-5 de la 'jig tshogs la lta bar lhuṅ ba ni byis pa so so'i skye bo la brjod de | 'di ltar de dag ni gtan du phuṅ po la sogs pa'i chos zag pa daṅ bcas pa rnams la bdag daṅ bdag gi ba ñid du khas blaṅs 5 nas ṅar 'dzin pa daṅ | ṅa yir 'dzin pa la mṅon par źen pas na 'jig tshogs 'gags pa zag pa med pa'i dbyiṅs la lhag par mos par mi nus bdag ste |

Takasaki 297 Here, 'those who have fallen into the erroneous conception maintaining the existence of individuality' are the ordinary beings. Indeed, having fully admitted those elements classified into [5] groups and others, which are possessed of Evil Influences, as being the real Ego and its belongings, they are clinging to the conception of 'Ego' and, 'Mine', and, due to this conception, they cannot believe even in the Immaculate Essence which represents the annihilation of the [conception of the] existence of real individuality.

T 1611 Rm-Zs 839b27-c1 何況出世間一切智境界如來藏能

證能解。無有是處。又取四顛倒

諸眾生者。所謂聲聞辟支佛人。

Rgvbh 74.9-11 kutaḥ punaḥ sarvajñaviṣayaṃ tathāgatagarbham avabhotsyanta iti | na^idaṃ sthānaṃ vidyate | tatra viparyāsa^abhiratā ucyante śrāvakapratyekabuddhāḥ | tat kasmāt |

Tg phi 112b5-6 de dag gis thams cad mkhyen pa'i yul de bźin gśegs pa'i sñiṅ po rtogs par ltag la 'gyur te 'di ni 6 gnas med do || de la phyin ci log la mṅon par dga' ba ni | ñan thos daṅ raṅ saṅs rgyas dag la brjod do || de ci'i phyir źe na |

Takasaki 297 Being so, how is it possible for them to cognize the Matrix of the Tathāgata which is the object accessible only to the Omniscient? There is [absolutely] no rōm for it. Now 'those who are attached to delusion' represent 2) the Ṥrāvakas and 3) the Pratyekabuddhas. Why?

T 1611 Rm-Zs 839c1-7 以彼聲聞辟支佛等應修行如來藏

常。而不修行如來藏以為常。以

顛倒取一切法無常。修行如來藏

無常。樂無常修行。以不知不覺

故。應修行如來藏樂。而不修行

如來藏以為樂。以顛倒取一切法

皆苦。修行如來藏苦。樂苦修

行。以不知不覺故。

Rgvbh 74.11-14 te 'pi hi nitye tathāgatagarbhe saty uttaribhāvayitavye tannityasaṃjñābhāvanāviparyayeṇa^anityasaṃjñābhāvanā^abhiratāḥ | sukhe tathāgatagarbhe saty uttaribhāvayitavye tatsukhasaṃjñābhāvanāviparyayeṇa duḥkhasaṃjñābhāvanā^abhiratāḥ |

Tg phi 112b6-113a1 'di lta ste | de dag kyaṅ de bźin gśegs pa'i sñiṅ po rtag pa ñid du bsgom par bya ba las | slar de rtag pa'i 'du śes su sgon pa las 7 bzlog nas mi rtag par 'du śes su sgom pa la mṅon par dga' ba ñid daṅ | de bźin gśegs pa'i sñiṅ po bde bar bsgom par bya ba las | slar de bde ba'i 'du śes su sgom pa las bzlog nas | sdug bsṅal ba'i 'du śes yoṅs su sgom pa la mṅon par dga' ba ñid 1 || daṅ |

Takasaki 297 Because, although the Matrix of the Tathāgata is to be considered as 'eternal' in its transcendental sense, they indulge in the contemplation of the 'evanescence' [of the phenomena 30)] instead of meditating upon the 'eternity' of the former. Likewise, although the Matrix of the Tathāgata is to be considered as 'blissful' in its transcendental sense, still they indulge in the contemplation of the 'suffering' [of the phenomena] instead of meditating upon the 'bliss' of the former.

T 1611 Rm-Zs 839c7-12 應修行如來藏我。而不修行如來

藏以為我。以顛倒取一切法無

我。修行如來藏無我。樂無我修

行。以不知不覺故。應修行如來

藏淨。而不修行如來藏以為淨。

以顛倒取一切法不淨。修行如來

藏不淨。樂不淨修行。以不知不

覺故。

Rgvbh 74.14-17 ātmani tathāgatagarbhe saty uttaribhāvayitavye tadātmasaṃjñābhāvanāviparyayeṇa^anātmasaṃjñābhāvanā^abhiratāḥ | śubhe tathāgatagarbhe saty uttaribhāvayitavye tacchubhasaṃjñābhāvanāviparyayeṇa^aśubhasaṃjñābhāvanā^abhiratāḥ |

Tg phi 113a1-2 de bźin gśegs pa'i sñiṅ po bdag tu bsgom par bya ba las | slar de la bdag gi 'du śes su sgom pa las bzlog nas | bdag med pa'i 'du śes su sgom pa la dga' ba ñid daṅ | de bźin gśegs pa'i sñiṅ po gtsaṅ bar sgom par 2 bya ba las | slar de la gtsaṅ ba'i 'du śes su sgom pa las bzlog nas | mi gtsaṅ ba'i 'du śes sgom pa la mṅon par dga' ba ñid kyi phyir ro ||

Takasaki 297 Although the Matrix of the Tathāgata is to be regarded as 'the [highest] Unity' they nevertheless cling to the practice of meditation on the idea of 'non-Ego' [of the separate elements] instead of concentrating their mind on the notion of the Unity of the former. And, though the Matrix of the Tathāgata is to be considered as 'pure' in the transcendental sense, they devote themselves to the practice of meditation on the notion of the 'impurity' [of the Phenomenal World] without doing meditation on 'Purity' of the former.

T 1611 Rm-Zs 839c12-15 如是聲聞辟支佛等。一切不能如

實隨順法身修行。以是義故。第

一彼岸常樂我淨法。非彼聲聞辟

支佛等所知境界。

Rgvbh 74.17-19 evam anena paryāyeṇa sarvaśrāvakapratyekabuddhānām api dharmakāyaprāptividhuramārga^abhiratatvād agocaraḥ sa paramanityasukha^ātmaśubhalakṣaṇo dhātur ity uktam |

Tg phi 113a2-3 de ltar rnam graṅs 'dis ni chos kyi sku thob pa daṅ 'gal ba'i lam la mṅon par dga' ba'i phyir mchog tu rtag pa daṅ | bde 3 ba daṅ | bdag daṅ | sdug pa'i mtshan ñid kyi khams de ni ñan thos daṅ | raṅ saṅs rgyas thams cad kyi yaṅ spyod yul ma yin no źes bśad pa yin no ||

Takasaki 297-298 Thus, in such a way, all the Ṥrāvakas and Pratyekabuddhas are attached to the Path which is quite opposite to the realization of the Absolute Body, and hence the Essence [of the Tathāgata] which is characterized as the Supreme Eternity, the Supreme Bliss, the Supreme Unity, and the Supreme Purity, is said not to be accessible to them, too.

T 1611 Rm-Zs 839c15-17 如是樂顛倒無常苦無我不淨相

等。彼如來藏非其境界。如是之

義大般涅槃修多羅中。池水譬喻

廣明此義應知。

Rgvbh 74.19-21 yathā ca sa viparyāsa^abhiratānām anityaduḥkha^anātma^aśubhasaṃjñānāṃ agocaras tathā vistareṇa mahāparinirvāṇasūtre bhagavatā vāpītoyamaṇidṛṣṭāntena prasādhitaḥ |

Tg phi 113a3-4 de ltar phyin ci log la mṅon par dga' ba | mi rtag pa daṅ | sdug bsṅal ba daṅ | bdag med pa daṅ | mi sdug pa'i 4 'du śes can rnams kyi spyod yul ma yin pa de ltar rgyas par yoṅs su mya ṅan las 'das pa chen po'i mdor | bcom ldan 'das kyis rdziṅ gi chu'i nor bu'i dpe rab tu bsgrubs te |

Takasaki 298 About this inaccessibility of the Essence to those who are attached to delusion, i.e. who have the notion of Evenescence, Suffering, Impersonality and Impurity [as the almighty maximum], the Lord has made it clear in detail in the Mahāparinirvāṇa-sūtra with the example of a jewel in the water of a pond.

T 1611 Rm-Zs 839c17-20 彼經中言。迦葉。譬如春時有諸

人等在大池浴乘船遊戲。失琉璃

寶沒深水中。是時諸人悉共入水

心覓是寶。

Rgvbh 74.22-75.1 tad yathā^api nāma bhikṣavo grīṣmakāle vartamāne salilabandhanaṃ buddhvā svaiḥ svair maṇḍanakopabhogair janāḥ salile krīḍeyuḥ | atha tatraiko jātyaṃ vaiḍūryamaṇim antarudake sthāpayet | tatas tasya vaiḍūryasya^arthe sarve te maṇḍanakāni tyaktvā nimajjeyuḥ |

Tg phi 113a4-5 'di lta ste | dge sloṅ dag dper na so ga'i dus la bab pa na | skye bo dag khrus ras bciṅs te | 5 raṅ raṅ gi rgyan daṅ ñe bar spyod pa dag gis chu la rtse'o || de nas der cig gis rigs daṅ ldan pa'i nor bu bai ḍūrya chu'i naṅ du gźag pa daṅ | de nas bai ḍūrya de'i don du de dag thams cad rgyan gźag nas źugs par gyur to ||

Takasaki 298 It runs as follows: "Suppose, for instance, O monks, that in the hot season, the people, putting on the bathing underwear, were playing in the water with various ornaments and equipments for their individual pastime. Suppose then, someone would cast into the water the genuine Vaiḍūrya stone. Thus, in order to get this Vaiḍūrya stone, all the people, leaving aside their ornaments, would dive into the water.

T 1611 Rm-Zs 839c20-23 競捉瓦石草木沙礫。各各自謂得

琉璃珠。歡喜持出乃知非真。是

時寶珠猶在水中。以珠力故水皆

澄清。於是大眾乃見寶珠故在水

下。猶如仰觀虛空月形。

Rgvbh 75.2-4 atha yat tatra^asti śarkaraṃ kaṭhalyaṃ vā tat te maṇir iti manyamānā gṛhītvā mayā labdho maṇir ity utsṛjya^utsṛjya vāpītīre sthitvā na^ayaṃ maṇir iti saṃjñāṃ pravarteyuḥ | tac ca vāpyudakaṃ maṇiprabhāvena tatprabhavena bhrājeta | evaṃ teṣāṃ tadudakaṃ bhrājamānaṃ dṛṣṭvā^aho maṇir iti guṇasaṃjñāṃ pravarteta |

Tg phi 113a5-7 de nas de na yod pa'i gseg ma'am gyo mo de 6 dag la nor bu'o sñam nas bzuṅ ste | bdag gis nor bu rñed do sñam ste phyuṅ ṅo || phyuṅ nas rdziṅ bu'i 'gram du bltas pa na 'di ni nor bu ma yin no sñam pa'i 'du śes rab tu 'jug go || rdziṅ gi chu de yaṅ nor bu'i mthus nor bu'i 'od daṅ 'dra bar snaṅ ṅo || de dag de ltar snaṅ ba'i 7 chu de yaṅ e ma'o nor bu'o sñam du yon tan gyi 'du śes rab tu źugs so ||

Takasaki 298 They would mistake pebbles and gravels in the pond for the real jewel, seize them and draw them out, thinking: I have got a jewel. After having stood on the bank of the pond, they would notice: It is not the real jewel at all! At that moment, the water of that pond would, owing to the power of that jewel, shine as if water itself were shining, and seeing that water sparkling, they would say: O the jewel is still there [in the water], and would notice how that jewel had great quality.

T 1611 Rm-Zs 839c23-28 是時眾中有一智人。以方便力安

徐入水即便得珠。汝等比丘。不

應如是修集無常苦無我想不淨想

等以為真實。如彼諸人各以瓦石

草木沙礫而為寶珠。汝等應當善

學方便在在處處常修我想常樂淨

想。

Rgvbh 75.4-8 atha tatraika upāyakuśalo medhāvī maṇiṃ tattvataḥ pratilabhate | evam eva bhikṣavo yuṣmābhiḥ sarvam anityaṃ sarvaṃ duḥkhaṃ sarvam anātmakaṃ sarvam aśubham iti sarvagrahaṇena bhāvitabhāvitaṃ bahulīkṛtabahulīkṛtaṃ dharmatattvam ajānadbhis tat sarvaṃ ghaṭitaṃ nirarthakam |

Tg phi 113a7-113b1 de nas de la thabs mkhas śiṅ yid gźuṅs pa cig gis nor bu de de kho na bźin du rñyed par gyur to || dge sloṅ dag de bźin du nor bu ltar chos kyi don de kho na mi śes pa khyed kyis thams cad 1 mi rtag pa daṅ | thams cad sdug bsṅal ba daṅ | thams cad bdag med pa daṅ | thams cad mi sdug pa'o źes 'dzin pa thams cad kyis sgom źiṅ | sgom pa lan maṅ du byas śiṅ maṅ du byas pas ñe bar gźag pa de thams cad ni don med do ||

Takasaki 298-299 Thereafter, one who is experienced and clever would really get the jewel out. In the same way, O brethren, ye who are ignorant of the real essence of things, maintaining the general conception that all things are evanescent, that there is only suffering, and that everything is impersonal and impure, practise the meditation [on that conception] repeatedly, and increasingly. But all that was attempted by you, [ye should keep in mind], is [in reality] of no use.

T 1611 Rm-Zs 839c28-840a1 復應當知。先所修集四法相貌悉

是顛倒。欲得真實修諸想者。如

彼智人巧出寶珠。所謂我想常樂

淨想故。

Rgvbh 75.8-12 tasmād bhikṣavo vāpīśarkarakaṭhalyavyavasthitā iva mā bhūta | upāyakuśalā yūyaṃ bhavata | yad yad bhikṣavo yuṣmābhiḥ sarvam anityaṃ sarvaṃ duḥkhaṃ sarvam anātmakaṃ sarvam aśubham iti sarvagrahaṇena bhāvitabhāvitaṃ bahulīkṛtabahulīkṛtaṃ tatra tatraiva nityasukhaśubha^ātmakāni santi^iti vistareṇa paramadharmatattvavyavasthānam ārabhya viparyāsabhūtanirdeśo yathāsūtram anugantavyaḥ |

Tg phi 113b1-4 dge sloṅ bdag de'i phyir rdziṅ de 2 dag gi gseg ma daṅ | gyo mo'i rnam par gnas pa ltar mi 'gyur bar khyed cag thabs la mkhas par gyis śig | dge sloṅ dag khyed kyis gaṅ daṅ gaṅ thams cad mi rtag pa ñid daṅ | thams cad sdug bsṅal ba daṅ | thams cad bdag med pa daṅ | thams cad mi gtsaṅ 3 ba'o źes 'dzin pa thams cad kyis sgom źiṅ sgom pa maṅ du byas śiṅ maṅ du byas pa de daṅ de ñid la rtag pa daṅ | bde ba daṅ | sdug bsṅal daṅ | bdag ñid yod pa yin no źes rgyas par chos kyi de kho na ñid dam par nam par gźag pa las brtsams te phyin ci log tu gyur pa 4 bstan pa ni mdo ji lta ba bźin du rtogs par bya'o ||

Takasaki 299 Therefore, O monks, ye should become skilful in order not to be determined by this [false conception] like the pebbles and gravels in the pond. O monks, with those elements which ye maintain to be in every case evanescent, suffering, impersonal, and impure, and on which ye practise the meditation [on that notion] repeatedly and increasingly, there exists [an essence which represents] the Eternity, the Bliss, the Purity, and the Highest Unity". Thus should be understood in detail, according to the Scripture, the teaching of the incorrectness with regard to the feature of the highest true nature of the elements.

T 1611 Rm-Zs 840a1-2 又散亂心失空眾生者。謂初發心

菩薩。離空如來藏義。

Rgvbh 75.13-14 tatra śūnyatāvikṣiptacittā ucyante navayānasaṃprasthitā bodhisattvās tathāgata- garbhaśūnyatā^arthanayavipranaṣṭāḥ |

Tg phi 113b4 de la stoṅ ba ñid las sems rnam par g-yeṅs pa ni theg pa la gsar du źugs pa'i byaṅ chub sems dpa' stoṅ pa ñid kyi tshul du de bźin gśegs pa'i sñiṅ po las ñams pa dag la brjod do ||

Takasaki 299 Lastly, 'those whose mind has deviated from the conception of Non-substantiality' denotes the Bodhisattvas who have recently entered the Vehicle, [since] they are deprived of [the cognition of] the Matrix of the Tathāgata in regard to the true meaning of Non-substantiality.

T 1611 Rm-Zs 840a3-5 以失變壞物修行。名為空解脫

門。此以何義。初發心菩薩起如

是心。實有法斷滅後時得涅槃。

如是菩薩失空如來藏修行。

Rgvbh 75.14-15 ye bhāvavināśāya śūnyatāvimokṣamukham icchanti sata eva dharmasya^uttarakālam ucchedo vināśaḥ parinirvāṇam iti |

Tg phi 113b4-5 gaṅ dag yod pa'i chos ñid dus 5 phyis rgyun 'chad ciṅ źig pa yoṅs su mya ṅan las 'das pa'o źes dṅos po gźig pa'i phyir stoṅ ba ñid kyi rnam par thar ba'i sgo 'dod pa'am |

Takasaki 299 They are the people who look toward Non-substantiality as the medium of Liberation in order to destroy the substance, thinking that the perfect Nirvāṇa means the Extinction, i.e. the destruction of the elements [for the Phenomenal Existence] in future.

T 1611 Rm-Zs 840a5-7 又復有人以空為有物。我應得

空。又生如是心。離色等法別更

有空。我應修行令得彼空。

Rgvbh 75.15-17 ye vā punaḥ śūnyatā^upalambhena śūnyatāṃ pratisaranti śūnyatā nāma rūpa^ādivyatirekeṇa kaścid bhāvo 'sti yam adhigamiṣyāmo bhāvayiṣyāma iti |

Tg phi 113b5-6 yaṅ gaṅ dag gaṅ źig rtogs par bya ba daṅ | bsgom par bya ba stoṅ ba ñid ces bya ba gzugs la sogs pa las tha dad pa'i dṅos 6 po yod pa yin no źes stoṅ pa ñid la dmigs pas stoṅ pa ñid la brten pa'o ||

Takasaki 299-300 There are also some people among them who think that there is something substantial called 'the Non-substantiality' which is quite different from 'form' and other [elements], and that is the one which we should understand, upon which we should meditate, and, fancying Non-substantiality in this way, they are persuaded of Non-substantiality.

T 1611 Rm-Zs 840a7-10 彼人不知空以何等法是如來藏。

偈言 不空如來藏 謂無上佛法 不相捨離相 不增減一法

Rgvbh 75.17-76.2 tatra katamaḥ sa tathāgatagarbhaśūnyatā^arthanaya ucyate | na^apaneyam ataḥ kiṃcid upaneyaṃ na kiṃcana | draṣṭavyaṃ bhūtato bhūtaṃ bhūtadarśī vimucyate || 154 ||

Tg phi 113b6-7 de la stoṅ ba ñid kyi tshul du brjod pa de bźin gśegs pa'i sñiṅ po gaṅ źe na | 'di la bsal bya ci yaṅ med || gźag par bya ba cuṅ zad med || yaṅ dag ñid la yaṅ dag lta || yaṅ dag mthoṅ 7 nas rnam par grol ||

Takasaki 300 (§3. The True Conception of the Matrix of the Tathāgata as Representing Non-substantiality.) Then how is what is called here '[the cognition of] the Matrix of the Tathāgata in regard to the true meaning of Non-substantiality'? Here there is nothing to be removed And absolutely nothing to be added; The Truth should be perceived as it is, And he who sees the Truth becomes liberated. || 154 ||

T 1611 Rm-Zs 840a11-12 如來無為身 自性本來淨 客塵虛妄染 本來自性空

Rgvbh 76.3-4 śūnya āgantukair dhātuḥ savinirbhāgalakṣaṇaiḥ | aśūnyo anuttarair dharmair avinirbhāgalakṣaṇaiḥ || 155 ||

Tg phi 113b7 rnam dbyer bcas pa'i mtshan ñid can || glo bur dag gis khams stoṅ gi || rnam dbyer med pa'i mtshan ñid can || bla med chos kyis stoṅ ma yin ||

Takasaki 301 The Essence [of the Buddha] is [by nature] devoid Of the accidental [pollutions] which differ from it; But it is by no means devoid of the highest properties Which are, essentially, indivisible from it. || 155 ||

T 1611 Rm-Zs 840a13-15 此偈明何義。不減一法者。不減

煩惱。不增一法者。真如性中不

增一法。以不捨離清淨體故偈言

不相捨離相不增減一法故。

Rgvbh 76.5-7 kim anena paridīpitam | yato na kiṃcid apaneyam asty ataḥ prakṛtipariśuddhāt tathāgatadhātoḥ saṃkleśanimittam āgantukamalaśūnyatāprakṛtitvād asya | na^apy atra kiṃcid upaneyam asti vyavadānanimittam avinirbhāgaśuddhadharmaprakṛtitvāt |

Tg phi 113b7-114a2 'dis ci bstan źe na | gaṅ gi phyir raṅ bźin gyis yoṅs su dag pa de bźin gśegs 1 || pa'i khams 'di las bsal bar bya ba kun nas ñon moṅs pa'i rgyu mtshan ni 'ga' yaṅ med la | glo bur ba'i dri ma daṅ bral ba ni 'di'i raṅ bźin yin pa'i phyir ro || 'di la rnam par byaṅ ba'i rgyu mtshan can gźag par bya ba yaṅ cuṅ zad kyaṅ yod pa ma yin 2 te | rnam par dbye ba med pa'i chos dag pa'i chos ñid ni raṅ bźin yin pa'i phyir ro ||

Takasaki 301 What is explained by this? There is no defiling element which is to be removed from this Essence of the Tathāgata, perfectly purified by nature, since it is by nature devoid of accidental pollutions. Also, there is no purifying element which is to be added to it, since it is by nature indivisible from the pure properties [of the Buddha].

T 1611 Rm-Zs 840a15-19 是故聖者勝鬘經言。世尊。有二

種如來藏空智。世尊。空如來

藏。若離若脫若異一切煩惱藏。

世尊。不空如來藏。過於恆沙不

離不脫不異。不思議佛法故。

Rgvbh 76.7-9 tata ucyate | śūnyas tathāgatagarbho vinirbhāgair muktajñaiḥ sarvakleśakośaiḥ | aśūnyo gaṅgānadīvālikāvyativṛttair avinirbhāgair amuktajñair acintyair buddhadharmair iti |

Tg phi 114a2-3 des na de bźin gśegs pa'i sñiṅ po ni | rnam par dbye ba yod pa | bral śes pa | ñon moṅs pa'i sbubs thams cad kyis ni stoṅ ba yin la | rnam par dbye ba med pa | bral mi śes pa | 3 bsam gyis mi khyab pa'i saṅs rgyas kyi chos gaṅ gā'i kluṅ gi bye ma las 'das pa ni mi stoṅ ṅo źes gsuṅs so ||

Takasaki 301 On account of this point, it is said [in the Scripture]: "The Matrix of the Tathāgata is devoid of all the sheath of Defilements which are differentiated and separated [from the Absolute Essence]. The Matrix of the Tathāgata is by no means devoid of the Buddha's Properties which are indivisible, inseparable [from the Absolute Essence], inconceivable and far beyond the sands of the Gaṅgā in number".

T 1611 Rm-Zs 840a19-22 如是以何等煩惱以何等處無。如

是如實見知名為空智。又何等諸

佛法。何處具足有。如是如實見

知名不空智。如是明離有無二邊

如實知空相。此二偈中明如是

義。

Rgvbh 76.9-11 evaṃ yad yatra na^asti tat tena śūnyam iti samanupaśyati | yat punar atra^avaśiṣṭaṃ bhavati tat sad iha^asti^iti yathābhūtaṃ prajānāti | samāropa^apavāda^antaparivarjanād aparyantaṃ śūnyatālakṣaṇam anena ślokadvayena paridīpitam |

Tg phi 114a3-4 de ltar na gaṅ źig gaṅ na med pa de ni des stoṅ ṅo źes yaṅ dag par rjes su mthoṅ la | gaṅ źig lhag par gyur ba de ni de la rtag par yod do źes yaṅ dag pa ji lta ba 4 bźin du śes so || tshig su bcad pa 'di gñis kyis ni sgro 'dogs pa daṅ skur ba 'debs pa'i mtha' daṅ bral ba'i phyir | phyin ci ma log pa stoṅ pa ñid kyi mtshan ñid bstan to ||

Takasaki 301-302 Thus, wherever something is lacking, this is observed as 'void' in that place, whatever remains there, one knows that this being must exist here: This is really the true [conception of Non-substantioality]. [Thus], by removing the extremities of affirmation and negation, the real characteristic of Non-substantiality is explained by these two verses.

T 1611 Rm-Zs 840a23-26 又眾生若離如是空智。彼人則是

佛境界外名不相應。不得定不得

一心。以是義故。名散亂心失空

眾生。何以故。以離第一義空智

門無分別境界不可得證不可得

見。

Rgvbh 76.12-14 tatra yeṣām itaḥ śūnyatā^arthanayād bahiścittaṃ vikṣipyate visarati na samādhīyate na^eka^agrībhavati tena te śūnyatāvikṣiptacittā ucyante | na hi paramārthaśūnyatājñānamukham antareṇa śakyate 'vikalpo dhātur adhigantuṃ sākṣātkartum |

Tg phi 114a4-5 de la gaṅ źig stoṅ ba ñid kyi tshul 'di las sems phyi rol tu rnam par g-yeṅ źiṅ rnam par 'phro la 5 mñam par mi 'jog ciṅ rtse gcig tu mi 'gyur ba des na de dag stoṅ ba ñid las sems rnam par g-yeṅs pa źes brjod do || de la don dam pa stoṅ ba ñid kyi ye śes med par ni rnam par rtog pa med pa'i dag pa'i dbyiṅs rtogs śiṅ mṅon par 'du bya bar mi nus so |

Takasaki 302 Now, those individuals whose mind has deviated from this principle of Non-substantiality, and, turning in various directions, neither meditates nor concentrates upon it, we call them by this very reason 'those whose mind has deviated from [the true conception of] Non-substantiality. Indeed, without the introduction to the knowledge of the highest truth of Non-substantiality, nobody can attain or realize the non-discriminative Sphere [of the Tathāgata].

T 1611 Rm-Zs 840a26-b2 是故聖者勝鬘經言。世尊。如來

藏智名為空智。世尊。如來藏空

智者。一切聲聞辟支佛等。本所

不見。本所不得。本所不證。本

所不會。世尊。一切苦滅唯佛得

證。壞一切煩惱藏。修一切滅苦

道故。

Rgvbh 76.14-16 idaṃ ca saṃghāya^uktam | tathāgatagarbhajñānam eva tathāgatānāṃ śūnyatājñānam | tathāgatagarbhaś ca sarvaśrāvakapratyekabuddhair adṛṣṭapūrvo 'nadhigantapūrva iti vistaraḥ |

Tg phi 114a5-7 'di la dgoṅs 6 nas gsuṅs pa ni | de bźin gśegs pa'i sñiṅ po'i ye śes ñid ni de bźin gśegs pa rnams kyi stoṅ ba ñid kyi ye śes yin la | de bźin gśegs pa'i sñiṅ po de yaṅ ñan thos daṅ raṅ saṅs rgyas thams cad kyis sṅar ma mthoṅ ma rtogs pa'o źes rgyas par gsuṅs 7 so || dhātoḥ |

Takasaki 302-303 Implying this point, it has been said: "The Wisdom cognizing the Matrix of the Tathāgata is nothing but the Wisdom about Non-substantiality of the Buddhas. And this Matrix of the Tathāgata has never been seen, has never been realized by the Ṥrāvakas and the Pratyekabuddhas" &c.

T 1611 Rm-Zs 840b2-4 如是此如來藏。以法界藏故。身

見等眾生不能得見。已說以身見

相對治真實法界未現前故。

Rgvbh 76.16-18 sa khalv eṣa tathāgatagarbho yathā dharmadhātugarbhas tathā satkāyadṛṣṭipatitānām agocara ity uktaṃ dṛṣṭipratipakṣatvād dharmadhātoḥ |

Tg phi 114a7 de bźin gśegs pa'i sñiṅ po ji ltar chos kyi sku'i sñiṅ po yin pa de ltar ni | 'jig tshogs la lta bar lhuṅ ba rnams kyi spyod yul ma yin par brjod do || chos kyi dbyiṅs ni lta ba'i gñen po yin pa'i phyir ro ||

Takasaki 303 Now, this Matrix of the Tathāgata, inasmuch as it represents the Matrix of the Absolute Essence, is said to be a sphere not accessible to 'those who have fallen into the erroneous conception maintaining the existence of individuality', because the Absolute Essence is an antidote against such erroneous conception.

T 1611 Rm-Zs 840b4-6 又如是出世間法身如來藏。非顛

倒眾生境界。已說以無常等世間

法對治出世間法界未現前故。

Rgvbh 76.18-19 yathā dharmakāyo lokottaradharmagarbhas tathā viparyāsa^abhiratānām agocara ity uktam anitya^ādilokadharmapratipakṣeṇa lokottaradharmaparidīpanāt |

Tg phi 114a7-114b1 ji ltar chos kyi sku 'jig rten las 'das pa'i sñiṅ 1 po yin pa de ltar ni phyin ci log la mṅon par dga' ba rnams kyi spyod yul ma yin no źes brjod do || 'jig rten las 'das pa'i chos kyi sku ni mi rtag pa la sogs pa 'jig rten pa'i chos kyi gñen por bstan pa'i phyir ro ||

Takasaki 303 Inasmuch as it represents the Matrix of the Absolute Body, or the Matrix of the Transcendental Element, it is said not to be accessible to 'those who are attached to delusion' since the Transcendental Element is spoken of as being an antidote against the mundane elements of such nature as evanescence, etc.

T 1611 Rm-Zs 840b6-9 又如是自性清淨法界如來空藏。

非散亂心失空眾生境界。已說以

煩惱垢客塵染。空自性清淨功德

法不相捨離。出世間法身得名

故。

Rgvbh 76.19-77.1 yathā prakṛtipariśuddhadharmagarbhas tathā śūnyatāvikṣiptānām agocara ity uktam āgantukamalaśūnyatāprakṛtitvād viśuddhiguṇadharmāṇām avinirbhāgalokottaradharmakāyaprabhāvitānām iti |

Tg phi 114b1-2 ji ltar chos kyi sku yoṅs su dag pa'i chos kyi sñiṅ po yin pa de ltar 2 ni stoṅ ba ñid las sems rnam par gyeṅs pa rnams kyi spyod yul ma yin no źes brjod do || de rnam par dag pa'i yon tan gyis chos rnam par dbye ba med pa 'jig rten las 'das pa'i chos kyi skus rab tu phye ba rnams ni glo bur gyi dri mas stoṅ ba'i raṅ bźin yin pa'i phyir ro ||

Takasaki 303 [Furthermore], inasmuch as it represents the Matrix of the properties, perfectly pure by nature, [the Matrix of the Tathāgata] is said not to be accessible to 'those whose mind has deviated from Non-substantiality' since the [Buddha's] pure virtuous Properties, being represented by the Transcendental Absolute Body which is indivisible from them, are by nature devoid of accidental pollutions.

T 1611 Rm-Zs 840b9-12 此明何義。又依一味等味法界無

差別智門觀察出世間自性清淨法

身。是名如實知見真如。是故經

說。十住菩薩唯能少分見如來

藏。何況凡夫二乘人等。

Rgvbh 77.2-4 tatra yad ekanayadharmadhātvasaṃbhedajñānamukham āgamya lokottaradharmakāyaprakṛtipariśuddhivyavalokanam idam atra yathābhūtajñānadarśanam abhipretaṃ yena daśabhūmisthitā bodhisattvās tathāgatagarbham īṣat paśyanti^ity uktam |

Tg phi 114b2-4 de la tshul 3 gcig po chos kyi dbyiṅs daṅ tha mi dad pa'i ye śes kyi sgo rtogs nas | 'jig rten las 'das pa'i chos kyi sku'i raṅ bźin gyis yoṅs su dag pa la lta ba gaṅ yin pa 'di ni 'dir gaṅ gis sa bcu la gnas pa'i byaṅ chub sems dpas de bźin gśegs pa'i sñiṅ po cuṅ zad 4 mthoṅ ṅo źes gsuṅs pas yaṅ dag pa ji lta ba bźin gyi ye śes kyis kun mthoṅ bar 'dod do ||

Takasaki 303-304 Here, to perceive that the Transcendental Absolute Body is perfectly pure by nature, by means of the cognition of the unique introduction to the Wisdom which is essentially connected with the Absolute Essence, implies here the True Intuition. On account of this perception, it is said that [even] those Bodhisattvas who are abiding in their 10 Stages can [but] slightly understand the Matrix of the Tathāgata.

T 1611 Rm-Zs 840b13-21 是故偈言 譬如薄雲中 見虛空有日 淨慧諸聖人 見佛亦如是 聲聞辟支佛 如無眼目者 不能觀如來 如盲不見日 所知一切法 有無量無邊 遍虛空法界 無量智能見 諸如來法身 充滿一切處 佛智慧能見 以無量智故

Rgvbh 77.4-8 evaṃ hy āha | chidra^abhre nabhasi^iva bhāskara iha tvaṃ śuddhabuddhi^īkṣaṇair āryair apy avalokyase na sakalaḥ prādeśikībuddhibhiḥ | jñeya^anantanabhastalapravisṛtaṃ te dharmakāyaṃ tu te sākalyena vilokayanti bhagavan yeṣām anantā matir iti ||

Tg phi 114b4-5 de skad du | sprin mthoṅ mkha' la ñi bźin 'dir khyod phyogs gcig blo gros can || blo mig dag pa'i 'phags rnams kyis kyaṅ thams cad mthoṅ ma lags || bcom ldan 'das 5 khyod chos sku gaṅ dag blo gros mtha' yas ba || śes bya mtha' med mkha' dbyiṅs khyab pa de dag gis kun mthoṅ || źes gsuṅs so ||

Takasaki 304 Indeed, thus it is said: "[ O Lord], thou art unable to be seen fully, Just as here the sun, in the sky with torn clouds, Even by the Saints, of pure intellectual vision, Since their intellect is still partial; O Lord, only those whose Wisdom is illimitable Can completely perceive thy Absolute Body Which pervades everything knowable That is infinite like space".

T 1611 Rm-Zs 840b23-26 問曰。真如佛性如來藏義住無障

閡究竟菩薩地。菩薩第一聖人亦

非境界。以是一切智者境界故。

若如是者。何故乃為愚癡顛倒凡

夫人說。答曰。以是義故。略說

四偈

Rgvbh 77.9-11 yady evam asaṅganiṣṭhābhūmipratiṣṭhitānām api parama^āryāṇām asarvaviṣaya eva durdṛśo dhātuḥ | tat kim anena bālapṛthagjanam ārabhya deśitena^iti | deśanāprayojanasaṃgrahe ślokau | ekena praśno dvitīyena vyākaraṇam |

Tg phi 114b5-6 smras pa | gal te de ltar chags pa med pa'i mthar phyin pa'i sa la gnas pa'i 'phags pa'i mchog rnams kyi yaṅ thams cad yul ma 6 yin na | khams 'di lta bar dka' ba des na byis pa so so'i skye bo las brtsams te | bstan pa 'dis ni ci źig bya źe na | bstan pa'i dgos pa sdud pa'i tshigs su bcad pa gñis te | gcig gis ni dris la | gñis pas ni lan bstan pa'o ||

Takasaki 305 (XI. THE PURPOSE OF INSTRUCTION) [Someone may ask]: If this Essence [of the Buddha] is thus so difficult to be cognized inasmuch as it is not fully accessible even to the Saints of the Highest rank who are abiding on the Stage characterized as being completely free from any attachment, then what is the use of this instruction to the ignorant and ordinary beings? [For replying to this question], we have two ślokas summarizing the purpose of instruction. [Of them], one is the question, and the second is the answer.

T 1611 Rm-Zs 840b27-c1 處處經中說 內外一切空 有為法如雲 及如夢幻等 此中何故說 一切諸眾生 皆有如來性 而不說空寂

Rgvbh 77.12-15 śūnyaṃ sarvaṃ sarvathā tatra tatra jñeyaṃ meghasvapnamāyākṛta^ābham | ity uktvaivaṃ buddhadhātuḥ punaḥ kiṃ sattve sattve 'sti^iti buddhair iha^uktam || 156 ||

Tg phi 114b6-7 sprin daṅ rmi lam sgyu bźin de daṅ der || 7 śes bya thams cad rnam kun stoṅ ba źes || gsuṅs nas yaṅ 'dir rgyal rnams sems can la || saṅs rgyas sñiṅ po yod ces ci ste gsuṅs ||

Takasaki 305 (Kārikās 58-59) It has been said here and there [in the Scriptures] That all things are to be known everywhere As being 'unreal', like clouds, [visions in] a dream, and illusions; Whereas, why has the Buddha declared here That the Essence of the Buddha, exists 'in every living being? || 156 ||

T 1611 Rm-Zs 840c2-5 以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如佛性 計身有神我 為令如是等 遠離五種過 故說有佛性

Rgvbh 77.16-19 līnaṃ cittaṃ hīnasattveṣv avajñā bhūtagrāho bhūtadharma^apavādaḥ | ātmasnehaś ca^adhikaḥ pañca doṣā yeṣāṃ teṣāṃ tatprahāṇa^artham uktam || 157 ||

Tg phi 114b7-115a1 sems źum sems can dman la brñas pa daṅ || yaṅ dag mi 'dzin yaṅ dag chos la skur || bdag cag lhag pa'i skyon lṅa gaṅ 1 || dag la || yod pa de dag de spoṅ don du gsuṅs ||

Takasaki 305-306 There are 5 defects [caused by the previous teaching]: The depressed mind, contempt against those who are inferior, Clinging to things unreal, speaking ill of Truth, And besides, affection for one's self. [The teaching about Essence of the Buddha] has been taught In order that those who are possessed of these defects Might get rid of their defects. || 157 ||

T 1611 Rm-Zs 840c6-8 此四行偈以十一偈略釋應知。偈

言 諸修多羅中 說有為諸法 謂煩惱業等 如雲等虛妄

Rgvbh 77.20-78.2 asya khalu ślokadvayasya^arthaḥ samāsena daśabhiḥ ślokair veditavyaḥ |viviktaṃ saṃskṛtaṃ sarvaprakāraṃ bhūtakoṭiṣu | kleśakarmavipāka^arthaṃ megha^ādivad udāhṛtam || 158 ||

Tg phi 115a1-2 tshigs su bcad pa gñis po'di'i don ni mdor bsdus te tshigs su bcad pa bcus rig bar bya ste | yaṅ dag mtha' ni 'dus byas kyis || rnam pa thams cad dben pa ste || ñon moṅs las daṅ rnam smin don || sprin 2 la sogs pa bźin du brjod ||

Takasaki 306 The meaning of these two ślokas is briefly to be known by the following ten verses. It has been said [in the Scriptures] All kinds of phenomena, made by causes and conditions And known in the forms of Defilement, Action and Result, Are, like clouds, etc., deprived of reality. || 158 ||

T 1611 Rm-Zs 840c9-10 煩惱猶如雲 所作業如夢 如幻陰亦爾 煩惱業生故

Rgvbh 78.3-4 kleśā megha^upamāḥ kṛtyakriyā svapna^upabhogavat | māyānirmitavat skandhā vipākāḥ kleśakarmaṇām || 159 ||

Tg phi 115a2 ñon moṅs sprin 'dra bya ba yi || las ni rmi lam loṅs spyod bźin || ñon moṅs las kyi rnam par smin || phuṅ po sgyu ma sprul ba bźin ||

Takasaki 306 The Defilements are like the clouds, Undertaking of Actions is like the enjoyment in a dream; Being the Results made by Defilements and Actions, The Group of elements are like illusions made by magic. || 159 ||

T 1611 Rm-Zs 840c11-12 先已如是說 此究竟論中 為離五種過 說有真如性

Rgvbh 78.5-6 pūrvam evaṃ vyavasthāpya tantre punar iha^uttare | pañcadoṣaprahāṇāya dhātvastitvaṃ prakāśitam || 160 ||

Tg phi 115a2-3 sṅar ni de ltar rnam gźag nas || slar yaṅ bla ma'i rgyud 'dir ni || ñes pa lṅa dag spaṅ ba'i phyir || khams yod ñid 3 ces bstan pa yin ||

Takasaki 306-307 So has it been ascertained 'before'; But now, in this 'ultimate' Doctrine, In order to remove the 5 defects [caused by the previous teaching], It is shown that the Essence of the Buddha exists. || 160 ||

T 1611 Rm-Zs 840c13-14 以眾生不聞 不發菩提心 或有怯弱心 欺自身諸過

Rgvbh 78.7-8 tathā hy aśravaṇād asya bodhau cittaṃ na jāyate | keṣāṃcin nīcacittānām ātma^avajñānadoṣataḥ || 161 ||

Tg phi 115a3 'di ltar de ni ma thos pas || bdag la brñas pa'i ñes pa yis || sems ni źum pa 'ga' źig la || byaṅ chub sems ni skye mi 'gyur ||

Takasaki 307 Indeed, if [the people] have not heard of this teaching, Some of them, being possessed of depressed mind, May have a fault of self-depreciation, and hence, The Will towards the Enlightenment does never arise in them. || 161 ||

T 1611 Rm-Zs 840c15-16 未發菩提心 生起欺慢意 見發菩提心 我勝彼菩薩

Rgvbh 78.9-10 bodhicitta^udaye 'py asya śreyān asmi^iti manyataḥ | bodhyanutpannacitteṣu hīnasaṃjñā pravartate || 162 ||

Tg phi 115a3-4 gaṅ la byaṅ chub sems bskyed pas || bdag ni mchog ces rlom pa na || byaṅ chub sems ma skyes pa la || dman 4 pa'i 'du śes rab tu 'jug |

Takasaki 307 Even if someone has resolved towards Enlightenment, Then he, being proud of it, saying: I am superior to [others], Will produce the notion of inferiority for those Whose mind is not aroused towards Enlightenment. || 162 ||

T 1611 Rm-Zs 840c17-18 如是憍慢人 不起正智心 是故虛妄取 不知如實法

Rgvbh 78.11-12 tasyaivaṃmatinaḥ samyagjñānaṃ na^utpadyate tataḥ | abhūtaṃ parigṛhṇāti bhūtam arthaṃ na vindate || 163 ||

Tg phi 115a4 de ltar sems pa de la ni || yaṅ dag śes pa mi skye ba || des na yaṅ dag mi 'dzin źiṅ || yaṅ dag don ni rig mi 'gyur ||

Takasaki 307 With him who thinks like that, The true knowledge will never arise, and hence, He clings to unreal things [as if they were real] And does not cognize the true meaning. || 163 ||

T 1611 Rm-Zs 840c19-20 妄取眾生過 不知客染心 實無彼諸過 自性淨功德

Rgvbh 78.13-14 abhūtaṃ sattvadoṣās te kṛtrima^āgantukatvataḥ | bhūtaṃ taddoṣanairātmyaṃ śuddhiprakṛtayo guṇāḥ || 164 ||

Tg phi 115a4-5 bcos ma glo bur ba ñid phyir || sems can skyon de yaṅ dag min || yaṅ dag ñes de bdag med pa || yon tan raṅ bźin dag pa 5 yin ||

Takasaki 307-308 [Indeed], the defects of living beings are unreal Because they are non-genuine and accidental But the non-substantiality of such defects is real, That is, the virtues [of living beings], pure by nature. || 164 ||

T 1611 Rm-Zs 840c21-22 以取虛妄過 不知實功德 是故不得生 自他平等慈

Rgvbh 78.15-16 gṛhṇan doṣān asadbhūtān bhūtān apavadan guṇān | maitrīṃ na labhate dhīmān sattva^ātmasamadarśikām || 165 ||

Tg phi 115a5 yaṅ dag min pa'i ñes 'dzin źiṅ || yaṅ dag yon tan skur 'debs pa || glo ldan bdag daṅ sems can ni || mtshuṅs mthoṅ byams pa thob mi 'gyur ||

Takasaki 308 If a man of intelligence perceives [only] That the defects [of living beings] are unreal, And depreciates [their] virtues which are real, He cannot obtain benevolence by which One regards [other] living beings as equal to oneself. || 165 ||

T 1611 Rm-Zs 840c23-25 聞彼真如性 起大勇猛力 及恭敬世尊 智慧及大悲 生增長五法 不退轉平等

Rgvbh 78.17-18 tacchravāj jāyate tv asya protsāhaḥ śāstṛgauravam | prajñā jñānaṃ mahāmaitrī pañcadharma^udayāt tataḥ || 166 ||

Tg phi 115a5-6 'di ltar de ni thos pa las || spro daṅ ston pa bźin gus daṅ || śes rab ye śes byams chen skye || chos lṅa skye phyir de 6 la ni ||

Takasaki 308 On the contrary, if one hears of this teaching, There arises in him great exertion, Respect [for all living beings] as for the Teacher, Intuition, Wisdom, and great Benevolence; These 5 properties having become originated, || 166 ||

T 1611 Rm-Zs 840c26-28 無一切諸過 唯有諸功德 取一切眾生 如我身無異 速疾得成就 無上佛菩提

Rgvbh 78.19-20 niravajñaḥ samaprekṣī nirdoṣo guṇavān asau | ātmasattvasamasnehaḥ kṣipram āpnoti buddhatām || 167 ||

Tg phi 115a6 kha na ma tho med mtshuṅs ltar || skyon med yon tan ldan pa daṅ || bdag daṅ sems can mtshuṅs byas te || saṅs rgyas ñid ni myur du 'thob ||

Takasaki 308-309 He, being free from [self-] depreciation, Obtaining equal regard [for every body], Being devoid of defects and possessed of virtues, Having love, equally for himself and for living beings, Attains the State of Buddha at an early date. || 167 ||

T 1611 Rm-Zs (no chi)

Rgvbh 78.21-22 iti ratnagotravibhāge mahāyāna^uttaratantraśāstre tathāgatagarbha^adhikāraḥ prathamaḥ paricchedaḥ śloka^arthasaṃgrahavyākhyānataḥ samāptaḥ

Tg phi 115a6-7 theg pa chen po rgyud bla ma'i bstan bcos dkon mchog gi rigs rnam par dbye ba las || de bźin gśegs pa'i sñiṅ po'i skabs 7 te tshigs su bcad pa daṅ po'i don gyis bsdus pa'i bśad pa rdzogs so ||

Takasaki 309 Finished is the first Chapter entitled 'the Matrix of the Tathāgata' in the ANALYSIS OF THE GERM OF THE JEWELS, a Treatise on the Ultimate Doctrine of the Great Vehicle, with the commentary [named] 'the Summary of Meaning of the ślokas'.

T 1611 Rm-Zs 841a1-4 論曰。已說有垢如。自此以下說

無垢如應知。無垢如者。謂諸佛

如來。於無漏法界中遠離一切種

種諸垢。轉雜穢身得淨妙身。依

八句義略差別說彼真如性無漏法

身應知。

Rgvbh 79.1-3 uktā samalā tathatā | nirmalā tathatā^idānīṃ vaktavyā | tatra katamā nirmalā tathatā yā^asau buddhānāṃ bhagavatām anāsravadhātau sarva^ākāramalavigamād āśrayaparivṛttir vyavasthāpyate | sā punar aṣṭau pada^arthān adhikṛtya samāsato veditavyā |

Tg phi 115a7-115b1 dri ma daṅ bcas pa'i de bźin ñid bśad zin to ||| da ni dri ma med pa'i de bźin ñid brjod par bya'o || de la dri ma med pa'i de bźin ñid gaṅ źe na | saṅs rgyas bcom ldan 'das rnams kyi zag pa med 1 pa'i dbyiṅs la dri ma'i rnam pa thams cad daṅ bral ba'i phyir gnas yoṅs su gyur ba'i rnam par gźag pa gaṅ yin pa'o || de yaṅ mdor bsdu na don rnam pa brgyad kyi dbaṅ du byas te rig par bya'o ||

Takasaki 310 (CHAPTER II. THE ENLIGHTENMENT) (2. NIRMALĀ TATHATĀ) (XII. GENERAL CHARACTERISTICS OF THE REALITY FREE FROM POLLUTIONS) We have finished the explanation of 'the Reality mingled with Pollutions'. Hereafter, we shall speak of the undefiled Reality. Now, what is this 'Reality free from Pollutions'? It is that which is called 'the Perfect Manifestation of the Basis (i.e. the Germ of the Buddha)', since, in the Immaculate Sphere of the Buddhas, [this Reality] is [absolutely] freed from all kinds of pollutions. And this undefiled Reality is to be known in brief in the reference to the 8 categories [which show its characteristics].

T 1611 Rm-Zs 841a4-7 何等為八偈言 淨得及遠離 自他利相應 依止深快大 時數如彼法

Rgvbh 79.4-7 aṣṭaupada^arthāḥ katame | śuddhiḥ prāptir visaṃyogaḥ svapara^arthas tadāśrayaḥ | gambhīryau dāryamāhātmyaṃ yāvatkālaṃ yathā ca tat || 1 ||

Tg phi 115b1-2 don brgyad gaṅ źe na | dag thob bral ba raṅ gźan don || de brten zab daṅ rgya che 2 daṅ || bdag ñid chen po de yaṅ ni || ji srid dus daṅ ji lta ñid ||

Takasaki 310-311 Then which are the 8 categories? [The Buddhaland is] the purity, the attainment, The liberation [from obscurations], The action on behalf of oneself and others, And the foundation of these two kinds of actions; Being profound, magnificent and magnanimous, It [manifests itself] as long as the world exists, In a manner as it is. || 1 ||

T 1611 Rm-Zs 841a8-10 是名八種句義。次第一偈示現八

種義者。何謂八種。一者實體。

二者因。三者果。四者業。五者

相應。六者行。七者常。八者不

可思議。

Rgvbh 79.8-9 ity ete 'ṣṭau pada^arthā yathāsaṃkhyam anena ślokena paridīpitāḥ | tad yathā svabhāva^artho hetvarthaḥ phala^arthaḥ karma^artho yoga^artho vṛttyartho nitya^artho 'cintya^arthaḥ |

Tg phi 115b2-3 tshigs su bcad pa 'dis ni go rims ji lta ba bźin du don brgyad po'di dag bstan te | 'di lta ste | ṅo bo'i don daṅ | rgyu'i don daṅ | 'bras bu'i don daṅ | las kyi don daṅ | ldan pa'i don daṅ | 'jug pa'i 3 don daṅ | rtag pa'i don daṅ | bsam gyis mi khyab pa'i don no ||

Takasaki 311 Thus, by this verse, these 8 subjects are indicated according to order; namely: 1) the own nature; 2) the cause; 3) the result; 4) the function; 5) the union; 6) the manifestation; 7) the eternal, and 8) the inconceivable character [of Manifestation].

T 1611 Rm-Zs 841a10-15 實體者。向說如來藏不離煩惱藏

所纏。以遠離諸煩惱轉身得清

淨。是名為實體應知。偈言淨

故。是故聖者勝鬘經言。世尊。

若於無量煩惱藏所纏如來藏不疑

惑者。於出無量煩惱藏法身亦無

疑惑故。

Rgvbh 79.9-13 tatra yo 'sau dhātur avinirmuktakleśakośas tathāgatagarbha ity ukto bhagavatā | tadviśuddhir āśrayaparivṛtteḥ svabhāvo veditavyaḥ | yata āha | yo bhagavan sarvakleśakośakoṭigūḍhe tathāgatagarbhe niṣkāṅkṣaḥ sarvakleśakośavinirmuktes tathāgatadharmakāye 'pi sa niṣkāṅkṣa iti |

Tg phi 115b3-5 de la khams gaṅ źig ñon moṅs pa'i sbubs las ma grol ba | de bźin gśegs pa'i sñiṅ po źes brjod pa de rnam par dag pa ni gnas yoṅs su gyur ba'i ṅo bo ñid du rig par bya ste | gaṅ gi phyir bcom 4 ldan 'das gaṅ źig ñon moṅs pa'i sbubs bye ba sñed mtha' dag gis g-yogs pa de bźin gśegs pa'i sñiṅ po la dogs pa ma mchis pa de dag ni ñon moṅs pa mtha' dag gi sbubs las grol ba | de bźin gśegs pa'i chos kyi sku la yaṅ dogs pa ma mchis pa lags so 5 źes gsuṅs pa yin no ||

Takasaki 312-312 1) First of all the Essence [of the Buddhahood], which is called by the Lord 'the Matrix of the Tathāgata' when it is unreleased from the sheath of defilements, is to be understood, when it is 'perfectly purified as the 'own-nature' of the [Reality] characterized as the 'Perfect Manifestation of the Basis'. It is said: "O Lord, one who has no doubt about the Matrix of the Tathāgata as it is concealed under the millions of coverings of all defilements , shall likewise have no doubt about the Absolute Body of the Tathāgata which is freed from the coverings of all defilements".

T 1611 Rm-Zs 841a15-17 因者。有二種無分別智。一者出

世間無分別智。二者依出世間

智。得世間出世間依止行智是名

為因。偈言得故。

Rgvbh 79.13-14 dvividhaṃ jñānaṃ lokottaram avikalpaṃ tatpṛṣṭhalabdhaṃ ca | laukikalokottarajñānam āśrayaparivṛttihetuḥ prāptiśabdena paridīpitaḥ | prāpyate 'nena^iti prāptiḥ |

Tg phi 115b5-6 ye śes ni rnam pa gñis te | 'jig rten las 'das pa'i rnam par rtog pa med pa dnag | de'i rjes las thob pa'i 'jig rten pa'o || 'jig rten pa daṅ 'jig rten las 'das pa'i ye śes gnas yoṅs su gyur ba'i rgyu ni thob pa'i sgras bstan 6 te | 'dis thob bas na thob pa'o ||

Takasaki 312 2) There are two kinds of knowledge. One is the 'Supermundane, non-discriminative [Wisdom]' and the other, the Mundane Wisdom which is acquired afterwards [based on the former] This supermundane and mundane Wisdom is the 'cause' of the Perfect Manifestation of the Basis, and is indicated by the word 'attainment'. [Here] it is called 'attainment' in the sense 'that by which something is attained'.

T 1611 Rm-Zs 841a18-21 果者。即依此得得證智果。是名

為果。偈言遠離故。業者。有二

種遠離。一者遠離煩惱障。二者

遠離智障。如是次第故名遠離。

如是遠離自利利他成就。是名為

業。偈言自他利故。

Rgvbh 79.14-16 tatphalaṃ dvividham | dvividho visaṃyogaḥ kleśa^āvaraṇavisaṃyogo jñeya^āvaraṇavisaṃyogaś ca | yathākramaṃ svapara^arthasaṃpādanaṃ karma |

Tg phi 115b6 de'i 'bras bu ni rnam pa gñis te | ñon moṅs ba'i sgrib pa daṅ bral ba daṅ | śes bya'i sgrib pa daṅ bral ba'i bral ba rnam pa gñis so || go rims bźin du raṅ daṅ gźan du raṅ daṅ gźan gyi don sgrub pa ni las so ||

Takasaki 312-313 3) The 'result' [obtained by] these [two kinds of Wisdom] is the liberation. There are two kinds of liberation, viz. the liberation from the obscurations of defilement, and the liberation form the obscuration on account of the knowable things, respectively. 4) The 'function' is the accomplishment of one's own aim and that of others.

T 1611 Rm-Zs 841a21-25 相應者。自利利他得無量功德。

常畢竟住持。是名相應。偈言相

應故。行常不思議者。謂三種佛

法身。無始世界來作眾生利益常

不休息。不可思議。偈言依止深

快大故。

Rgvbh 79.16-18 tadadhiṣṭhānasamanvāgamo yogaḥ | tribhir gāmbhīryaudāryamāhātmyaprabhāvitair buddhakāyair nityam ā bhagavater acintyena prakāreṇa vartanaṃ vṛttir iti |

Tg phi 115b6-7 de'i rten daṅ ldan pa 7 ni ldan pa'o || zab ba daṅ rgya che ba daṅ bdag ñid chen pos rab tu phye ba saṅs rgyas kyi sku gsum po dag gis 'gro ba ji srid par bsam gyis mi khyab ba'i rnam pas 'jug pa ni 'jug pa'o ||

Takasaki 313 5) |The point that] the foundation of this function is 'provided with' [the immeasurable properties] is [here called] 'union'. 6)-8) The. Manifestation means that [this Perfect Manifestation of the Basis] manifests itself in the forms of three Bodies of the Buddha which are characterized by profundity, magnificence, and magnanimity, respectively, and [manifests] 'eternally' i.e. 'as long as the world exists' and in an 'inconceivable' manner.

T 1611 Rm-Zs 841a25-28 以是義故。略說偈言 實體因果業 及以相應行 常不可思議 名佛地應知

Rgvbh 79.18-20 uddānam | svabhāvahetuphalataḥ karmayogapravṛttitaḥ | tannitya^acintyataś caiva buddhabhūmiṣv avasthitaḥ || 2 ||

Tg phi 115b7-116a1 sdom ni || ṅo bo rgyu daṅ 'bras bu daṅ || las daṅ ldan daṅ 'jug daṅ || de rtag 1 || bsam gyis mi khyab kyis || saṅs rgyas sa ni rnam par gnas ||

Takasaki 313 Summary. The own nature, the cause, and the result, The function, the union, and the manifestation, Its eternal and inconceivable character; By these points, there is the establishment [of the Essence] In Buddhas' Stages. || 2 ||

T 1611 Rm-Zs 841a29-b7 又依實體依因。於佛地中及得彼

方便因故。說三偈 向說佛法身 自性清淨體 為諸煩惱垢 客塵所染污 譬如虛空中 離垢淨日月 為彼厚密雲 羅網之所覆 佛功德無垢 常恆及不變 不分別諸法 得無漏真智

Rgvbh 80.1-5 tatra svabhāva^arthaṃ hetvarthaṃ ca^ārabhya buddhatve tatprāptyupāye ca ślokaḥ | buddhatvaṃ prakṛtiprabhāsvaram iti proktaṃ yad āgantuka- kleśajñeyaghana^abhrajālapaṭalacchannaṃ ravivyomavat | sarvair buddhaguṇair upetam amalair nityaṃ dhruvaṃ śāśvataṃ dharmāṇāṃ tadakalpanapravicayajñāna^āśrayād āpyate || 3 ||

Tg phi 116a1-2 de la saṅs rgyas ñid daṅ de thob pa'i thabs su gyur ba ṅo bo'i don daṅ rgyu'i don las brtsams te tshigs su bcad pa | raṅ bźin 'od gsal źes brjod gaṅ yin ñi ma mkha' bźin glo bur gyi | 2 ñon moṅs śes bya'i sprin tshogs stug po'i sgrib pa yis ni bsgribs gyur ba || dri med saṅs rgyas yon tan kun ldan rtag brtan g-yuṅ druṅ saṅs rgyas ñid || de ni chos la mi rtog rnam 'byed ye śes dag la brten nas 'thob ||

Takasaki 314 (XIII. 8 POINTS ON THE UNDEFILED REALITY) (I.SVABHĀVA & II.HETU) Now, we have one śloka on Buddhahood and the means for its attainment referring to the subjects of 'own nature' and 'cause' respectively. (Kārikā 1) Buddhahood has been spoken of as being radiant by nature, [However] as being covered with the net of the multitude of clouds, In the form of [obstructions on account of] defilements And knowable things which are of accidental nature, Just as the sun and the sky [are often interrupted by clouds Though they are radiant and immaculate, respectively]; This Buddhahood is now eternal, everlasting and constant, Being endowed with all the pure properties of the Buddha, And is attained when the elements [of existence] take resort To the Non-discriminative and Analytical Wisdom. || 3 ||

T 1611 Rm-Zs 841b8-10 此三行偈以四行偈略釋應知。偈

言 佛身不捨離 清淨真妙法 如虛空日月 智離染不二

Rgvbh 80.7-8 buddhatvam avinirbhāgaśukladharmaprabhāvitam |āditya^akāśavaj jñānaprahāṇadvayalakṣaṇam || 4 ||

Tg phi 116a2-3 tshigs su bcad pa 'di'i don ni mdor bsdu na 2 tshigs su bcad pa bźis rig par bya ste | saṅs rgyas ñid ni dbyer med pa || dag pa'i chos kyis rab dbye ba || ñi mkha' bźin du ye śes daṅ || spaṅs pa gñis kyi mtshan ñid do ||

Takasaki 313-314 The meaning of this śloka is to be known in brief by the [following] 4 verses. Buddhahood, which is represented by The indivisible virtuous properties, Has a resemblance to the sun and the sky In both its characters, knowledge and removal. || 4 ||

T 1611 Rm-Zs 841b11-12 過恆沙佛法 明淨諸功德 非作法相應 不離彼實體

Rgvbh 80.9-10 gaṅgātīrarajo 'tītair buddhadharmaiḥ prabhāsvaraiḥ | sarvair akṛtakair yuktam avinirbhāgavṛttibhiḥ || 5 ||

Tg phi 116a3-4 'od gsal byas min dbyer med par || gzugs can gaṅ gā'i kluṅ gi ni || rdul las 4 'das pa'i saṅs rgyas kyi || chos rnams kun daṅ ldan pa ñid ||

Takasaki 314 It is endowed with all the properties of the Buddha, Which are beyond the sands of the Gaṅgā in number, And are radiant and of uncreated nature, And whose manifestations are indivisible [from itself]. || 5 ||

T 1611 Rm-Zs 841b13-14 煩惱及智障 彼法實無體 常為客塵染 是故說雲喻

Rgvbh 80.11-12 svabhāva^apariniṣpattivyāpitva^āgantukatvataḥ | kleśajñeya^āvṛtis tasmān meghavat samudāhṛtā || 6 ||

Tg phi 116a4 raṅ bźin gyis ni ma grub daṅ || khyab daṅ glo bur ba ñid kyis || ñon moṅs śes bya'i sgrib pa de || sprin daṅ 'dra bar brjod pa yin ||

Takasaki 315 Because of their being unreal by nature, Because of their pervadingness and occasionality, The obstructions of defilements and of ignorance Are illustrated as being like clouds. || 6 ||

T 1611 Rm-Zs 841b15-16 遠離彼二因 向二無分別 無分別真智 及依彼所得

Rgvbh 80.13-14 dvaya^āvaraṇaviśleṣahetur jñānadvayaṃ punaḥ | nirvikalpaṃ ca tatpṛṣṭhalabdhaṃ tajñānam iṣyate || 7 ||

Tg phi 116a4-5 sgrib pa gñis daṅ bral ba yi || rgyu ni ye śes gñis yin te || mi rtog pa daṅ de 5 yi ni || rjes thob de ni ye śes 'dod ||

Takasaki 315 The cause of dissolving these two obstructions is Wisdom, Which is again considered as of two kinds, One is the Non-discriminative [Wisdom] And the other is the knowledge, obtained afterwards. || 7 ||

T 1611 Rm-Zs 841b17-19 此偈明何義。向說轉身實體清

淨。又清淨者略有二種。何等為

二。一者自性清淨。二者離垢清

淨。

Rgvbh 80.15-16 yad uktam āśrayaparivṛtteḥ svabhāvo viśuddhir iti tatra viśuddhiḥ samāsato dvividhā | prakṛtiviśuddhir vaimalyaviśuddhiś ca |

Tg phi 116a5 rnam par dag pa ni gnas yoṅs su gyur ba'i ṅo bo ñid yin no || źes brjod pa gaṅ yin pa de la rnam par dag pa ni mdor bsdu na rnam pa gñis te | raṅ bźin gyis rnam par dag pa daṅ | dri ma med pa'i rnam par dag pa'o ||

Takasaki 315 (III. PHALA) It is said that the 'own nature' of the Perfect Manifestation of the Basis is the 'perfect purity '. This purity is here, in short, of two kinds. Namely, I) the 'innate purity'; and 2) 'the purity, as the result of purification'.

T 1611 Rm-Zs 841b19-24 自性清淨者。謂性解脫無所捨

離。以彼自性清淨心體不捨一切

客塵煩惱。以彼本來不相應故。

離垢清淨者。謂得解脫。又彼解

脫不離一切法。如水不離諸塵垢

等而言清淨。以自性清淨心遠離

客塵諸煩惱垢更無餘故。

Rgvbh 80.16-19 tatra prakṛtiviśuddhir yā vimuktir na visaṃyogaḥ prabhāsvarāyāś cittaprakṛter āgantukamala^avisaṃyogāt | vaimalyaviśuddhir vimuktir visaṃyogaś ca vārya^ādīnām iva rajojala^ādibhyaḥ prabhāsvarāyāś cittaprakṛter anavaśeṣam āgantukamalebhyo visaṃyogāt |

Tg phi 116a5-7 de la raṅ bźin 6 gyis rnam par dag pa ni | gaṅ źig rnam par grol ba daṅ bral ba ni ma yin pa ste | sems kyi raṅ bźin 'od gsal ba glo bur gyi dri ma daṅ ma bral ba'i phyir ro || dri ma med pa'i rnam par dag pa ni || rdul la sogs pa la chu la sogs pa bźin du rnam par grol pa daṅ bral ba ste | sems kyi 7 raṅ bźin 'od gsal ba la glo bur gyi dri ma mtha' dag daṅ bral ba'i phyir ro ||

Takasaki 315-316 Of them, 1) 'the innate purity' represents that which is essentially free [from all stains] but actually associated with them, [i.e. Reality mingled with pollutions]. Indeed, the Innate Mind, though being radiant, is not [always] separated from the accidental pollutions. 2) 'The purity, as a result of purification' represents [that which is] essentially free and actually, too, liberated from [all pollutions]. Because, just as water and the like become purified from dirt, impurities, etc., the radiant Innate Mind is completely liberated from the accidental pollutions.

T 1611 Rm-Zs 841b24-28 又依彼果離垢清淨故。說四偈 如清淨池水 無有諸塵濁 種種雜花樹 周匝常圍遶 如月離羅…… 日無雲翳等 無垢功德具 顯現即彼體

Rgvbh 81.1-4 tatra vaimalyaviśuddhau phala^artham ārabhya dvau ślokau | hrada iva vimala^ambuḥ phullapadmakrama^āḍhyaḥ sakala iva śaśāṅko rāhuvaktrād vimuktaḥ | ravir iva jalada^ādikleśanirmuktaraśmi- r vimalaguṇayutatvād bhāti muktaṃ tad eva || 8 ||

Tg phi 116a7-116b1 de la dri ma med pa'i rnam par dag pa'i 'bras bu'i don las brtsams te tshigs su bcad pa | dri med chu ldan rim rgyas padmas khebs pa'i mtsho bźin daṅ || sgra gcan kha nas thar ba'i zla ba ña ba lta bu daṅ || sprin tshogs 1 ñon moṅs dag las grol ba'i ñi ma lta bur ni || dri med yon tan ldan phyir 'od zer snaṅ ldan de ñid do ||

Takasaki 316 Now we have two ślokas about 'the Purity, as a result of purification' with reference to the subject of 'result'. (Kārikās 2-3) Like a pond, filled with pure water, Becomes abundant with flowering lotus gradually, Like the full moon delivered from the jaws of Rāhu, Like the sun, whose rays have been released From the covering of clouds and others, This [Buddhahood], being endowed with pure properties, Manifest itself as being liberated. || 8 ||

T 1611 Rm-Zs 841b29-c1 蜂王美味蜜 堅實淨真金 寶藏大果樹 無垢真金像

Rgvbh 81.5-8 munivṛṣamadhusārahemaratnapravaranidhānamahāphaladruma^ābham | sugatavimalaratnavigraha^agrakṣitipatikāñcanabimbavajjinatvam || 9 ||

Tg phi 116b1 thub ba'i khyu mchog sbraṅ rtsi sñiṅ po daṅ || rin chen gser daṅ gter daṅ ljon pa bźin || dri med rin chen bde gśegs sku daṅ ni || sa bdag gser gyi gzugs 'dra rgyal ba ñid ||

Takasaki 317 This Buddhahood is [also] like the Highest of Sages, Like honey, like the kernel [of corns], like gold, Like a precious store of jewels, like a great fruit-tree, Like an immaculate precious image of the Buddha, Like the Highest Lord of the world, And like a golden statue 24). || 9 ||

T 1611 Rm-Zs 841c2-3 轉輪聖王身 妙寶如來像 如是等諸法 即是如來身

Rgvbh (no san)

Tg phi (no tib)

Takasaki (no eng)

T 1611 Rm-Zs 841c4-6 此四行偈以八行偈略釋應知。偈

言 貪等客煩惱 猶如濁水塵 無分別上智 果法如池水

Rgvbh 81.9-11 asya khalu ślokadvayasya^arthaḥ samāsato 'ṣṭābhiḥ ślokair veditavyaḥ | rāga^ādyāgantukakleśaśuddhir ambuhrada^ādivat | jñānasya nirvikalpasya phalam uktaṃ samāsataḥ || 10 ||

Tg phi 1116b1-2 tshigs 2 su bcad pa gñis po 'di'i don ni mdor bsdu na | tshigs su bcad pa brgyad kyis rig par bya ste || chu mtsho sogs bźin 'dod chags sogs || glo bur ñon moṅs dag pa ni || mdor na mi rtog ye śes kyi || 'bras bu yin par rab tu brjod ||

Takasaki 317 The meaning of these two ślokas, in short, is to be known by the following 8 verses: The result of the Non-discriminative Wisdom In short, is said to be akin to a pond and others, Being pure [as the result of the removal] of Desire and other accidental defilements. || 10 ||

T 1611 Rm-Zs 841c7-8 示現佛法身 一切諸功德 依彼證智果 是故如是說

Rgvbh 81.12-13 sarva^ākāravara^upetabuddhabhāvanidarśanam | phalaṃ tatpṛṣṭhalabdhasya jñānasya paridīpitam || 11 ||

Tg phi 116b2-3 rnam pa kun gyi mchog ldan pa'i || 3 saṅs rgyas sku ni ṅes thob pa || de ni rjes las thob pa yi || ye śes 'bras bu yin par bstan ||

Takasaki 317 [On the other hand], the result of Wisdom, Attained on the basis of the former, is explained As the actual sight of the Buddha's state Possessed of all kinds of excellency. || 11 ||

T 1611 Rm-Zs 841c9-10 貪如濁水塵 淨法雜垢染 可化諸眾生 如繞池藕花

Rgvbh 81.14-15 svaccha^ambuhradavad rāgarajaḥkāluṣyahānitaḥ | vineya^amburuhadhyānavāryabhiṣyandanāc ca tat || 12 ||

Tg phi 116b3 'dod chags rdul ni spaṅ phyir daṅ || gdul bar bya ba'i padma la || bsam gtan chu ni 'bab phyir de || chu daṅ rdziṅ daṅ mtshuṅs pa yin ||

Takasaki 317 It is like a pond filled with shining water Because of its rejecting the dirtiness of the dust of Desire, And because of its sprinkling the water of meditation On the disciples who are like lotus flowers. || 12 ||

T 1611 Rm-Zs 841c11-12 禪定習氣潤 遠離瞋羅…… 以大慈悲水 遍益諸眾生

Rgvbh 81.16-17 dveṣarāhupramuktatvān mahāmaitrīkṛpā^aṃśubhiḥ | jagatspharaṇataḥ pūrṇavimala^indu^upamaṃ ca tat || 13 ||

Tg phi 116b3-4 źe sdaṅ sgra gcan las grol bas || sñiṅ rje 4 byams chen 'od zer gyis || 'gro ba khyab pa'i phyir na de || dri med zla ba ña ba bźin ||

Takasaki 317 It has a resemblance to the immaculate full moon, Since it has been released from the Rāhu of Hatred And since it pervades all the world With the rays of Great Love and Compassion. || 13 ||

T 1611 Rm-Zs 841c13-16 如十五日月 遠離雲羅網 光明照眾生 能除諸幽闇 佛無垢日月 離癡雲羅網 智光照眾生 除滅諸黑闇

Rgvbh 81.18-19 moha^abhrajālanirmokṣāj jagati jñānaraśmibhiḥ | tamovidhamanāt tac ca buddhatvam amala^arkavat || 14 ||

Tg phi 116b4 gti mug sprin las rnam grol bas || 'gro ba ye śes 'od zer gyis || mun pa sel phyir saṅs rgyas ñid || de ni dri med ñi ma bźin ||

Takasaki 318 And this Buddhahood is similar to the immaculate sun, Because of its being free from the clouds of Ignorance, And because of its removing the darkness of the world With the rays of its divine Wisdom. || 14 ||

T 1611 Rm-Zs 841c17-18 得無等等法 能與妙法味 諸佛如蜜堅 遠離蜂……障

Rgvbh 81.20-21 atulyatulyadharmatvāt saddharmarasadānataḥ | phalguvyapagamāt tac ca sugatakṣaudrasāravat || 15 ||

Tg phi 116b4-5 mi mñam mñam pa'i chos ñid phyir || dam chos ro ni 5 sbyin mdzad daṅ || śun pa daṅ ni bral phyir te || bde gśegs sbraṅ rtsi'i sñiṅ po bźin ||

Takasaki 318 Being possessed of the unequalled properties, Bringing forth the essence of the Highest Doctrine, And being free from the outer covering [of Defilements], It is like the Buddha, like honey and the kernel [of grains]. || 15 ||

T 1611 Rm-Zs 841c19-20 真實妙功德 除斷諸貧窮 能與解脫勢 故說金樹喻

Rgvbh 82.1-2 pavitratvād guṇadravyadāridryavinivartanāt | vimuktiphaladānāc ca suvarṇanidhivṛkṣavat || 16 ||

Tg phi 116b5 dag phyir yon tan rdzas kyis ni || dbul ba sel bar byed phyir daṅ || rnam grol 'bras bu smin byed phyir || gser daṅ gter daṅ ljon pa bźin ||

Takasaki 318 Being pure, being freed from the poverty By the richness of its properties, And being the giver of the fruit of Liberation, It is like gold, like a treasure, and a tree, [respectively]. || 16 ||

T 1611 Rm-Zs 841c21-22 法寶真實身 增上兩足尊 勝色畢竟成 故說後三喻

Rgvbh 82.3-4 dharmaratna^ātmabhāvatvād dvipada^agra^adhipatyataḥ | rūparatna^ākṛtitvāc ca tadratnanṛpabimbavat || 17 ||

Tg phi 116b5-6 rin chen chos kyi sku phyir daṅ || rkaṅ gñis 6 bdag po mchog phyir daṅ || rin chen gzugs kyi rnam pa'i phyir || de ni rin chen rgyal gser bźin ||

Takasaki 318 By its body's being made of the jewel of the Doctrine, Its being the Highest Lord of the human beings, And its having the appearance of the most precious form, It is like a precious [image], a king and a golden statue. || 17 ||

T 1611 Rm-Zs 841c23-25 又向說以二種智依自利利他業。

何者為二。一者出世間無分別

智。二者依出世間無分別智。轉

身得身行因遠離煩惱。得證智果

故。

Rgvbh 82.5-6 yat tu dvividhaṃ lokottaram avikalpaṃ tatpṛṣṭhalabdhaṃ ca jñānam āśrayaparivṛtter hetur visaṃyogaphalasaṃjñitāyāḥ | tat karma svaparārthasaṃpādanam ity uktam |

Tg phi 116b6-7 gnas yoṅs su gyur ba 'jig rten las 'das pa rnam par mi rtog pa daṅ | de'i rjes la thob pa ye śes kyi rgyu can bral ba'i 'bras bu'i miṅ can gnas yoṅs su gyur ba'i rgyu yin 7 la | de'i las ni raṅ daṅ gźan gyi don phun sum tshogs pa gaṅ yin par brjod do ||

Takasaki 318-319 (IV. KARMAN) It has been said that the two kinds of Wisdom, viz. the supermundane Non- discriminative Wisdom and the mundane knowledge, obtained afterwards on the basis of the former, are the cause of the Perfect Manifestation of the Basis, which is called 'the result of the liberation' and the 'function' of the Wisdom is the fulfillment of one's own aim and of that of others.

T 1611 Rm-Zs 841c26-842a1 又何者是成就自利。謂得解脫遠

離煩惱障遠離智障。得無障礙清

淨法身。是名成就自身利益。又

何者是成就他利益。既得成就自

身利已。無始世來自然依彼二種

佛身。示現世間自在力行。是名

成就他身利益。

Rgvbh 82.6-9 tatra katamā svaparārthasaṃpat | yā savāsanakleśajñeya^āvaraṇavimokṣād anāvaraṇadharmakāyaprāptir iyam ucyate svārthasampattiḥ | yā tadūrdhvam ā lokād anābhogataḥ kāyadvayena saṃdarśanadeśanāvibhūtvadvayapravṛttir iyam ucyate parārthasaṃpattir iti |

Tg phi 116b7-117a1 de la raṅ daṅ gźan gyi don phun sum tshogs pa gna źe na | gaṅ źig bag chags daṅ bcas pa'i ñon moṅs pa daṅ śes bya'i sgrib pa las thar pa'i phyir daṅ | sgrib pa med pa'i chos kyi sku thob pa 'di ni raṅ 1 || gi don phun sum tshogs par brjod la | gaṅ źig de'i steṅ du 'jig rten ji srid par lhun gyis grub pa sku gñis kyis kun du ston pa daṅ | bstan pa la dbaṅ 'byor ba gñis kyis 'jug pa 'di ni gźan gyi don phun sum mtshogs pa

Takasaki 319 Then, what is the 'fulfillment of one's own aim and of that of others'? That which represents the attainment of the undefiled Absolute Body, as being freed from the obstructions due to Defilements and knowable things along with their potential forces is called the 'fulfillment of one's own aim '. And that which comes after the attainment of the fulfillment of one's own aim, and represents the manifestation, by means of twofold power, viz. I) appearance in the forms of two bodies; and 2) the teaching by means of them, [both of] which continue as long as the world exists, without any effort, it is called the 'fulfilment of the aim of others'.

T 1611 Rm-Zs 842a1-6 又依自利利他。成就業義故。說

四偈 無漏及遍至 不滅法與恆 清涼不變異 不退寂靜處 諸佛如來身 如虛空無相 為諸勝智者 作六根境界

Rgvbh 82.9-14 tasyāṃ svaparārthasaṃpattau karma^artham ārabhya trayaḥ ślokāḥ |anāsravaṃ vyāpyavināśadharmi ca dhruvaṃ śivaṃ śāśvatam acyutaṃ padam | tathāgatatvaṃ gagana^upamaṃ satāmṣaḍindriya^artha^anubhaveṣu kāraṇam || 18 ||

Tg phi 117a1-2 de la las kyi don las brtsams te tshigs su 2 bcad pa gsum ste | zag pa med khyab 'jig med chos can te || brtan źi rtag pa 'pho ba med pa'i gnas || de bźin gśegs pa mkha' bźin dag pa yi || dbaṅ po drug don ñams su myoṅ ba'i rgyu ||

Takasaki 319 About this fulfillment of one's own aim and of that of others, with reference to the subject 'function' we have three ślokas. (Kārikās 4-6) Buddhahood, being the foundation, Immaculate and all-pervading, Of unperishable nature, and everlasting, Quiescent, constant and unchangeable, Is, like space, the cause for the Intelligent To experience the objects through 6 sense-organs. || 18 ||

T 1611 Rm-Zs 842a7-8 示現微妙色 出於妙音聲 令嗅佛戒香 與佛妙法味

Rgvbh 82.15-18 vibhūtirūpa^arthavidarśane sadā nimittabhūtaṃ sukathāśuciśrave | tathāgatānāṃ śuciśīlajighraṇe mahā^āryasaddharmarasa^agravindane || 19 ||

Tg phi 117a2-3 dbaṅ 'byor gzugs don lta daṅ gtam bzaṅ ni || gtsaṅ ma ñan daṅ bde gśegs 3 tshul khrims kyi || dri gtsaṅ snom daṅ 'phags chen dam chos ro || myaṅ daṅ tiṅ 'dzin reg bde ñams myoṅ daṅ ||

Takasaki 319-32 It gives always the cause [for enjoyment] In showing the miraculous apparitional forms, In the pure audition of its perfect preaching, In the pure scent of the Buddhas' morality, In tasting of the taste of the great, sublime and highest Doctrine, || 19 ||

T 1611 Rm-Zs 842a9-10 使覺三昧觸 令知深妙法 細思惟稠林 佛離虛空相

Rgvbh 83.1-4 samādhisaṃsparśasukha^anubhūtiṣu svabhāvagāmbhīryanaya^avabodhane |susūkṣmacintāparamārthagahvaraṃ tathāgatavyoma nimittavarjitam || 20 ||

Tg phi 117a3-4 raṅ gi ṅo bo ñid kyis zab pa'i tshul | rtogs pa'i rgyur gyur źib mor bsams pa na | don dam bde mdzad de bźin gśegs pa ni || nam mkha' bźin du rgyu mtshan rnams 4 daṅ bral ||

Takasaki 320 In the enjoyment of the pleasurable touch of meditation, And in the cognition of doctrine, profound by its nature; [But], being the Highest Truth, the thicket of quite subtle thinking, The Tathāgata himself, like space, is of no visible mark. || 20 ||

T 1611 Rm-Zs 842a11-13 此四行偈以八行偈略釋應知。偈

言 略說二種法 業智應當知 滿足解脫身 清淨真法身

Rgvbh 835-7 asya khalu ślokatrayasya^arthaḥ samāsato 'ṣṭābhiḥ ślokair veditavyaḥ | karma jñānadvayasyaitad veditavyaṃ samāsataḥ | pūraṇaṃ muktikāyasya dharmakāyasya śodhanam || 21 ||

Tg phi 117a4 tshigs su bcad pa gsum po 'di'i don ni mdor bsdu na | tshigs su bcad pa brgyad kyis rig bar bya ste | mdor na ye śes gñis po yi || las su 'di ni śes bya ste || 'gro ba'i sku ni rdzogs pa daṅ || chos gyi sku ni sbyoṅ ba'o ||

Takasaki 320 The meaning of these three ślokas, in brief, is to be known by the following 8 verses. The function of the twofold Wisdom In short, is to be known as follows: [One is] the fulfillment of the Body of [innate] liberation, [The other is] the purification of the Absolute Body. || 21 ||

T 1611 Rm-Zs 842a14-15 解脫身法身 二及一應知 謂無漏遍至 及究竟無為

Rgvbh 83.8-9 vimuktidharmakāyau ca veditavyau dvirekadhā | anāsravatvād vyāpitvād asaṃskṛtapadatvataḥ || 22 ||

Tg phi 117a4-5 rnam grol chos kyi sku dag ni || rnam gñis 5 rnam gcig śes bya ste || zag pa med phyir khyab pa'i phyir || 'dus ma byas pa'i gnas ñid phyir ||

Takasaki 320-321 The Body of innate liberation and the Absolute Body, [Although] being two [in their functions], are to be known as one, Because they are free from passions and all-pervading, And are the immaculate substratum. || 22 ||

T 1611 Rm-Zs 842a16-17 煩惱盡無漏 及習氣滅故 無閡及無障 智遍至應知

Rgvbh 83.10-11 anāsravatvaṃ kleśānāṃ savāsananirodhataḥ | asaṅga^apratighātatvāj jñānasya vyāpitā matā || 23 ||

Tg phi 117a5 ñon moṅs rnams ni bag chags daṅ || bcas pa 'gags phyir zag med de || chags med thogs pa med pa'i phyir || ye śes khyab pa ñid du 'dod ||

Takasaki 321 It is 'free from passions' Since the Defilements are resisted along with impressions; Wisdom is considered as 'pervading' Since it has neither attachment nor hindrance. || 23 ||

T 1611 Rm-Zs 842a18-19 無為以不滅 實體不失故 不失名為本 恆等句解釋

Rgvbh 83.12-13 asaṃskṛtatvam atyantam avināśasvabhāvataḥ | avināśitvam uddeśas tannirdeśo dhruva^adhibhiḥ || 24 ||

Tg phi 117a5-6 gtan du 'jig pa med 6 pa yi || raṅ bźin yin phyir 'dus ma byas || 'jig med chos ni brtan pa ste || bstan sogs rnams kyis 'di bśad do ||

Takasaki 321 The 'absolute immutability' is caused By its nature of imperishability, [Here] 'imperishability' is a general statement, Which is explained by the words, 'everlasting' etc. || 24 ||

T 1611 Rm-Zs 842a20-21 對於恆等句 有四失應知 死無常及轉 不可思議退

Rgvbh 83.14-15 nāśaś caturvidho jñeyo dhruvatva^ādiviparyayāt | pūtir vikṛtir ucchittir acintyanamanacyutiḥ || 25 ||

Tg phi 117a6-7 'jig pa rnam bźir śes bya ste || bstan sogs dag las bzlog phyir ro || myags daṅ rnam 'gyur chad pa daṅ || bsam mi khyab bar 'pho 7 ba ste ||

Takasaki 321 The 'Evanescence' is to be known as of four kinds, Being the counterparts of 'everlasting' and the rest, [They are namely]: 'putridity', 'disease', 'Annihilation' and 'death in an inconceivable way'. || 25 ||

T 1611 Rm-Zs 842a22-24 以無死故恆 以常故清涼 不轉故不變 寂靜故不退 彼究竟足跡 淨智白法體

Rgvbh 83.16-17 tadabhāvād dhruvaṃ jñeyaṃ śivaṃ śāśvatam acyutam | padaṃ tadamalajñānaṃ śukladharma^aspadatvataḥ || 26 ||

Tg phi 117a7 de med phyir ni brtan źi daṅ || rtag daṅ 'pho med śes par bya || dri med śes de dkar po yi || chos kyi rten yin phyir na gnas ||

Takasaki 321 Because of their absence, it is known to be 'Everlasting', 'quiescent', 'constant' and 'unchangeable' And this immaculate Wisdom is the 'substratum' Since it is the support of [all] the pure elements. || 26 ||

T 1611 Rm-Zs 842a25-27 具足色聲等 示現於諸根 如虛空無相 而現色等相 法身亦如是 具六根境界

Rgvbh 83.18-19 yathānimittam ākāśaṃ nimittaṃ rūpadarśane | śabdagandharasaspṛśyadharmāṇāṃ ca śrava^ādiṣu || 27 ||

Tg phi 117a7-117b1 ji ltar rgyu min nam mkha' ni || gzugs mthoṅ ba daṅ sgra daṅ dri || ro daṅ reg daṅ chos rnams ni || thos la sogs pa'i rgyu 1 yin ltar ||

Takasaki 321 Just as space, being itself of no cause, Is the cause of perceiving, hearing and so on Of form, of sounds, of tastes, of smells, Of things touchable and of substances respectively, || 27 ||

T 1611 Rm-Zs (no chi)

Rgvbh 84.1-2 indriya^artheṣu dhīrāṇām anāsravaguṇa^udaye | hetuḥ kāyadvayaṃ tadvad anāvaraṇayogataḥ || 28 ||

Tg phi 117b1 de bźin sku gñis sgrib med pa'i || sbyor bas bstan pa'i dbaṅ don la || zag med pa yi yon tan dag | skye ba yin ni rgyu yin no ||

Takasaki 321-322 In the same way, the twofold [apparitional] Body, On account of its connection with the undefiled character, Is the cause for wise men to give rise to Immaculate virtues in the objects of sense-organs. || 28 ||

T 1611 Rm-Zs 842a28-b7 此偈明何義。經中說言。如虛空

相諸佛亦爾者。此依第一義。諸

佛如來清淨法身自體相不共法

故。作如是說。以是義故。金剛

般若波羅蜜經言。須菩提。於意

云何。可以三十二大人相成就得

見如來不。須菩提言。如我解佛

所說義者。不以相成就得見如

來。佛言。如是如是。須菩提。

不以相成就得見如來。須菩提。

若以相成就觀如來者。轉輪聖王

應是如來。是故非以相成就得見

如來故。

Rgvbh 84.3-5 yad uktam ākāśalakṣaṇo buddha iti tatpāramārthikam āveṇikaṃ tathāgatānāṃ buddhalakṣaṇam abhisaṃdhāya^uktam | evaṃ hy āha | sa ceddvātriṃśan mahāpuruṣalakṣaṇais tathāgato draṣṭavyo 'bhaviṣyat tad rājā^api cakravartī tathāgato 'bhaviṣyad iti |

Tg phi 117b1-2 ji skad du | saṅs rgyas nam mkha'i mtshan ñid do || źes bya ba bśad pa de ni de bźin gśegs pa rnams kyi ma 'dres pa'i don dam pa'i mtshan 2 ñid la dgoṅs nas gsuṅs pa yin te | gaṅ gi phyir gal te skyes bu chen po'i mtshan sum cu rtsa gñis kyis de bźin gśegs pa lta bar gyur na ni | des na 'khor los sgyur ba'i rgyal bo yaṅ de bźin gśegs par 'gyur ro źes gsuṅs so ||

Takasaki 322 (V. YOGA) It is said that the Buddha has the character of space. This refers specially to the absolute and exclusive character of the Buddha. So it is said: "If the Tathāgata could be recognized merely by the 32 marks of a superman, the universal monarch, too, would turn to be a Buddha".

T 1611 Rm-Zs 842b7-13 此明何義。以依如來第一義諦清

淨法身明如是義。又依相應義

故。說二偈 如空不思議 常恆及清涼 不變與寂靜 遍離諸分別 一切處不著 離閡麤澀觸 亦不可見取 佛淨心無垢

Rgvbh 84.5-10 tatra paramārthalakṣaṇe yoga^artham ārabhya ślokaḥ | acintyaṃ nityaṃ ca dhruvam atha śivaṃ śāśvatam atha praśāntaṃ ca vyāpi vyapagatavikalpaṃ gaganavat | asaktaṃ sarvatra^apratighaparuṣasparśavigataṃ na dṛśyaṃ na grāhyaṃ śubham api ca buddhatvam amalam || 29 ||

Tg phi 117b2-3 de la don dam pa'i mtshan ñid kyi 3 ldan pa'i don las brtsams te tshigs su bcad pa | bsam med rtag brtan źi bag yuṅ druṅ ñid || rab tu źi khyab rtog bral nam mkha' bźin || chags med kun tu thogs med rtsub reg spaṅs || blta gzuṅ med dge saṅs rgyas dri ma med ||

Takasaki 322 Now, there is one śloka about the highest character in reference to the subject of 'union'. (Kārikā 7) Being inconceivable, eternal and ever-lasting, Being quiescent, constant, and perfectly pacified, Being all-pervading and apart from discrimination, The pure and immaculate Buddhahood is like space, It has neither attachment nor hindrance anywhere, And, being devoid of rough sensation, It can be neither perceived nor cognized. || 29 ||

T 1611 Rm-Zs 842b14-16 此二行偈以八行偈略釋應知。偈

言 解脫身法身示自利利他 依自利利他 彼處相應義

Rgvbh 84.11.13 atha khalv asya ślokasya^arthaḥ samāsato 'ṣṭābhiḥ ślokair veditavyaḥ | vimuktidharmakāyābhyāṃ svaparārtho nidarśitaḥ | svaparārtha^āśraye tasmin yogo 'cintya^ādibhir guṇaiḥ || 30 ||

Tg phi 117b3-4 tshigs su bcad pa 'di'i don ni 4 mdor bsdu na tshigs su bcad pa brgyad kyis rig par bya ste | rnam grol chos kyi sku dag gis || raṅ daṅ gźan gyi don bstan te || raṅ bźan don rten de la ni || bsam mi khyab sogs yon tan ldan ||

Takasaki 322-323 Now, the meaning of this śloka is, in short, to be known by the following 8 verses. The [fulfillment of] one's own aim and of that of others Are represented by the Bodies of Liberation and of the Absolute; On this foundation of one's own aim and of that of others There is the 'union' of properties, 'inconceivable' and others. || 30 ||

T 1611 Rm-Zs 842b17-18 一切諸功德 不思議應知 以非三慧境 一切種智知

Rgvbh 84.14-15 acintyam anugantavyaṃ trijñāna^aviṣayatvataḥ | sarvajñajñānaviṣayaṃ buddhatvaṃ jñānadehibhiḥ || 31 ||

Tg phi 117b4-5 thams cad mkhyen pa'i ye śes yul || saṅs rgyas śes gsum yul min phyir || 5 ye śes lus can rnams kyis ni || bsam mi khyab par rtogs par bya ||

Takasaki 323 Buddhahood is accessible only to the Wisdom of the Omniscient, And is not the object of the 3 [kinds of ordinary] knowledge, Therefore, it is to be known as 'inconceivable' [Even] for those people of intellect. || 31 ||

T 1611 Rm-Zs 842b19-20 諸眾生佛體 細故非聞境 第一非思思 以出世深密

Rgvbh 84.16-17 śrutasya^aviṣayaḥ saukṣmyāc cintāyāḥ paramārthataḥ | laukya^ādibhāvanāyāś ca dharmatāgahvaratvataḥ || 32 ||

Tg phi 117b5 phra phyir thos pa'i yol min te || don dam yin phyir bsam bya'i min || chos ñid zab phyir 'jig rten pa'i || sgom pa la sogs yul ma yin ||

Takasaki 323 Being of subtle character, it is not the object of study, Being the Highest Truth, it is not the object of thought, And, being the impenetrable Absolute Essence, It is not accessible to the mundane meditation and the like, || 32 ||

T 1611 Rm-Zs 842b21-23 世修慧不知 諸愚癡凡夫 本來未曾見 如盲不矚色 二乘如嬰兒 不見日月輪

Rgvbh 84.18-19 dṛṣṭapūrvaṃ na tad yasmād bālair jātyandhakāyavat | āryaiś ca sūtikāmadhyasthitabāla^arkabimbavat || 33 ||

Tg phi 117b5-6 gaṅ phyir gzugs la dmus loṅ bźin || byis pas de sṅon mthoṅ ma myoṅ || 6 btsas pa'i khyim nas bu chuṅ gis || ñi ma'i gzugs bźin 'phags pas kyaṅ ||

Takasaki 323 Because it has never been seen before by ordinary persons, Like the visible forms for those who are born blind, nor even by the Saints, Like the disk of the sun for infants lying in their mother's bed. || 33 ||

T 1611 Rm-Zs 842b24-25 以不生故常 以不滅故恆 離二故清涼 法性住不變

Rgvbh 84.20-21 utpādavigamān nityaṃ nirodhavigamād dhruvam | śivam etaddvaya^abhāvāc chāśvataṃ dharmatāsthiteḥ || 34 ||

Tg phi 117b6 skye daṅ bral źiṅ rtag pa ste || 'gag pa med phyir brtan pa yin || gñis med phyir na źi ba ste || gyuṅ daṅ chos ñid gnas phyir ro ||

Takasaki 323 It is 'eternal', as it is devoid of birth; It is 'everlasting' since it does not disappear; It is 'quiescent' because it is free from dualism, And is 'constant' because of endurance of Reality. || 34 ||

T 1611 Rm-Zs 842b26-27 證滅故寂靜 一切覺故遍 不住不分別 離煩惱不著

Rgvbh 85.1-2 śāntaṃ nirodhasatyatvād vyāpi sarva^avabodhataḥ | akalpam apratiṣṭhānād asaktaṃ kleśahānitaḥ || 35 ||

Tg phi 117b6-7 rab źi 'gog pa'i bden pa'i phyir || thams cad rtogs phyir khyab pa 7 ñid || gnas pa med phyir rtog med de || ñon moṅs spaṅs phyir chags pa med ||

Takasaki 323 It is 'perfectly pacified' as being the Truth of Extinction, It is 'all-pervading', since it cognizes everything ; It is 'non-discriminative' as it has no insistence; And 'has no attachment' since it rejects defilements. || 35 ||

T 1611 Rm-Zs 842b28 無智障離閡 柔軟離麤澀

Rgvbh 85.3-4 sarvatra^apratighaṃ sarvajñeya^āvaraṇaśuddhitaḥ | paruṣasparśanirmuktaṃ mṛdukarmaṇyabhāvataḥ || 36 ||

Tg phi 117b7 śes bya'i sgrib kun dag bya'i phyir || thams cad du ni thogs pa med || gñis med las su ruṅ ba'i phyir || rtsub ba'i reg daṅ bral ba'i phyir ||

Takasaki 323-324 Being purified from all the obscurations of Ignorance, It 'has no hindrance' in regard to everything [knowable]; Being of soft and light-moving nature, It is 'devoid of rough sensation'. || 36 ||

T 1611 Rm-Zs 842b29-c1 無色不可見 離相不可取 以自性故淨 離染故無垢

Rgvbh 85.5-6 adṛśyaṃ tadarūpitvād agrāhyam animittataḥ | śubhaṃ prakṛtiśuddhatvād amalaṃ malahānitaḥ || 37 ||

Tg phi 117b7-118a1 de gzugs med ciṅ bltar med de || mtshan ma 1 || med phyir gzuṅ du med || deg pa'i raṅ bźin dag pa'i phyir || dri med dri ma spaṅs phyir ro ||

Takasaki 324 Being immaterial, it cannot be perceived, And being of no [visible] mark, it is 'incognizable'; It is 'pure' since it is pure by nature, And is 'immaculate' because of its removal of pollutions. || 37 ||

T 1611 Rm-Zs 842c2-8 此偈明何義。虛空譬喻者。明諸

佛如來無為諸功德不離佛法身。

於所有諸有得不可思議勝大方便

業勝大悲業勝大智業。為與一切

眾生樂相無垢清淨三種佛身。所

謂實佛受法樂佛及化身佛。常不

休息常不斷絕。自然修行。以為

利益一切眾生應知。以不共餘人

唯諸佛如來法身相應故。

Rgvbh 85.7-10 tat punar etad ākāśavad asaṃskṛtaguṇa^avinirbhāgavṛttya^api tathāgatatvam ābhagavater acintyamahā^upāyakaruṇājñānaparikarmaviśeṣeṇa jagaddhitasukha^ādhānanimittam amalais tribhiḥ svābhāvikasāṃbhogikanairmāṇikaiḥ kāyair anuparatam anucchinnam anābhogena pravartata iti draṣṭavyam āveṇikadharmayutatvād iti |

Tg phi 118a1-3 de bźin gśegs pa ñid 'di nam mkha' ltar 'dus ma byas pa'i yon tan daṅ | rnam par dbye ba med par 'jug pa yaṅ srid pa ji srid kyi bar du bsam gyis mi khyab pa thabs 2 chen po daṅ | sñiṅ rje daṅ | śes rab kyis yoṅs su sbyoṅ ba'i khyad par gyis 'gro ba la phan pa daṅ bde ba sgrub pa'i rgyu'i ṅo bo ñid daṅ | rdzogs par loṅs spyod pa daṅ | sprul ba ste | dri ma med pa gsum gyis bar chad med ciṅ rgyun mi 'chad par lhun gyis grub pas 'jug par 3 blta bar bya ste ma 'dres pa'i chos daṅ ldan pa'i phyir ro ||

Takasaki 324 (VI. VÙTTI) Now again it should be known that this Buddhahood, due to its possession of properties uncommon to others, manifests itself, though by means of a manifestation which is inseparable from its immutable qualities like space, still in the forms of three immaculate bodies, viz. 'the Body of Absolute Essence', 'the Body of Enjoyment', and 'the Apparitional Body' with various inconceivable appliances like the Great skilful means, Great Compassion, and Wisdom, in order to be the support of the welfare and happiness of all living beings, as long as the world exists, without cessation, without interruption, and with no effort.

T 1611 Rm-Zs 842c8-13 此明何義。以依此身相應諸行差

別故。說八偈 非初非中後 不破壞不二 遠離於三界 無垢無分別 此甚深境界 非二乘所知 具勝三昧慧 如是人能見

Rgvbh 85.10-15 tatra vṛttyartham ārabhya buddhakāyavibhāge catvāraḥ ślokāḥ | anādimadhya^antam abhinnam advayaṃ tridhā vimuktaṃ vimala^avikalpakam | samāhitā yoginas tatprayatnāḥ paṣyanti yaṃ dharmadhātusvabhāvam || 38 ||

Tg phi 118a3-4 de la 'jug pa'i don las brtsams nas | saṅs rgyas kyi sku rnam par dbye ba'i tshigs su bcad pa 'di bźi ste| thog ma dbus mtha' med ciṅ rnam dbyer med || gñis med gsum bral dri med rnam rtog med || chos dbyiṅs 4 raṅ bźin gaṅ yin de rtogs pa || mñam par gźag pa'i rnal 'byor ba yis mthoṅ ||

Takasaki 324-325 So, with reference to this subject of 'manifestation' there are 4 ślokas about the distinction of [three kinds of] Buddha's Body. (Kārikās 8-11) That which has neither beginning, middle nor end, Is indivisible, non-dual, liberated in three ways, Immaculate and non-discriminative,... That represents the nature of the Absolute Essence, And is perceived by the Saints, Who are concentrating their mind, striving after it; || 38 ||

T 1611 Rm-Zs 842c14-17 出過於恆沙 不思議功德 唯如來成就 不與餘人共 如來妙色身 清淨無垢體 遠離諸煩惱 及一切習氣

Rgvbh 85.16-86.2 ameyaga?gāsikatā^ativṛttair guṇair acintyair asamair upetaḥ | savāsanā^unmūlitasarvadoṣa- s tathāgatānām amalaḥ sa dhātuḥ || 39 ||

Tg phi 118a4 gźal med gaṅ gā'i byed ma las 'das pa || bsam med mñam med yod tan rnams daṅ ldan || de bźin gśegs pa'i dri med dbyiṅs de ni || bag chags bcas pa'i ñes pa rnam spaṅs pa ||

Takasaki 325 This [Absolute Essence] is nothing but the pure Essence of the Tathāgatas, Which is endowed with properties, inconceivable, unequalled, Innumerable, and surpassing the sands of the Gaṅgā in number And has rooted out all the defects along with impressions. || 39 ||

T 1611 Rm-Zs 842c18-21 種種勝妙法 光明以為體 令眾生解脫 常無有休息 所作不思議 如摩尼寶王 能現種種形 而彼體非實

Rgvbh 86.3-6 vicitrasaddharmamayūkhavigrahair jagadvimokṣa^arthasamāhṛta^udyamaḥ | kriyāsu cintāmaṇirājaratnavadvicitrabhāvo na ca tatsvabhāvavān || 40 ||

Tg phi 118a5 sna tshogs dam chos 'od zer mṅa' ba'i skus || 'gro ba'i rnam grol don grub la brtson pa || mdzad pa yid bźin nor bu'i rgyal bźin te || sna tshogs dṅos dan gde yi raṅ bźin min ||

Takasaki 325 One who exerts in concentrating for the liberation of the world, With the body in the form of different coloured rays of the Highest Doctrine, Has a resemblance, in his acts, to the king of wish-fulfilling gems, Appearing in various forms, which, however, have not their own substance 99). || 40 ||

T 1611 Rm-Zs 842c22-25 為世間說法 示現寂靜處 教化使淳熟 授記令入道 如來鏡像身 而不離本體 猶如一切色 不離於虛空

Rgvbh 86.7-10 lokeṣu yac chāntipatha^avatāraprapācana^avyākaraṇe nidānam | bimbaṃ tad apy atra sadā^avaruddham ākāśadhātāv iva rūpadhātuḥ || 41 ||

Tg phi 118a5-6 'jig rten źi ba'i lam la 'jug pa daṅ || rab tu smin daṅ luṅ ston rgyu yi gzugs || gaṅ 6 yin de yaṅ 'dir ni rtag gnas te || nam mkha'i khams su gzugs kyi khams bźin no ||

Takasaki 325-326 That which is the cause, in various worlds, For advancing into the Quiescent Path, For bringing to full development and for giving prophecy, That is the Apparitional Form [of the Buddha], Which also abides always in the Absolute Essence, As the visible forms in the element of space. || 41 ||

T 1611 Rm-Zs 842c26-843a1 此八行偈以二十五偈略釋應知。

偈言 向說佛法身 及一切種智 自在與涅槃 及第一義諦 不可思議法 應供等功德 唯自身內證 應當如是知

Rgvbh 86.11-13 eṣāṃ khalu caturṇāṃ ślokānāṃ piṇḍa^artho viṃśatiślokair veditavyaḥ | yat tad buddhatvam ity uktaṃ sarvajñatvaṃ svayaṃbhuvām | nirvṛtiḥ parama^acintyaprāptiḥ pratyātmaveditā || 42 ||

Tg phi 118a6-7 tshigs su bcad pa bźi po 'di'i don ni | tshigs su bcad pa ñi śus rig par bya ste | raṅ 'byuṅ rnams kyi thams cad mkhyen || saṅs rgyas ñid ces gaṅ brjod pa || 7 mchog tu mya ṅan 'das bsam med || dgra bcom so so'i bdag gyur pa ||

Takasaki 326 The summarized meaning of these 4 ślokas are to be known by the following 20 verses: That which is called Buddhahood Is the Omniscience of the Self-born, The highest Nirvāṇa, and the inconceivable Arhatship, Which is realized through self-introspection. || 42 ||

T 1611 Rm-Zs 843a2-3 彼三身差別 實法報化等 所謂深快大 無量功德身

Rgvbh 86.14-15 tatprabhedas tribhiḥ kāyair vṛttiḥ svābhāvika^ādibhiḥ | gāmbhīrya^audāryamāhātmyaguṇadharmaprabhāvitaiḥ || 43 ||

Tg phi 118a7 de dbye zab daṅ rgya che daṅ || bdag ñid chen po'i yon tan gyi || chos kyis rab phye raṅ bźin la || sogs pa'i sku gsum dag gis 'jug |

Takasaki 326 This [Buddhahood] manifests itself in the variety Of three Bodies, the Body of the Absolute Essence, etc., Represented by the quality of Profundity, Of Magnificence, and of Magnanimity, [respectively]. || 43 ||

T 1611 Rm-Zs 843a4-5 明實體身者 謂諸佛法身 略說五種相 五功德應知

Rgvbh 86.16-17 tatra svābhāvikaḥ kāyo buddhānāṃ pañcalakṣaṇaḥ | pañca^ākāraguṇa^upeto veditavyaḥ samāsataḥ || 44 ||

Tg phi 118a7-118b1 de la saṅs rgyas rnams kyi ni || ṅo 1 bo ñid sku mtshan ñid lṅa || mdor na yon tan lṅa daṅ ni || ldan pa ñid du rig par bya ||

Takasaki 326 (a. The Body of the Absolute Essence.) Here, the Body of the Absolute Essence Of the Buddha, in short, is to be known As of five characteristics, And being possessed of five kinds of properties. || 44 ||

T 1611 Rm-Zs 843a6-7 無為無差別 遠離於二邊 出離煩惱障 智障三昧障

Rgvbh 86.18-19 asaṃskṛtam asaṃbhinnam antadvayavivarjitam | kleśajñeyasamāpattitraya^āvaraṇaniḥsṛtam || 45 ||

Tg phi 118b1 'dus ma byas śiṅ rnam dbyer med || mtha' gñis dag ni rnam par spaṅ || ñon moṅs śes bya'i sñoms 'jug gis || sgrib gsum las ni ṅes grol te ||

Takasaki 326 It is 'immutable' and 'indivisible' Is 'devoid of the two extremities' And is 'delivered from the 3 Obstructions' Of defilement, ignorance and distraction. || 45 ||

T 1611 Rm-Zs 843a8-9 以離一切垢 故聖人境界 清淨光明照 以法性如是

Rgvbh 87.1-2 vaimalyād avikalpatvād yogināṃ gocaratvataḥ | prabhāsvaraṃ viśuddhaṃ ca dharmadhātoḥ svabhāvataḥ || 46 ||

Tg phi 118b1-2 dri med rnam par rtog med daṅ || rnal 'byor rnams kyi yul yin phyir || chos dbyiṅs ṅo bo ñid kyis ni || dag pa'i phyir ni 'od gsal ba ||

Takasaki 327 Being free from all stains and thought-construction, And being accessible to the Saints, It is 'radiant and pure' Owing to the nature of the Absolute Essence. || 46 ||

T 1611 Rm-Zs 843a10-11 無量阿僧祇 不可數思議 無等諸功德 到第一彼岸

Rgvbh 87.3-4 aprameyair asaṃkhyeyair acintyair asamair guṇaiḥ | viśuddhipāramīprāptair yuktaṃ svābhāvikaṃ vapuḥ || 47 ||

Tg phi 118b2 gźal med graṅs med bsam med pa || mñam med dag pa'i mthar thug pa || yon tan rnams daṅ yaṅ dag par || ṅo bo ñid kyi sku ldan te ||

Takasaki 327 'Immeasurable', 'innumerable', 'inconceivable', 'incomparable' And representing 'the highest point of purity'; The Body of the Absolute Essence is endowed With these [5] kinds of virtuous qualities. || 47 ||

T 1611 Rm-Zs 843a12-14 實法身相應 以快不可數 非思量境界 及遠離習氣 無邊等佛法 次第不離報

Rgvbh 87.5-6 udāratvād agaṇyatvāt tarkasya^agocaratvataḥ | kaivalyād vāsanā^ucchitter aprameyād ayaḥ kramāt || 48 ||

Tg phi 118b2-3 rgya che'i phyir daṅ graṅs 3 med phyir || rtog ge'i yul ni min phyir daṅ || 'ba' źig bag chags bcas spaṅs phyir || gźal med la sogs go rims bźin ||

Takasaki 327-328 Being magnificent and numberless, Being inaccessible to investigation, Being unique and devoid of the defiling forces, It is 'immeasurable' and so on, respectively. || 48 ||

T 1611 Rm-Zs 843a15-17 受種種法味 示現諸妙色 淨慈悲習氣 無虛妄分別 利益諸眾生 自然無休息

Rgvbh 87.7-8 vicitradharmasaṃbhogarūpadharma^avabhāsataḥ | karuṇāśuddhiniṣyandasattva^artha^asraṃsanatvataḥ || 49 ||

Tg phi 118b3-4 sna tshogs chos la rdzogs loṅs spyod || raṅ bźin chos ni snaṅ phyir daṅ || thugs rje dag pa'i rgyu mthun pa || 'gro den rgyun mi 'chad phyir 4 daṅ ||

Takasaki 328 (b. The Body of Enjoyment.) It manifests itself the Doctrine, owing to its nature Of enjoying the Doctrine in various forms; Being the natural outflow of pure Compassion, It works uninterruptedly for the sake of living beings; || 49 ||

T 1611 Rm-Zs 843a18-20 如如意寶珠 滿足眾生心 受樂佛如是 神通力自在 此神力自在 略說有五種

Rgvbh 87.9-10 nirvikalpaṃ nirābhogaṃ yathā^abhiprāyapūritaḥ | cintāmaṇiprabhāvarddheḥ sāṃbhogasya vyavasthitiḥ || 50 ||

Tg phi 118b4 rnam par rtog med lhun grub par || 'dod pa ji bźin yoṅs skoṅ phyir || yid bźin nor bu'i rdzu 'phrul gyis || rdzogs par loṅs spyod rnam par gnas ||

Takasaki 328 It fulfils the aim according to the wish Without thought-construction and with no effort; [By these points] the Body of Enjoyment is characterized Due to its power like that of the wish-fulfilling gems. || 50 ||

T 1611 Rm-Zs 843a21-23 說法及可見 諸業不休息 及休息隱沒 示現不實體 是名要略說 有五種自在

Rgvbh 87.11-12 deśane darśane kṛtya^āsraṃsane 'nabhisaṃskṛtau | atatsvabhāva^ākhyāne ca citratā^uktā ca pañcadhā || 51 ||

Tg phi 118b4-5 brjod ston mdzad rgyun mi chad daṅ || mṅon par 'du byed med pa daṅ || de yi ṅo bo mi ston la || 5 'dir ni sna tshogs rnam lṅar brjod ||

Takasaki 328 In teaching, in the visible form, in acting ceaselessly, And acting with no artificial effort, And in its appearance of illusion, The variety of [its manifestation] is said to be 5-fold. || 51 ||

T 1611 Rm-Zs 843a24-26 如摩尼寶珠 依種種諸色 異本生諸相 一切皆不實 如來亦如是 方便力示現

Rgvbh 87.13-14 raṅgapratyayavaicitryād atadbhāvo yathā maṇeḥ | sattvapratyayavaicitryād atadbhāvas tathā vibhoḥ || 52 ||

Tg phi 118b5 ji ltar tshon ni sna tshogs kyis || nor bu de dṅos mi snaṅ ltar || de bźin 'gro rkyen sna tshogs pas || khyab bdag de dṅos min par snaṅ ||

Takasaki 328-329 Just as a gem, being dyed with various colours, Does not make manifest its real essence; Similarly, the Lord never shows its real nature, Though it appears in various forms, according to the conditions of the living beings. || 52 ||

T 1611 Rm-Zs (no chi)

Rgvbh 87.15-16 mahākaruṇayā kṛtsnaṃ lokam ālokya lokavit | dharmakāyād aviralaṃ nirmāṇaiś citrarūpibhiḥ || 53 ||

Tg phi 118b5-6 thugs rje chen pos 'jig rten mkhyen || 'jig rten kun la gzigs nas ni || chos kyi sku 6 las ma g-yos par || sprul ba'i raṅ bźin sna tshogs kyis ||

Takasaki 329 (c. The Apparitional Body.) [The Buddha], being the knower of the world, Perceiving fully the world, with Great Compassion, Manifests himself in various apparitional forms, Without being separated from his Absolute Body. || 53 ||

T 1611 Rm-Zs 843a27-28 從兜率陀退 次第入胎生 習學諸伎藝 嬰兒入王宮

Rgvbh 87.17-18 jātakāny upapattiṃ ca tuṣiteṣu cyutiṃ tataḥ | garbha^avakramaṇaṃ janma śilpasthānāni kauśalam || 54 ||

Tg phi 118b6 skye ba mṅon par skye ba daṅ || dga' ldan nas ni 'pho ba daṅ || lhums su 'jug daṅ bltams pa daṅ || bzo yi gnas la mkhas pa daṅ ||

Takasaki 329 The [various] previous births, The birth in the Tuṣita-heaven, and descent from it, The entrance into the womb, and the birth [in this world], The skilfulness in various arts and works, || 54 ||

T 1611 Rm-Zs 843a29-b2 厭離諸欲相 出家行苦行 推問諸外道 往詣於道場 降伏諸魔眾 成大妙覺尊

Rgvbh 88.1-2 antaḥpuraratikrīḍāṃ naiṣkramyaṃ duḥkhacārikām | bodhimaṇḍa^upasaṃkrāntiṃ mārasainyapramardanam || 55 ||

Tg phi 118b6-7 btsun mo'i 'khor gyis dgyes rol daṅ || des 'byuṅ 7 dka' ba spyod pa daṅ || byaṅ chub sñiṅ por gśegs pa daṅ || bdud sde 'joms daṅ rdzogs par ni ||

Takasaki 329-330 Pleasurable entertainments among ladies in the harem, The renouncement of the world, practice of asceticism, Passage to the Excellent Seat of Enlightenment, The conquest over the army of Evil Demons, || 55 |

T 1611 Rm-Zs 843b3-4 轉無上法輪 入無餘涅槃 於不清淨國 現如是等事

Rgvbh 88.3-4 saṃbodhiṃ dharmacakraṃ ca nirvāṇa^adhigamakriyām | kṣetreṣv apariśuddheṣu darśayaty ā bhavasthiteḥ || 56 ||

Tg phi 118b7 byaṅ chub chos kyi 'khor lo daṅ || mya ṅan 'das par gśegs mdzad rnams || yoṅs su ma dag źiṅ rnams su || srid pa ji srid gnas par ston ||

Takasaki 330 The [acquisition of] Enlightenment, Setting into motion the wheel of the Doctrine, And the departure into Nirvāna; . . . all of them He shows in the impure worlds, as long as they exist. || 56 ||

T 1611 Rm-Zs 843b5-7 世間無休息 宣說無常苦 無我寂靜名 方便智慧力 令彼諸眾生 厭離三界苦

Rgvbh 88.5-6 anityaduḥkhanairātmyaśāntiśabdair upāyavit | udvejya tribhavāt sattvān pratārayati nirvṛtau || 57 ||

Tg phi 118b7-119a1 mi 1 || rtag sdug bsṅal bdag med daṅ || źi ba'i sgra yis thabs mkhyen pas || sems can srid gsum skyo bskyed nas || mya ṅan 'das la rab 'jug mdzad ||

Takasaki 330 [The Buddha], the knower of means, creates an aversion To the Three Worlds among the living beings By the words, 'evanescent', 'suffering', 'non-substantial'; And by the word 'quiescent' he leads them into Nirvāṇa. || 57 ||

T 1611 Rm-Zs 843b8-13 後入於涅槃 以入寂靜道 諸聲聞人等 有是虛妄相 言我得涅槃 法華等諸經 皆說如實法 般若方便攝 迴先虛妄心 令淳熟上乘 授妙菩提記 微細大勢力

Rgvbh 88.7-10 śāntimārga^avatīrṇāṃś ca prāpyanirvāṇasaṃjñinaḥ saddharmapuṇḍarīka^ādidharmatattvaprakāśanaiḥ || 58 || pūrvagrahān nivartyaitān prajñā^upāyaparigrahāt | paripācya^uttame yāne vyākaroty agrabodhaye || 59 ||

Tg phi 119a1-2 źi ba'i lam la rab źugs pa || mya ṅan 'das thob 'du śes can || dam chos padma dkar la sogs || 2 chos kyi de ñid bstan pa yis || de dag ṅar 'dzin las bzlog ste || thabs daṅ śes rab yoṅs bzuṅ bas || theg pa mchog la smin mdzad de || byaṅ chub mchog tu luṅ ston to ||

Takasaki 330-331 Those who have entered the way to Quiescence, And who imagine that they have attained Nirvāṇa, Them he diverts from their former prejudice, Through the teaching of the True Doctrines In the Saddharmapuṇḍarīka and other Sūtras, And, embracing Wisdom and Skilful Means, Makes them mature in the Ultimate Vehicle, And gives prophecy for them to attain the Highest Enlightenment. || 58-59 ||

T 1611 Rm-Zs 843b14-15 令愚癡眾生 過嶮難惡道 深快及以大 次第說應知

Rgvbh 88.11-12 saukṣmyāt prabhāvasaṃpatter bālasārtha^ativāhanāt | gāmbhīrya^audāryamāhātmyam eṣu jñeyaṃ yathākramam || 60 ||

Tg phi 119a2-3 zab daṅ mthu ni sna tshogs daṅ || byis pa don mthun rab 'dren phyir || 'di dag graṅ bźin 3 zab pa daṅ || rgya che'i bdag ñid cher śes bya ||

Takasaki 331 Being subtle, accomplishing the power And toiling excessively for the company of ordinary beings, In these points [the Buddha] should be known, respectively, As the Profound, the Magnificent and the Magnanimous. || 60 ||

T 1611 Rm-Zs 843b16-18 初法身如來 第二色身佛 譬如虛空中 有一切色身 於初佛身中 最後身亦爾

Rgvbh 88.13-14 prathamo dharmakāyo 'tra rūpakāyau tu paścimau | vyomni rūpagatasya^iva prathame 'ntyasya vartanam || 61 ||

Tg phi 119a3 'di ni daṅ po'i chos sku ste || phyi ma dag ni gzugs kyi sku || nam mkha' la ni gzugs gnas bźin || daṅ po la ni tha ma gnas ||

Takasaki 331 Here, the first Body is the Absolute Body, And the latter two are the Bodies in visible forms, These latter appear on the basis of the former, As the visible forms appear in space. || 61 ||

T 1611 Rm-Zs 843b19-24 自此以下。即依如是三種佛三

身。為樂眾生利益眾生。略說二

偈 世尊體常住 以修無量因 眾生界不盡 慈悲心如意 智成就相應 法中得自在 降伏諸魔怨 體寂靜故常

Rgvbh 88.15-89.2 tasyaiva kāyatrayasya jagaddhitasukha^ādhānavṛttau nitya^artham ārabhya ślokaḥ | hetvānantyāt sattvadhātvakṣayatvāt kāruṇyarddhijñānasaṃpattiyogāt | dharma^eśvaryān mṛtyumāra^avabhaṅgān naiḥsvābhāvyāc chāśvato lokanāthaḥ || 62 ||

Tg phi 119a3-4 sku gsum po ni 'di dag ñid kyis 'gro ba la phan pa daṅ bde ba sgrub pa 'jug pa rtag pa'i 4 don las brtsams nas tshigs su bcad pa || rgyu mtha' yas daṅ sems can mi zad daṅ || brtse daṅ 'phrul daṅ mkhyen daṅ phun tshogs ldan || chos kyi dbaṅ phyug 'chi ba'i bdud bcom daṅ || ṅo bo med phyir 'jig rten mgon po rtag ||

Takasaki 331-332 (VII. NITYA) Now this threefold Body made manifest in order to be the support for the weal and happiness of the world, has an 'eternal' character [in its manifestation]. With reference to this subject, we have one śloka. (Kārikā 12) Having infinite causes [for the attainment of his state], Having an endless number of living beings to convert, Being endowed with Compassion, Miraculous Powers, Wisdom and Bliss, Governing all the elements, vanquishing the demon of Death, And representing non-substantiality, The lord of the World is eternal. || 62 ||

T 1611 Rm-Zs 843b25-27 此二行偈以六行偈略釋應知。偈

言 棄捨身命財 攝取諸佛法 為利益眾生 究竟滿本願

Rgvbh 89.3-5 asya piṇḍa^arthaḥ ṣaḍbhiḥ ślokair veditavyaḥ | kāyajīvitabhogānāṃ tyāgaiḥ saddharmasaṃgrahāt | sarvasattvahitāya^ādipratijñā^uttaraṇatvataḥ || 63 ||

Tg phi 119a4-5 'di'i bsdus pa'i don tshigs su bcad pa drug 5 gis rig par bya ste || lus daṅ srog daṅ loṅs spyod rnams || btad nas dam chos 'dzin phyir daṅ || sems can kun la phan pa'i phyir || daṅ po'i dam bcas mthar 'byin phyir ||

Takasaki 332 The summarized meaning of this [śloka] is to be known by the following 6 verses. Casting off his body, life and property, He has preserved the Highest doctrine; For the benefits of all living beings, He fulfills his first vow. || 63 ||

T 1611 Rm-Zs 843b28-29 得清淨佛身 起大慈悲心 修行四如意 依彼力住世

Rgvbh 89.6-7 buddhatve suviśuddhāyāḥ karuṇāyāḥ pravṛttitaḥ | ṛddhipādaprakāśāc ca tair'vasthānaśaktitaḥ || 64 ||

Tg phi 119a5-6 saṅs rgyas ñid ni gtsaṅ ba daṅ || dag pa'i thugs rje rab 'jug phyir || rdzu 'phrul rkaṅ 6 pa ston pa ni || de yis gnas bar spyod pa'i phyir ||

Takasaki 332 In his Buddhahood, there is made manifest Compassion, pure and immaculate, He shows his [four] bases of Miraculous Powers, By which power he abides in the world; || 64 ||

T 1611 Rm-Zs 843c1-2 以成就妙智 離有涅槃心 常得心三昧 成就樂相應

Rgvbh 89.8-9 jñānena bhavanirvāṇadvayagrahavimuktitaḥ | sadā^acintyasamādhānasukhasaṃpattiyogataḥ || 65 ||

Tg phi 119a6 mkhyen pas 'khor daṅ mya ṅan 'da' || gñis su 'dzin pas grol ba'i phyir || rtag tu bsam yas tiṅ 'dzin gyi || bde ba phun sum tshogs ldan phyir ||

Takasaki 333 Owing to his Wisdom, he is liberated from The dualistic conception of Saṃsāra and Nirvāṇa; By his constant practice of the inconceivable meditation, He partakes of the complement of bliss, || 65 ||

T 1611 Rm-Zs 843c3-4 常在於世間 不為世法染 得淨甘露處 故離一切魔

Rgvbh 89.10-11 loke vicarato lokadharmair anupalepataḥ | śamāmṛtapadaprāptau mṛtyumāra^apracārataḥ || 66 ||

Tg phi 119a6-7 'jig rten na ni spyod pa na || 'jig rten chos kyis gos med phyir || 7 'chi med źi ba'i gnas thob pa || 'chi bdud rgyu ba med pa'i phyir ||

Takasaki 333 While he is acting, in the world, He is unaffected by the worldly elements; Having attained the state of quiescence and immortality, He leaves no rōm for [the activity of] the demon of Death; || 66 ||

T 1611 Rm-Zs 843c5-6 諸佛本不生 本來寂靜故 以常可歸依 故言歸依我

Rgvbh 89.12-13 asaṃskṛtasvabhāvasya muner ādipraśāntitaḥ | nityam aśaraṇānāṃ ca śaraṇa^abhyupapattitaḥ || 67 ||

Tg phi 119a7 'dus ma byas pa'i raṅ bźin gyi || thub pa gdod nas rab źi'i phyir || rtag pa skyabs med rnams kyi ni || skyabs la sogs pa 'thad phyir ro ||

Takasaki 333 Being of an immutable nature, The Lord is perfectly pacified from the outset; And he gives a refuge for those who have no shelter, Because of these [10] points, he is 'eternal'. || 67 ||

T 1611 Rm-Zs 843c7-8 初七種譬喻 如來色身常 後三種譬喻 善逝法身常

Rgvbh 89.14-15 saptabhiḥ kāraṇair ādyair nityatā rūpakāyataḥ | paścimaiś ca tribhiḥ śāstur nityatā dharmakāyataḥ || 68 ||

Tg phi 119a7-119b1 daṅ po yi ni rgyu bdun ni || gzugs kyi sku yi rtag 1 ñid de || phyi ma gsum gyis stoṅ pa na || chos kyi sku yi rtag pa ñid ||

Takasaki 333 The first 7 of these motives show The eternity of the Preceptor in his Apparitional Body, The latter 3 demonstrate the eternity From the viewpoint of the Absolute Body. || 68 ||

T 1611 Rm-Zs 843c9-14 此偈明何義。諸佛如來依法身轉

得無上身。不可思議應知。依不

可思議故。說二偈非言語所說

第一義諦攝 離諸覺觀地 無譬喻可說 最上勝妙法 不取有涅槃 非三乘所知 唯是佛境界

Rgvbh 89.16-90.2 sa ca^ayam āśrayaparivṛttiprabhāvitas tathāgatānāṃ prāptinayo 'cintyanayena^anu gantavya iti | acintya^artham ārabhya ślokaḥ | avākyavattvāt paramārthasaṃgrahā d atarkabhūmer upamānivṛttitaḥ | niruttaratvād bhavaśāntyanugrahā d acintya āryair api buddhagocaraḥ || 69 ||

Tg phi 119b1-2 de bźin gśegs pa rnams kyi gnas yoṅs su gyur pas rab tu phye ba thob pa'i tshul de yaṅ bsam gyis mi khyab pa'i tshul gyis rtogs par bya ba yin pas bsam gyis mi khyab pa'i don las brtsams te 2 tshigs du bcad pa | ṅag yul min phyir don dam gyis bsdus phyir || rtogs gnas min phyir dpe las 'das pa'i p hyir || bla na med phyir srid źis ma bsdus phyir || rgyal yul 'phags rnams kyis kyaṅ bsam mi khyab ||

Takasaki 334 Now, this method of attainment [of Buddhahood] by the Buddhas, which represents the 'Perfect Manifestation of the Basis' is to be understood as of inconceivable character. With reference to this ' inconceivability', we have one śloka. (Kārikā 13) Being unutterable, containing the Highest Truth, Inaccessible to investigation and incomparable, Being the supreme, and relating neither To the Phenomenal World nor to Nirvāṇa, The sphere of Buddha is inconceivable even for the Saints. || 69 ||

T 1611 Rm-Zs 843c15-19 此二行偈以五行偈略釋應知。偈

言 不可得思議 以離言語相 離言語相者 以第一義攝 第一義攝者 非思量境界 非思量境者 以無譬喻知

Rgvbh 90.3-5 asya piṇḍa^arthaś caturbhiḥ ślokair veditavyaḥ | acintyo 'nabhilāpyatvād alāpyaḥ paramārthataḥ | paramārtho 'pratarkyatvād atarkyo vyanumeyataḥ || 70 ||

Tg phi 119b2-3 'di'i bsdus pa'i don ni tshigs su bcad pa bźis rig 3 par bya ste | bsam med brjod du med phyir te || brjod med don dam yin phyir ro || don dam brtag bya min phyir te || brtag min rjes dpag bya min phyir ||

Takasaki 334 The summerized meaning of this [śloka] is to be understood by the following 4 verses. It is 'inconceivable' since it is unutterable It is 'unutterable' since it is the Highest Truth, It is 'the Highest Truth' since it cannot be constructed by thought. It is 'beyond investigation' since it is incomparable; || 70 ||

T 1611 Rm-Zs 843c20-22 無譬喻知者 以最勝無上 最勝無上者 不取有涅槃 不取是二者 不取功德過

Rgvbh 90.6-7 vyanumeyo 'nuttaratvād ānuttaryam anudgrahāt | anudgraho 'pratiṣṭhānād guṇadoṣa^avikalpanāt || 71 ||

Tg phi 119b3-4 dpag min bla na med pa'i phyir || bla na med pa ma bsdus phyir || ma bsdus gnas pa med phyir te || yon tan skyon 4 rtogs med phyir ro ||

Takasaki 334 It is 'incomparable' since it is the supreme. It is 'the supreme' since it is not included; [Either in the Phenomenal World or in Nirvāṇa]; 'Not included' means the Buddha abides in neither of the two And never regards [in a one-sided manner] That Nirvāṇa is of merit and the other of defect. || 71 ||

T 1611 Rm-Zs 843c23-25 前五種譬喻 微細不思議 如來法身常 第六譬喻者 以得自在故 如來色身常

Rgvbh 90.8-9 pañcabhiḥ kāraṇaiḥ saukṣmyād acintyo dharmakāyataḥ | ṣaṣṭhena^atattvabhāvitvād acintyo rūpakāyataḥ || 72 ||

Tg phi 119b4 rgyu lṅa dag gis phra ba'i phyir || chos sku bsam mi khyab pa ste || drug pas de yi dṅos min phyir || gzugs sku bsam gyis mi khyab pa'o ||

Takasaki 334-335 Being subtle by the [first] 5 motives He is inconceivable in his Absolute Body, And by the 6th, on account of his Apparitional Body, He is inconceivable because of no identification. With either Nirvāṇa, or Phenomenal World. || 72 ||

T 1611 Rm-Zs (no chi)

Rgvbh 90.10-13 anuttarajñānamahākṛpā^ādibhir guṇair acintyā guṇapāragā jināḥ | ataḥ kramo 'ntyo 'yam api svayaṃbhuvo 'bhiṣekalabdhā na maharṣayo vidur iti || 73 ||

Tg phi 119b4-5 bla med ye śes thugs rje che sogs yon tan gyis || yon tan pha rol byon pa'i rgyal ba bsam mi khyab || des na raṅ byuṅ rnanms kyi tha ma'i tshul 'di ni || draṅ sroṅ chen po dbaṅ thob rnams kyis kyaṅ rig min ||

Takasaki 334 Being endowed with the Highest Wisdom, With the Great Compassion and other virtues, The Buddha, who has attained the ultimate point of virtue, Is inaccessible to human thought; Therefore, this final stage of the Buddha Is unknown even to the Great Sages Who have attained the stage of Initiation. || 73 ||

T 1611 Rm-Zs (no chi)

Rgvbh 90.14-15 iti ratnagotravibhāge mahāyāna^uttaratantraśāstre bodhyadhikāro nāma dvitīyaḥ paricchedaḥ

Tg phi 119b5 theg pa chen po rgyud bla ma'i bstad bcos dkon mchog gi rigs rnam par dbye ba las || byaṅ chub kyi skabs źes bya ba ste le'u gñis ba'o ||

Takasaki 335 Finished is the second chapter entitled 'the Enlightenment' in the ANALYSIS OF THE GERM OF THE JEWELS, a Treatise on the Ultimate Doctrine of the Great Vehicle.

T 1611 Rm-Zs 843c27-844a1 論曰。已說無垢真如法身。次說

依彼無垢真如法身一切功德。如

摩尼寶不離光明形色諸相。如來

法身無量無邊自性清淨無垢功

德。亦復如是。

Rgvbh 91.2-3 uktā nirmalā tathatā | ye tadāśritā maṇiprabhāvarṇasaṃsthānavad abhinnaprakṛtayo 'tyantanirmalā guṇās ta idānīṃ vaktavyā iti |

Tg phi 119b5-6 dri ma med dpa'i de bźin 6 ñid bśad zin to || || da ni gan gdag de la brten pa nor bu'i 'od daṅ mdog daṅ dbyibs bźin du dbyer med pa'i raṅ bźin ñid kyis śin tu dri ma med pa'i yon tan de dag bśad par bya ste||

Takasaki 336 (CHAPTER III. THE PROPERTIES OF THE BUDDHA) (3. BUDDHA-GUṆA) (XIV. GENERAL CHARACTERISTICS OF THE BUDDHA'S PROPERTIES) We have finished the explanation of 'the Reality free from Pollutions'. Hereafter, we shall speak of the 'Properties', which are based upon the Reality and are perfectly pure, being indivisible from Reality by nature as the brightness, colour and shape of the jewel are inseparable from the latter.

T 1611 Rm-Zs 844a1-6 以是義故依佛功德。次說二偈 自利亦利他 第一義諦身 依彼真諦身 有此世諦體 果遠離淳熟 此中具足有 六十四種法 諸功德差別

Rgvbh 91.3-8 anantaraṃ buddhaguṇavibhāgam ārabhya ślokaḥ | svārthaḥ parārthaḥ paramārthakāyas tadāśritā saṃvartikāyatā ca | phalaṃ visaṃyogavipākabhāvād etac catuḥ ṣaṣṭiguṇaprabhedam || 1 ||

Tg phi 119b6-7 des na de'i rjes thogs su saṅs rgyas kyi yon tan rnam par dbye ba las 7 brtsams te tshigs su bcad pa || raṅ don gźan don don dam sku daṅ ni || de la brten pa'i skun rdzob sku ñid de || bral daṅ rnam par smin pas 'bras bu ni || yon tan dbye ba drug cu bźi 'di dag |

Takasaki 336 Therefore, immediately after [the exposition of the Reality], we have one śloka referring to the distinct characteristics of the Buddha's Properties. (Kārikā 1) The aim of one's own and that of others, [Consists in] the Body of the Highest Truth. And the Worldly Emanations based upon it; Representing the state of Liberation and Maturation, The result is endowed with Properties, Which appear in 64 varieties. || 1 ||

T 1611 Rm-Zs 844a7-10 此偈示現何義。偈言 於自身成就 住持諸佛法 故攝第一身 為他身住持 諸如來世尊 故有世諦體

Rgvbh 91.9-11 kim uktaṃ bhavati | ātmasaṃpattyadhiṣṭhānaṃ śarīraṃ pāramārthikam | parasaṃpattyadhiṣṭhānam ṛṣeḥ sāṃketikaṃ vapuḥ || 2 ||

Tg phi 119b7-120a1 'di cis bstan źe na | bdag ñid kyi ni 'byor ba'i gnas || 1 || dam pa'i don ni sku yin te || draṅ sroṅ rnams kyi brda yi sku || pha rol phun sum tshogs pa'i gnas ||

Takasaki 337 What is told by this śloka? The Body which represents the Highest Truth Is the support for the completion of one's own [aim] And the support for the fulfillment of others' [aim] Is the Emanational Body of the Buddha. || 2 ||

T 1611 Rm-Zs 844a11-13 佛無量功德 初身攝應知 十力四無畏 大丈夫相等 彼受樂報體 第二佛身攝

Rgvbh 91.12-13 visaṃyogaguṇairyuktaṃ vapur ādyaṃ bala^ādibhiḥ | vaipākikair dvitīyaṃ tu mahāpuruṣalakṣaṇaiḥ || 3 ||

Tg phi 120a1 daṅ po'i sku ni stobs la sogs || bral ba'i yon tan rnams daṅ ldan || gñis pa skyes bu chen po'i mtshan || rnam smin yon tan dag daṅ ldan ||

Takasaki 337 The first Body is endowed with properties, [10] Powers and so forth, as [the result of] Liberation, And the second one, with [32] marks of superman, As the properties [obtained by] the Maturation [which follows after Liberation]. || 3 ||

T 1611 Rm-Zs 844a14-19 此偈明何義。明十力等六十四種

佛身功德。此云何知。依彼義

故。略說二偈 佛力金剛杵 破無智者障 如來無所畏 處眾如師子 如來不共法 清淨如虛空 如彼水中月 眾生二種見

Rgvbh 91.14-18 ataḥ paraṃ ye ca bala^ādayo yathā ca^anugantavyās tathatām adhikṛtya granthaḥ | balatvam ajñānavṛteṣu vajravad viśāradatvaṃ pariṣatsu siṃhavat | tathāgata^āveṇikatā^antarīkṣavan muner dvidhādarśanam ambucandravat || 4 ||

Tg phi 120a2-3 'di man chad kyi gźuṅ ni stobs la sogs pa gaṅ yin pa daṅ | ji ltar rtogs par byas pa de ltar de'i dbaṅ du byas pa'o || sdom ni | stobs ñid ma rig bsgribs la rdo rje bźin || mi 'jigs pa ni 'khor du seṅ ge bźin || de bźin gśegs pa'i ma 'dres mkha' bźin 3 te || thub pa'i bstan pa rnam gñis chu zla bźin ||

Takasaki 338 (XV. 64 PROPERTIES OF THE BUDDHA) Hereafter, the text refers to which are the [10] Powers and other properties and how they are to be understood. Summary. (Kārikā 2) The Powers [of the Buddha] are like a thunderbolt, In [breaking] the hindrance caused by ignorance, His Intrepidity in the assemblage is like that of a lion, The Buddha's exclusive properties are like space, And the two kinds of corporeal forms of the Lord are Like the moon and its reflection in the water. || 4 ||

T 1611 Rm-Zs 844a20-22 自此已下功德品中餘殘論偈。依

此二偈次第示現彼十力等六十四

種如來功德。如陀羅尼自在王經

廣說應知。

Rgvbh (no san)

Tg phi (no tib)

Takasaki (no eng)

T 1611 Rm-Zs 844a22-25 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

Rgvbh 91.19-21 bala^anvita iti | sthāna^asthāne vipāke ca karmaṇām indriyeṣu ca | dhātuṣv apy adhimuktau ca mārge sarvatragāmini || 5 ||

Tg phi 120a3 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 ||

Takasaki 338-339 (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 ||

T 1611 Rm-Zs 844a26-27 憶念過去世 天眼寂靜智 如是等諸句 說十種力名

Rgvbh 92.1-2 dhyāna^ādikleśavaimalye nivāsa^anusmṛtāv api | divye cakuṣuṣi śāntau ca jñānaṃ daśavidhaṃ balam || 6 ||

Tg phi 120a3-4 ñon moṅs dri ma med pa daṅ || 4 gnas ni rjes su dran pa daṅ || lha yi mig daṅ gźi ba dag | mkhyen pa'i stobs ni rnams pa bcu ||

Takasaki 339 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 ||

T 1611 Rm-Zs 845a2-6 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

Rgvbh 92.3-7 vajravad iti | sthāna^asthānavipākadhātuṣu jagannānā^adhimuktau naye saṃkleśavyavadāna indriyagaṇe pūrve nivāsasmṛtau | divye cakṣuṣi ca^āsravakṣayavidhāvajñānavarma^acala prakāradrumabhedanapratikaraṇacchedād balaṃ vajravat || 7 ||

Tg phi 120a4-5 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 || 5 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 ||

Takasaki 339 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 ||

T 1611 Rm-Zs 844a28-b1 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

Rgvbh 92.8-10 caturvaiśāradyaprāpta iti | sarvadharma^abhisaṃbodhe vibandhapratiṣedhane | mārga^ākhyāne nirodha^āptau vaiśāradyaṃ caturvidham || 8 ||

Tg phi 120a5-6 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 6 ston pa daṅ 'gog ston la || mi 'jigs pa ni rnam pa bźi ||

Takasaki 339-340 (I. THE 4 FORMS OF INTREPIDITY) It is said that [the Buddha] has attained the 4 kinds of intrepidity. (Kārikās 6- 7) [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 ||

T 1611 Rm-Zs 844b2-5 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

Rgvbh 92.11-14 jñeye vastuni sarvatha^ātmaparayor jñānāt svayaṃjñāpanād dheye vastuni hānikāraṇakṛteḥ sevye vidhau devanāt | prāptavye ca niruttare 'tivimale prāpteḥ paraprāpaṇād āryāṇāṃ svaparārthasatyakathanād astambhitatvaṃ kvacit || 9 ||

Tg phi 129a6-7 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 7 don bden gsuṅs phyir draṅ sroṅ gaṅ du 'aṅ thogs pa med ||

Takasaki 340 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 ||

T 1611 Rm-Zs 845a14-18 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

Rgvbh 92.15-93.2 siṃhavad iti | nityaṃ vana^anteṣu yathā mṛgendro nirbhīr anuttrastagatir mṛgebhyaḥ | muni^indrasiṃho 'pi tathā gaṇeṣu svastho nirāsthaḥ sthiravikramasthaḥ || 10 ||

Tg phi 120a7-120b1 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 1 ltos med brtan pa'i rtsal dan ldan par gnas ||

Takasaki 340-341 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 ||

T 1611 Rm-Zs 844b6-8 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

Rgvbh 93.3-5 aṣṭādaśa^āveṇikabuddhadharmasamanvāgata iti | skhalitaṃ ravitaṃ na^asti śāstur na muṣitā smṛtiḥ | na ca^asamāhitaṃ cittaṃ na^api nānātvasaṃjñitā || 11 ||

Tg phi 120b1 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' ||

Takasaki 341 (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 ||

T 1611 Rm-Zs 844b9-10 無作意護心 欲精進不退 念慧及解脫 知見等不退

Rgvbh 93.6-7 na^upekṣāpratisaṃkhya^apahānir na cchandavīryataḥ | smṛtiprajñāvimuktibhyo vimuktijñānadarśanāt || 12 ||

Tg phi 120b1-2 ma brtags 2 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' ||

Takasaki 341-342 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 ||

T 1611 Rm-Zs 844b11-12 諸業智為本 知三世無障 佛十力功德 及餘不說者

Rgvbh 93.8-9 jñānapūrvaṃgamaṃ karma tryadhvajñānam anāvṛtam | ity ete 'ṣṭādaśa^anye ca guror āveṇikā guṇāḥ || 13 ||

Tg phi 120b2-3 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 3 'dres yon tan yin ||

Takasaki 342 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 ||

T 1611 Rm-Zs 844b13-16 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

Rgvbh 93.10-13 na^asti praskhalitaṃ ravo muṣitatā citte na saṃbhedataḥ saṃjñā na svarasa^adhyupekṣaṇam ṛṣer hānir na ca cchandataḥ | vīryāc ca smṛtito viśuddhavimalaprajñāvimukteḥ sadā muktijñānanidarśanāc ca nikhilajñeya^arthasaṃdarśanāt || 14 ||

Tg phi 120b3-4 '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 4 ye śes las ni ñams mi mṅa' ||

Takasaki 342 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 ||

T 1611 Rm-Zs 844b17-22 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

Rgvbh 93.14-94. sarvajñānapurojava^anuparivartyartheṣu karmatrayaṃ triṣv adhvasv aparāhatā suvipulajñānapravṛttidhruvam | ity eṣā jinatā mahākaruṇayā yukta^avabuddhā jinair yad bodhāj jagati pravṛttam abhayadaṃ saddharmacakraṃ mahat || 15 ||

Tg phi 120b4-5 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 5 rje chen po daṅ ldan rgyal ba ñid de saṅ srgyas rnams kyis brñes ||

Takasaki 342-343 He makes manifest on the objects the 3 kinds of acts, Which are preceded by all kinds of knowledge, And brings out the Wisdom, well extensive, without hindrance, Constantly, throughout the 3 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 ||

T 1611 Rm-Zs 845b1-7 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

Rgvbh 94.3-7 ākāśavad iti | yā kṣityādiṣu dharmatā na nabhasaḥ sā dharmatā vidyate ye ca^anāvaraṇa^ādilakṣaṇaguṇā vyomno na te rūpiṣu | kṣityambujvalanānila^ambarasamā lokeṣu sādhāraṇā buddha^āveṇikatā na ca^aśv api punar lokeṣu sādhāraṇā || 16 ||

Tg phi 120b5-6 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 6 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 ||

Takasaki 343 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 ||

T 1611 Rm-Zs 844b23-27 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……

Rgvbh 94.8-10 dvātriṃśan mahāpuruṣalakṣaṇarūpadhārī^iti | supratiṣṭhitacakra^aṅkavyāyatā^utsaṅgapādatā | dīrgha^aṅgulikatā jālapāṇipāda^avanaddhatā || 17 ||

Tg phi 120b6-7 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 7 daṅ źabs loṅ mi mṅon daṅ || sor mo riṅ daṅ phyag źabs riṅ || dra ba yis ni 'brel ba daṅ ||

Takasaki 343-344 (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 ||

T 1611 Rm-Zs 844b26 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)

Rgvbh 94.11-12 tvaṅmṛduśrītaruṇatā sapta^utsadaśarīratā | eṇeyajaṅghatā nāgakośavadvastiguhyatā || 18 ||

Tg phi 120b7 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 ||

Takasaki 344 His skin is soft and fine like that of youths, His body is round with 7 elevated parts, His shanks are like those of the deer, and The private parts are concealed as with an elephant. || 18 ||

T 1611 Rm-Zs 844c2 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)

Rgvbh 94.13-14 siṃhapūrva^ardhakāyatvaṃ nirantaracitta^aṃśatā | saṃvṛttaskandhatā vṛttaślakṣṇa^anunnāmabāhutā || 19 ||

Tg phi 120b7-121a1 ro stod seṅ ge 'dra ba 1 || daṅ || thal goṅ bar med rgyas pa daṅ || dpuṅ pa legs zlum phyag 'jam riṅ || zlum źiṅ mthon dman med pa daṅ ||

Takasaki 344-345 The upper part of the body is like that of a lion, The parts betweenthe shoulders are closely set and elevated, And his shoulders are well heaped and round; His arms are fleshy, tender and of no unevenness, || 19 ||

T 1611 Rm-Zs 844b29 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)

Rgvbh 95.1-2 pralambabāhutā śuddhaprabhāmaṇḍalagātratā | kambugrīvatvam amalaṃ mṛgendrahanutā samā || 20 ||

Tg phi 121a1-2 phyag riṅ yoṅs su dag pa yi || 'od kyi dkyil 'khor dag daṅ ldan || mgrin pa dri med duṅ 'dra daṅ || 'gram pa ri 2 dags rgyal po 'dra ||

Takasaki 345 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 ||

T 1611 Rm-Zs 844c11-12 口含四十齒 二牙白喻雪 深密內外明 上下齒平齊

Rgvbh 95.3-4 catvāriṃśaddaśanatā svacchāviraladantatā | viśuddhasamadantatvaṃ śuklapravaradaṃṣṭratā || 21 ||

Tg phi 121a2 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 ||

Takasaki 345 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 ||

T 1611 Rm-Zs 844c13-15 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

Rgvbh 95.5-6 prabhūtajihvatā^ananta^acintyarasarasa^agratā | kalaviṅkarutaṃ brahmasvaratā ca svayaṃbhuvaḥ || 22 ||

Tg phi 121a2-3 ljags riṅ mtha' med bsam med pa || ro bro ba yi mchog ñid daṅ || raṅ byuṅ kal biṅ ka yi || 3 sgra daṅ tshaṅs ba'i dbyaṅs ñid daṅ ||

Takasaki 345 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 ||

T 1611 Rm-Zs 844c15-16 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)

Rgvbh 95.7-10 nīla^utpalaśrīvṛṣapakṣmanetrasita^amala^ūrṇa^uditacāruvaktraḥ | uṣṇīṣaśīrṣavyavadātasūkṣmasuvarṇavarṇacchavir agrasattvaḥ || 23 ||

Tg phi 121b3 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 ||

Takasaki 346 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 Úrṇa-hair, Of a head adorned with the Uṣṇīṣa, and of skin, Purified, subtle and of golden colour; || 23 ||

T 1611 Rm-Zs 844c5-6 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)

Rgvbh 95.11-14 ekaikaviśliṣṭamṛdu^ūrdhvadehapradakṣiṇā^āvartasusūkṣmaromā | mahendranīla^amalaratnakeśo nyagrodhapūrṇadrumamaṇḍala^ābhaḥ || 24 ||

Tg phi 121a3-4 ba spu legs phra 'jam źiṅ re re nas || 4 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 ||

Takasaki 346 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 ||

T 1611 Rm-Zs 844c3 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)

Rgvbh 95.15-18 nārāyaṇasthāmadṛḍha^ātmabhāvaḥ samantabhadro 'pratimo maharṣiḥ | dvātriṃśad etāny amitadyuti^iti narendracihnāni vadanti śāstuḥ || 25 ||

Tg phi 121a4-5 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 || 5 'di dag ston pas mi dbaṅ mtshan du gsuṅs ||

Takasaki 346-347 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 ||

T 1611 Rm-Zs 845b17-21 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

Rgvbh 95.19-96.2 dakacandravad iti | vyabhre yathā nabhasi candramaso vibhūtaṃ paśyanti nīlaśaradambumahāhrade ca |saṃbuddhamaṇḍalataleṣu vibhor vibhūtaṃ tadvaj jina^ātmajagaṇā vyavalokayanti || 26 ||

Tg phi 121a5-6 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 6 bar 'gyur ||

Takasaki 347 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 ||

T 1611 Rm-Zs 844c19-20 此佛十力四無所畏十八不共法。

三十二大人相。略集一處。是名

六十四種功德應知。

Rgvbh 96.3-4 iti^imāni daśa tathāgatabalāni catvāri vaiśāradyāny aṣṭādaśa^āveṇikā buddhadharmā dvātriṃśac ca mahāpuruṣalakṣaṇāny ekena^abhisaṃkṣipya catuḥṣaṣṭir bhavanti |

Tg phi 121a6 de ltar de bźin gśegs pa'i stobs bcu daṅ | mi 'jigs pa bźi daṅ | saṅs rgyas kyi chos ma 'dres pa bco brgyad daṅ | skyes bu chen po'i mtshan sum cu rtsa gñis po de dag rnam pa gcig tu mṅon par bsdus te drug cu rtsa bźir 'gyur ro ||

Takasaki 347 Thus these 10 Powers of the Buddha, 4 kinds of Intrepidity, 18 Exclusive Properties of the Buddha, as well as the 32 Marks of the Superman, being united under one head, make up the number sixty-four.

T 1611 Rm-Zs 844c20-23 偈言 六十四功德 修因及果報 一一各差別 寶經次第說

Rgvbh 96.5-6 guṇāś caite catuḥṣaṣṭiḥ sanidānāḥ pṛthak pṛthak | veditavyā yathāsaṃkhyaṃ ratnasūtra^anusārataḥ || 27 ||

Tg phi 121a6-7 yon tan 7 drug cu rtsa bźi po || 'di dag so sor rgyur bcas te || go rims ji bźin rin chen gyi || mdo yi rjes 'braṅs śes par bya ||

Takasaki 347 These 64 properties are to be understood, Along with their causes for attainment, One after the other, according to [the same] order, Through the investigation of the Ratna-sūtra. || 27 ||

T 1611 Rm-Zs 844c24-28 此偈明何義。向說諸佛如來六十

四種功德因果差別。依此次第寶

女經中廣說應知。又復依此四

處。次第有四種喻。謂金剛杵及

師子王。虛空譬喻水中月等。有

九行偈。依彼九偈。略說偈言

Rgvbh 96.7-10 eṣāṃ khalu yathā^uddiṣṭānām eva catuḥṣaṣṭes tathāgataguṇānām api yathā^anupūrvyā vistaravibhāge nirdeśo ratnadārikāsūtra^anusāreṇa veditavyaḥ | yat punar eṣu sthāneṣu caturvidham eva yathākramaṃ vajrasiṃha^ambaradakacandra^udāharaṇam udāhṛtam asya^api piṇḍārtho dvādaśabhiḥ ślokair veditavyaḥ |

Tg phi 121a7-121b1 ji skad bstan pa ñid kyi de bźin gśegs pa'i yon tan drug cu rtsa bdzi po 'di dag gi rnam par dbye ba go rims 'di ñid kyis bstan pa ni || bu mo rin po che'i 1 mdo'i rjes su 'braṅs te śes par bya'o || gnas 'di dag la go rims bźin du rdo rje daṅ | seṅ ge daṅ | nam mkha' daṅ | chu zla'i dpe brjod pa gaṅ yin pa de'i bsdus pa'i don tshigs su bcad pa bcus rig par bya ste |

Takasaki 347 Now, of these 64 properties of the Buddha, which have been explained above, the detailed exposition is to be known, according to the same order as before, through the investigation of the Ratnadārikā-sūtra. Also, there have been made illustrations of four kinds about these [4] points, respectively, viz. examples of a thunderbolt, a lion, the space, and the moon reflected in the water. Of these examples, the summarized meaning will be given in the following 12 verses.

T 1611 Rm-Zs 844c29-845a1 衝過無慈心 不共他無心 故說杵師子 空水中月喻

Rgvbh 96.11-12 nirvedhikatvanirdainyaniṣkaivalyanirīhataḥ | vajrasiṃha^ambarasvacchadakacandranidarśanam || 28 ||

Tg phi 121b1-2 mi phyed pa daṅ mi źan daṅ || mtshuṅs pa med daṅ g-yo 2 med phyir || rdo rje seṅ ge mkha' dag daṅ || chu yi zla ba'i dpes bstan to ||

Takasaki 348 Being [respectively] impenetrable, with no misery, Perfectly unique and indifferent, [The Buddha's Properties] are illustrated By the examples of the thunderbolt, the lion, the space And of the clear moon with her reflection in the water. || 28 ||

T 1611 Rm-Zs 845a7-9 此偈示現何義。略說偈言 諸如來六力 次第三及一 所知境界中 離三昧諸障

Rgvbh 96.13-14 bala^ādiṣu balaiḥ ṣaḍbhis tribhir ekena ca kramāt | sarvajñeyasamāpattisavāsanamala^uddhṛteḥ || 29 ||

Tg phi 121b2 stobs sogs rnams las stobs drug daṅ || gsum daṅ gcig gis rim pa bźin || śes bya sñoms par 'jug pa daṅ || bdag chags bcas pa kun bsal bas ||

Takasaki 348 Of the [10] Powers, six, three, and one, Taken respectively, remove all [the obscurations] On account of the knowable, the concentrations, And of defilements with their potential forces. || 29 ||

T 1611 Rm-Zs 845a10-12 及離餘垢障譬如破散截 鎧牆及樹等 亦重亦堅固 亦不可破壞 如來十種力

Rgvbh 96.15-16 bhedād vikaraṇāc chedād varmaprākāravṛkṣavat | gurusāradṛḍha^abhedyaṃ vajraprakhyam ṛṣer balam || 30 ||

Tg phi 121b2-3 go cha rtsig pa śiṅ bźin du || 3 phug daṅ bśig daṅ bcad phyir ro || gliṅ daṅ sñiṅ brtan mi phyed pas || draṅ sroṅ stobs ni rdo rje 'dra ||

Takasaki 348 As if they were piercing an armour, Breaking a wall, and cutting down a tree, The Powers of the Sage are like a thunderbolt, Being heavy, solid, firm and unbreakable. || 30 ||

T 1611 Rm-Zs 845a13 猶如彼金剛 故說金剛杵

Rgvbh 96.17-18 guru kasmād yataḥ sāraṃ sāraṃ kasmād yato dṛḍham | dṛḍhaṃ kasmād yato 'bhedyam abhedyatvāc ca vajravat || 31 ||

Tg phi 121b3 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 ||

Takasaki 348 Why are they 'heavy'? Because they are 'solid'; Why are they 'solid'? Because they are 'firm'; Why are they 'firm'? Because they are 'unbreakable'. And being 'unbreakable' they are like a thunderbolt. || 31 ||

T 1611 Rm-Zs 845a19-21 此偈示現何義。略說偈言 知病苦知因 遠離彼苦因 說聖道妙藥 為離病證滅

Rgvbh (no san)

Tg phi (no tib)

Takasaki (no eng)

T 1611 Rm-Zs 845a22-23 遠離諸怖畏 善住奮迅滅 佛王在大眾 無畏如師子

Rgvbh 96.19-20 nirbhayatvān nirāsthatvāt sthairyād vikramasaṃpadaḥ | parṣadgaṇeṣv aśāradyaṃ munisiṃhasya siṃhavat || 32 ||

Tg phi 121b3-4 'jigs med phyir daṅ ltos med phyir || 4 brtan phyir rtsal ni phun tshogs pas || thub pa seṅ ge seṅ ge bźin || 'khor gyi tshogs su 'jigs mi mṅa' ||

Takasaki 348 Being fearless, being indifferent, Being firm and accomplishing victory, The lion of Sages is like a [real] lion, Has no fear amidst the assembly of audiences. || 32 ||

T 1611 Rm-Zs 845a24-26 以知一切法 是故能善住 一切處不畏 離愚癡凡夫 二乘及清淨 以見我無等

Rgvbh 97.1-2 sarva^abhijñatayā svastho viharaty akutobhayaḥ | nirāsthaḥ śuddhasattvebhyo 'py ātmano 'samadarśanāt || 33 ||

Tg phi 121b4 kun mṅon mkhyen pas gaṅ las kyaṅ || 'jigs med par ni rnam par gnas || dag pa'i sems can daṅ yaṅ bdag || mi mñam gzigs phyir ltos pa med ||

Takasaki 349 As he has got all the supernatural faculties, He abides 'independently' from any fear, He is 'indifferent' [about his superiority], As he is unequal by nature even to the people of purity. || 33 ||

T 1611 Rm-Zs 845a27-29 於一切法中 心常定堅固 何故名奮迅 過無明住地 自在無閡處 是故名奮迅

Rgvbh 97.3-4 sthiro nityasamādhānāt sarvadharmeṣu cetasaḥ | vikrāntaḥ parama^avidyā^āvāsabhūmivyatikramāt || 34 ||

Tg phi 121b5 thugs ni chos rnams thams cad la || rtse gcig phyir na brtan pa ñid || mchog tu ma rig bag chags kyi || sa las rgal phyir rtsal ldan no ||

Takasaki 349 He stands 'firmly' since his mind is always Concentrated on all the elements of existence, And he is 'of the highest victory' Since he has transcended the Dwelling Place of Ignorance. || 34 ||

T 1611 Rm-Zs 845b8-10 此偈示現何義。略說偈言 聲聞及空行 智者及自在 上上微細法 故示現五大

Rgvbh 97.5-6 laukikaśrāvaka^ekāntacāridhīmatsvayaṃbhuvām | uttara^uttaradhīsaukṣmyāt pañcadhā tu nidarśanam || 35 ||

Tg phi 121b5 thugs ni chos rnams thams cad la || rtse gcig phyir na brtan pa ñid || mchog tu ma rig bag chags kyi || sa las rgal phyir rtsal ldan no ||

Takasaki 349 With the worldlings, with the Ṥrāvakas, With those that act in solitude, with the Wise, And with the Buddha, the Intellect is subtler with one after the other; Therefore, we have illustrations in five kinds. || 35 ||

T 1611 Rm-Zs 845b11-12 諸眾生受用 如地水火風 離世離出世 故說虛空大

Rgvbh 97.7-8 sarvaloka^upajīvyatvād bhūmyambvagnyanila^upamāḥ | laukyalokottara^atītalakṣaṇatvān nabhonibhāḥ || 36 ||

Tg phi 121b5-6 'jig 6 rten kun gyi ñer 'tsho'i phyir || sa chu me rluṅ rnams daṅ mtshuṅs || 'jig rten 'jig rten 'das pa yi || mtshan ñid las 'das nam mkha' bźin ||

Takasaki 349 [The first four are] like the earth, water, fire and wind, Because they sustain all the world, [But the Buddha] has a resemblance to space, Because his characters surpass everything mundane and supermundane. || 36 ||

T 1611 Rm-Zs 845b13-16 三十二功德 依止法身有 如世間燈炷 明煖及色相 相應無差別 諸如來法身 一切諸功德 無差別亦爾

Rgvbh 97.9-10 guṇā dvātriṃśad ity ete dharmakāyaprabhāvitāḥ | maṇiratnaprabhāvarṇasaṃsthānavad abhedataḥ || 37 ||

Tg phi 121b6 de dag yon tan sum cu ni || gñis 'di chos skus rab phye ste || nor bu rin chen 'od mdog daṅ || dbyibs bźin dbye ba med phyir ro ||

Takasaki 349 These 32 Properties mentioned above Represent the Body of the Absolute, Since they are indivisible from it, As with a gem, the lustre, colour and shape. || 37 ||

T 1611 Rm-Zs 845b22-24 此偈示現何義。略說偈言 三十二功德 見者生歡喜 依法報化身 三種佛而有

Rgvbh 97.11-12 dvātriṃśal lakṣaṇāḥ kāye darśana^āhlādakā guṇāḥ | nirmāṇadharmasaṃbhogarūpakāyadvaya^āśritāḥ || 38 ||

Tg phi 121b7 mthoṅ na tshim byed yon tan gaṅ || sum cu rtsa gñis źes bya ba || sprul pa chos la rdzogs par ni || loṅs spyod rdzos sku gñis la brten ||

Takasaki 349 [On the other hand], the 32 marks are The properties, visible and causing delight in the body, And are based on the two Corporeal Bodies The Apparitional Body and the Body enjoying the Truth. || 38 ||

T 1611 Rm-Zs 845b25-28 法身淨無垢 遠離於世間 在如來輪中 眾三見二處 如清淨水中 見於月影像 是三十二相 依色身得名

Rgvbh 97.13-14 śuddher dūra^antikasthānāṃ loke 'tha jinamaṇḍale | dvidhā taddarśanaṃ śuddhaṃ vārivyoma^indubimbavat || 39 ||

Tg phi 121b7-122a1 dag las riṅ daṅ ñe rnams las || 'jig rten rgyal ba'i dkyil 'khor du || chu daṅ nam mkha' zla gzugs bźin || de mthoṅ ba ni rnam pa 1 || gñis ||

Takasaki 349-350 To those who are far from purity and near to it, The pure manifestation of the Corporeal Body is twofold, [One is] in the World, and [the other] in the circle of the Buddha, Just as the moon shows her form in both the sky and the water. || 39 ||

T 1611 Rm-Zs 845b29-c1 如摩尼寶珠 不離光色相 色身亦如是 不離三十二

Rgvbh (no san)

Tg phi (no tib)

Takasaki (no eng)

T 1611 Rm-Zs (no chi)

Rgvbh 97.15-16 iti ratnagotravibhāge mahāyāna^uttaratantraśāstre guṇa^adhikāro nāma tritīyaḥ paricchedaḥ

Tg phi 122a1 theg pa chen po rgyud bla ma'i bstan bcos dkon mchog gi rigs rnam par dbye ba las | yon tan gyi skabs te le'u gsum pa'o ||

Takasaki 350 Finished is the third chapter entitled 'the Properties of the Buddha', in the ANALYSIS OF THE GERM OF THE JEWELS, a Treatise on the Ultimate Doctrine of the Great Vehicle.

T 1611 Rm-Zs 845c3-7 論曰。已說無垢諸佛功德。次說

諸佛如來作業。彼諸佛業自然而

行常不休息。教化眾生應知。此

依略說。有二種法自然而行。以

是義故。依諸佛業自然而行。常

不休息常作佛事故。說六偈

Rgvbh 98.1-3 uktā vimalā buddhaguṇāḥ | tat karma jinakriyā^idānīṃ vaktavyā | sā punar anābhogataś ca^apraśrabdhitaś ca samāsato dvābhyām ākārābhyāṃ pravartata iti | anantaram anābhoga^apraśrabdhaṃ buddhakāryam ārabhya dvau ślokau |

Tg phi 122a1-2 dri ma med pa'i saṅs rgyas kyi yon tan bśad zin to || || da ni de'i las rgyal ba'i mdzad pa brjod par bya'o || de 2 yaṅ mdor bsdu na lhun gyis grub pa daṅ | rgyun mi 'chad pa rnam pa gñis kyis 'jug ste | des na de'i rjes la saṅs rgyas kyi mdzad pa lhun gyis grub ciṅ rgyun mi 'chad pa ñid las brtsams te tshigs su bcad pa |

Takasaki 351 (CHAPTER IV.) (THE ACTS OF THE BUDDHA.) (4. JINAKRIYĀ) (XVI. GENERAL CHARACTERISTICS OF THE ACTS OF THE BUDDHA) We have finished the explanation of the 'Immaculate Properties of the Buddha'. Now we shall speak of the functions [associated with those Properties], i. e. 'the Acts of the Buddha'. They are said to be manifested in two modes, i. e. 'without effort', and 'uninterruptedly'. [Therefore] immediately there follow two ślokas referring to the Buddha's Acts which are characterized as 'of no effort and interruption'.

T 1611 Rm-Zs 845c8-11 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

Rgvbh 98.4-7 vineyadhātau vinaya^abhyupāye vineyadhātor vinayakriyāyām | taddeśakāle gamane ca nityaṃ vibhor anābhogata eva vṛttiḥ || 1 ||

Tg phi 122a2-3 gdul bya'i khams daṅ 'dul byed thabs daṅ ni || gdul bya'i khams kyi 3 gdul bya'i bya ba daṅ || de yi yul daṅ dus su gśegs pa la || khyab bdag rtag tu lhun gyis grub par 'jug ||

Takasaki 351 (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 ||

T 1611 Rm-Zs 845c12-19 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

Rgvbh 98.8-11 kṛtsnaṃ niṣpādya yānaṃ pravaraguṇagaṇajñānaratnasvagarbhaṃ puṇyajñāna^arkaraśmipravisṛtavipula^anantamadhya^ambara^ābham | buddhatvaṃ sarvasattve vimalaguṇanidhiṃ nirviśiṣṭaṃ vilokya kleśajñeya^abhrajālaṃ vidhamati karuṇā vāyubhūtā jinānām || 2 ||

Tg phi 122a3-4 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 4 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 ||

Takasaki 351-352 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||

T 1611 Rm-Zs 845c20-22 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

Rgvbh 98.12-14 etayor yathākramaṃ dvābhyām aṣṭābhiś ca ślokaiḥ piṇḍārtho veditavyaḥ | yasya yena ca yāvac ca yadā ca vinayakriyā | tadvikalpa^udaya^abhāvād anābhogaḥ sadā muneḥ || 3 ||

Tg phi 122a4-5 'di gñis kyi bsdus pa'i don ni | go rims bźin du tshigs su bcad pa gñis 5 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 ||

Takasaki 352 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 ||

T 1611 Rm-Zs 845c23-26 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

Rgvbh 98.15-16 yasya dhātor vineyasya yena^upāyena bhūriṇā | yā vinītikriyā yatra yadā taddeśakālayoḥ || 4 ||

Tg phi 122a5-6 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 6 dus de dag |

Takasaki 352 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||

T 1611 Rm-Zs 845c27-28 進趣及功德 為果為攝取 彼障及斷障 諸緣不分別

Rgvbh 98.17-18 niryāṇe tadupastambhe tatphale tatparigrahe | tadāvṛtau taducchittipratyaye ca^avikalpataḥ || 5 ||

Tg phi 122a6 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 ||

Takasaki 352-353 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||

T 1611 Rm-Zs 845c29-846a1 進趣謂十地 功德因二諦 果謂大菩提 攝菩提眷屬

Rgvbh 99.1-2 bhūmayo daśa niryāṇaṃ taddhetuḥ saṃbhṛtidvayam | tatphalaṃ paramā bodhir bodheḥ sattvaḥ parigrahaḥ || 6 ||

Tg phi 122a6 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 ||

Takasaki 353 [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 ||

T 1611 Rm-Zs 846a2-3 彼障謂無邊 煩惱及習氣 斷障謂大慈 及大悲心等

Rgvbh 99.3-4 tadāvṛtir aparyantakleśa^upakleśavāsanāḥ | karuṇā tatsamudghātapratyayaḥ sārvakālikaḥ || 7 ||

Tg phi 122a7 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 ||

Takasaki 353 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||

T 1611 Rm-Zs 846a4-6 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

Rgvbh 99.5-6 sthānāni veditavyāni ṣaḍ etāni yathākramam | mahā^udadhiravivyomanidhāna^ambudavāyuvat || 8 ||

Tg phi 122a7 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 ||

Takasaki 353 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 ||

T 1611 Rm-Zs 846a7-9 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

Rgvbh 99.7-8 jñāna^ambuguṇaratnatvād agrayānaṃ samudravat | sarvasattva^upajīvyatvāt saṃbhāradvayam arkavat || 9 ||

Tg phi 122a7-122b1 śas chu yon tan 1 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 ||

Takasaki 353 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 ||

T 1611 Rm-Zs 846a10-11 能悉遍照知 一切眾生界 皆有如來性 如地中伏藏

Rgvbh 99.9-10 vipula^anantamadhyatvād bodhir ākāśadhātuvat | samyaksaṃbuddhadharmatvāt sattvadhātur nidhānavat || 10 ||

Tg phi 122b1 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 ||

Takasaki 353-354 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 ||

T 1611 Rm-Zs 846a14-17 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

Rgvbh 99.11-12 āgantuvyāptyaniṣpattes tatsaṃkleśo 'bhrarāśivat | tatkṣiptipratyupasthānāt karuṇā^udvṛttavāyuvat || 11 ||

Tg phi 122b1-2 glo 2 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 ||

Takasaki 354 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 ||

T 1611 Rm-Zs 846a12-13 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)

Rgvbh 99.13-14 para^adhikāraniryāṇāt sattva^ātmasamadarśanāt | kṛtya^aparisamāpteś ca kriyāpraśrabdhir ā bhavat || 12 ||

Tg phi 122b2 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 ||

Takasaki 354 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 ||

T 1611 Rm-Zs 846a20-22 問曰。如向所說諸佛如來不生不

滅。若如是者即無為法。無為法

者不修行業。云何自然不休息常

教化眾生事。

Rgvbh 99.15-16 yad anutpāda^anirodhaprabhāvitaṃ buddhatvam ity uktaṃ tat katham iha^asaṃskṛtād apravṛttilakṣaṇād buddhatvād anābhoga^apratipraśrabdham ā lokād avikalpaṃ buddhakāryaṃ pravartata iti |

Tg phi 122b3 skye ba daṅ 'gag pa med pas rab tu phye ba źes brjod pa'i saṅs rgyas ñid gaṅ yin pa de | 'dir ni ji ltar na 'dus ma byas pas 'jug pa med pa'i mtshan ñid saṅs rgyas ñid las lhun gyis grub ciṅ rgyun mi 'chad par 'jig rten ji srid du |

Takasaki 355 (XVII . 9 ILLUSTRATIONS OF THE BUDDHA'S ACTS) (§1. Buddha's Magnanimity.) It was said that Buddhahood is characterized as having neither origination nor extinction. Being such, how is it possible that from such an immutable Buddhahood, characterized as of no manifestation, the Acts of Buddha manifest in this world; without effort, without discrimination, without interruption, and as long as the world exists?

T 1611 Rm-Zs 846a22-26 答曰。為示現彼諸佛大事斷諸疑

惑。是故依彼不可思議無垢清淨

諸佛境界。示現大事故。以譬喻

說一行偈 帝釋妙鼓雲 梵天日摩尼 響及虛空地 如來身亦爾

Rgvbh 99.17-20 buddhamāhātmyadharmatām ārabhya vimatisaṃdehajātānām acintyabuddhaviṣaya^adhimuktisaṃjanana^arthaṃ tasya māhātmye ślokaḥ | śakradundubhivan meghabrahma^arkamaṇiratnavat | pratiśrutir iva^ākāśapṛthivīvat tathāgataḥ || 13 ||

Tg phi 122b3-5 rnam par rtog pa med par saṅs rgyas kyi mdzad pa 4 rgyun du 'jug ces saṅs rgyas kyi che ba'i bdag ñid chos ñid las brtsams te | the tshom daṅ som ñi med pa rnams saṅs rgyas kyi yul bsam gyis mi khyab pa la mos pa bskyed pa'i phyir | dpe'i che ba'i bdag ñid las tshig su bcas pa | brgya byin rṅa sprin tshaṅs pa daṅ || ñi ma nor bu rin chen 5 bźin || de bźin gśegs pa sgra brñan bźin || nam mkha' daṅ ni sa bźin no ||

Takasaki 355 [To answer this question], in order to produce the faith in the sphere of the Buddha on the part of those people who have misconception and doubt about the Buddha's nature of magnanimity, we have one śloka with regard to this magnanimous character of the Buddha. (Kārikā 3) Like Indra, like the divine drum, Like clouds, like Brahma, and like the sun, Like the wish-fulfilling gem, like an echo, Like space and like the earth, - Such is the Buddha [in his acts]. || 13 ||

T 1611 Rm-Zs 846a27-b2 依此一行修多羅攝取義。偈九種

譬喻。自此以下廣說餘殘六十六

偈應知。又復依彼廣說偈義。九

種譬喻略說彼義。及以次第廣說

如來無上利益一切眾生修行究

竟。以十九偈解釋應知。偈言

Rgvbh 100.1-3 asya khalu sūtrasthānīyasya ślokasya yathākramaṃ pariśiṣṭena granthena vistaravibhāganirdeśo veditavyaḥ | śakrapratibhāsatvād iti |

Tg phi 122b5 mdo'i gnas lta bu'i tshigs su bcad pa 'di'i rnam par dbye ba rgyas par bstan pa ni | go rims ji lta ba bźin tu gźuṅ lhag mas rig par bya'o || brgya byin du snaṅ ba bźin no źes bya ba ni ||

Takasaki 356 (§ 2. 9 Illustrations taken from the Jñānālokālaṅkārasūtra.) Now, of this śloka which represents the topics in the Scripture; a detailed exposition will be given topic by topic in the remaining part of the text according to the same order. (I) It is said that [the Buddha has] a resemblance to the form of Indra.

T 1611 Rm-Zs (no chi)

Rgvbh 100.4-7 viśuddhavaiḍūryamayaṃ yathā^idaṃ syān mahītalam | svacchatvāt tatra dṛśyeta devendraḥ sa^apsarogaṇaḥ || 14 || prāsādo vaijayantaś ca tadanye ca divaukasaḥ | tadvimānāni citrāṇi tāś ca divyā vibhūtayaḥ || 15 ||

Tg phi 122b5-7 ji 6 ltar bai ḍūr dag pa yi || raṅ bźin sa steṅs 'dir 'gyur te || dag phyir lha yi dbaṅ po der || lha yi bu mo'i tshogs daṅ bcas || rnam par rgyal ba'i khaṅ bzaṅs daṅ || lha gnas de las gźan dag daṅ || de yi gźal yas sna tshogs daṅ || lha rdzas rnam maṅ de 7 mthoṅ ṅo ||

Takasaki 356 (Kārikās 4-20) Suppose here were a surface Made of an immaculate Vaiḍūrya stone, And, owing to its clarity, there were seen on it The chief of the gods, with the multitude of Apsaras, || 14 || As well as his great place called Vaijayanta, Other gods and their various dwellings Along with their divine glories. || 15 ||

T 1611 Rm-Zs (no chi)

Rgvbh 100.8-11 atha nārīnaragaṇā mahītalanivāsinaḥ | pratibhāsaṃ tam ālokya praṇidhiṃ kuryur īdṛśam || 16 || adyaiva na cirād evaṃ bhavemas tridaśa^īśvarāḥ | kuśalaṃ ca samādāya varteraṃs tadavāptaye || 17 ||

Tg phi 122b7-123a1 de nas skyes pa bud med tshogs || sa yi steṅ na gnas pa rnams || snaṅ ba de ni mthoṅ gyur te || ṅed kyaṅ riṅ por mi thogs par || lha dbaṅ 'di 'drar gyur cig ces || 'di 'dra'i smon lam 'debs byed ciṅ || de thob don du dge ba ni || yaṅ 1 || dag blaṅs te gnas par 'gyur ||

Takasaki 356-357 Suppose then, the multitudes of men and women Abiding on this surface of the earth, Would perceive this vision And make the following prayer: || 16 || "May we too, at an early date, Become like that chieftain of the gods!" And, in order to obtain that state, They would abide adopting the virtues. || 17 ||

T 1611 Rm-Zs (no chi)

Rgvbh 100.12-13 pratibhāso 'yam ity evam avijñāya^api te bhuvaḥ | cyutvā divy upapadyeraṃs tena śuklena karmaṇā || 18 ||

Tg phi 123a1 de dag dge ba'i las ṅes na || 'di snaṅ tsam źes de lta bur || śes pa med kyaṅ sa steṅ na || 'phos te lhar ni skye bar 'gyur ||

Takasaki 357 Though having no notice that this is merely a vision, They, owing to their virtuous conduct, Would pass away from the earth and be borne to heaven. || 18 ||

T 1611 Rm-Zs (no chi)

Rgvbh 100.14-15 pratibhāsaḥ sa ca^atyantam avikalpo nirīhakaḥ | evaṃ ca mahatā^arthena bhuvi syāt pratyupasthitaḥ || 19 ||

Tg phi 123a1-2 snaṅ ba de ni śin tu yaṅ || rtogs pa med ciṅ g-yo ba med || de lta mod kyi sa steṅs na || 2 don chen gyis ni ñe bar gnas ||

Takasaki 357 After all, it is an illusion, Of no thought-construction and no activity; Nevertheless, it would appear on the earth, Being associated with a great benefit. || 19 ||

T 1611 Rm-Zs (no chi)

Rgvbh 100.16-17 tathā śraddhā^ādivimale śraddhā^ādiguṇabhāvite | sattvāḥ paśyanti saṃbuddhaṃ pratibhāsaṃ svacetasi || 20 ||

Tg phi 123a2 de bhzin dad sogs dri med can || dad sogs yon tan sgom pa yi || raṅ sems la snaṅ rdzogs saṅs rgyas ||

Takasaki 357 In the same way, the living beings, If they were pure in their faith and so forth, And were endowed with virtues, faith and the like, Would perceive in their own minds the vision of the Buddha, || 20 ||

T 1611 Rm-Zs (no chi)

Rgvbh 100.18-19 lakṣaṇavyañjana^upetaṃ vicitra^īryāpathakriyam | caṅkramyamāṇaṃ tiṣṭhantaṃ niṣaṇṇaṃ śayanasthitam || 21 ||

Tg phi 123a2-3 mtshan daṅ dpe byad daṅ ldan pa || 'chag pa daṅ ni bźeṅs pa daṅ || bźugs pa daṅ ni gzims pa daṅ || spyod lam sna 3 tshogs mdzes pa can ||

Takasaki 357 Who is endowed with the visible features and marks, Who acts in manifold actual behavior like Walking, standing, sitting and sleeping, || 21 ||

T 1611 Rm-Zs (no chi)

Rgvbh 101.1-2 bhāṣamāṇaṃ śivaṃ dharmaṃ tūṣṇīṃbhūtaṃ samāhitam | citrāṇi prātihāryāṇi darśayantaṃ mahādyutim || 22 ||

Tg phi 123a3 źi ba'i chos ni gsuṅ ba daṅ || mi gsuṅ mñam par gźag gyur pa || cho 'phrul rnam pa sna tshogs dag | mdzad pa gzi mdaṅs chen po can ||

Takasaki 357 Preaching the Doctrine of Quiescence, being silent, Abiding in concentration of mind and showing The various miracles, and who has the great glory. || 22 ||

T 1611 Rm-Zs (no chi)

Rgvbh 101 3-4 taṃ ca dṛṣṭvā^abhiyujyante buddhatvāya spṛha^anvitāḥ | taddhetuṃ ca samādāya prāpnuvanti^īpsitaṃ padam || 23 ||

Tg phi 123a3-4 sems can rnams kyis mthoṅ bar 'gyur || de mthoṅ nas kyaṅ 'dod ldan pa || saṅs rgyas ñid phyir rab 4 sbyor te || de rgyu yaṅ dag blaṅs nas ni || 'dod pa'i go 'phaṅ thob par byed ||

Takasaki 357 Having seen him, the people who are filled with desire, Undertake the attainment of the Buddhahood, And, having brought the factors to development They do attain the desired state. || 23 ||

T 1611 Rm-Zs (no chi)

Rgvbh 101.5-6 pratibhāsaḥ sa ca^atyantam avikalpo nirīhakaḥ | evaṃ ca mahatā^arthena lokeṣu pratyupasthitaḥ || 24 ||

Tg phi 123a4 snaṅ ba de ni śin tu yaṅ || rtog med g-yo ba med pa ñid || de lta na yaṅ 'jig rten na || don chen pos ni ñe bar gnas ||

Takasaki 357 After all, it is an illusion, Of no thought-construction and no activity; Nevertheless, it appears in the world, Being associated with a great benefit. || 24 ||

T 1611 Rm-Zs (no chi)

Rgvbh 101 svacittapratibhāso 'yam iti naivaṃ pṛthagjanāḥ | jānanty atha ca tat teṣām avandhyaṃ bimbadarśanam || 25 ||

Tg phi 123a4-5 'di ni raṅ sems snaṅ ba źes || so so'i skye bos mi śes mod || de lta na 5 yaṅ gzugs mthoṅ ste || de dag la ni don yod 'gyur ||

Takasaki 357-358 Ordinary people do not notice That this is merely a reflection of their own mind; Still this manifestation of the Buddha's features Is useful for fulfilling their aim. || 25 ||

T 1611 Rm-Zs (no chi)

Rgvbh 101.9-10 tad dhi darśanam āgamya kramād asmin naye sthitāḥ | saddharmakāyaṃ madhyasthaṃ paśyanti jñānacakṣuṣā || 26 ||

Tg phi 123a5 rim gyis de mthoṅ la brten nas || theg pa 'di la gnas pa rnams || naṅ gi dam pa'i chos sku ni || ye śes mig gis mthoṅ bar 'gyur ||

Takasaki 358 Indeed, those who, having seen this vision, Have gradually established them selves in this method, Perceive, with the eyes of transcendental wisdom, The Body of the Highest Truth within them selves. || 26 ||

T 1611 Rm-Zs 818b3-6 如地普周遍 遠離高下穢 大琉璃明淨 離垢功德平 以彼毘琉璃 清淨無垢故 天主鏡像現 及莊嚴具生

Rgvbh 101.11-14 bhūr yadvat syāt samantavyapagataviṣamasthāna^antaramalā vaiḍūryaspaṣṭaśubhrā vimalamaṇiguṇā śrīmatsamatalā | śuddhatvāt tatra bimbaṃ surapatibhavanaṃ māhendramarutām utpadyeta krameṇa kṣitiguṇavigamād astaṃ punar iyāt || 27 ||

Tg phi 123a5-6 ji ltar sa kun dman pa'i gnas gźan daṅ bral dri med bai ḍūrya || gsal mdzes 6 nor bu'i yon tan dri bral dpal ldan steṅ ni mñam gyur te || dag phyir der ni lha der gnas tshogs lha dbaṅ lha yi gzugs śar te || rim gyis sa yi yon tan bral phyir de ni slar yaṅ mi snaṅ 'gyur ||

Takasaki 358 Suppose, the earth, having become completely free from unevenness And having become pure from within, would be as clear and white As the Vaiḍūrya stone, [because of its] being possessed of The immaculate qualities of jewel and of pure even surface; And, owing to its purity, there would appear on its [surface] The palace of Indra occupied by gods around him as a vision, But, as this earth would gradually lose its qualities, The vision [thereof] would subsequently disappear. || 27 ||

T 1611 Rm-Zs 818b7-14 若男若女等 於中見天主 及妙莊嚴具 作生彼處願 眾生為生彼 修行諸善行 持戒及布施 散花捨珍寶 後時功德盡 地滅彼亦滅 心琉璃地淨 諸佛鏡像現 諸佛子菩薩 見佛心歡喜 為心菩提故 起願修諸行

Rgvbh 101.15-18 tadbhāvāya^upavāsavrataniyamatayā dāna^ādyabhimukhāḥ puṣpa^ādīni kṣipeyuḥ praṇihitamanaso nārīnaragaṇāḥ | vaiḍūryasvacchabhūte manasi munipraticchāya^adhigamane citrāṇy utpādayanti pramuditamanasas tadvaj jinasutāḥ || 28 ||

Tg phi 123a6-7 de dṅos thob phyir bsñen gnas brtul źugs ṅes par spyin sogs la phyogs pa || 7 bud med skyes tshogs smon pa'i sems kyis me tog la sogs 'thor ba ltar || dag pa'i bai ḍūrya 'dra sems la snaṅ ba'i thub dbaṅ thob bya'i phyir || rab dga'i sems ldan rgyal ba'i sras rnams de bźin sems rab skyed par byed ||

Takasaki 358-359 For obtaining that state, the multitudes of men and women, Whose mind intends to perform charity and the rest, Through observing rules regarding fast and conduct, Would scatter flowers with minds full of sublime desire. Similarly, for obtaining the shadow of the Lord of Sages On their mind which is radiant like the Vaiḍūrya stone, The sons of the Buddha, with minds full of delight, Produce various pictures [showing the Buddha's life, etc.] || 28 ||

T 1611 Rm-Zs 818a20-23 如彼毘琉璃 清淨大地中 天主帝釋身 於中鏡像現 如是眾生心 清淨大地中 諸佛如來身 於中鏡像現

Rgvbh 101.19-22 yathaiva vaiḍūryamahītale śucau surendrakāyapratibimbasaṃbhavaḥ | tathā jagaccittamahītale śucau muni^indrakāyapratibimbasaṃbhavaḥ || 29 ||

Tg phi 123a7-123b1 ji ltar bai ḍūr sa gźi gtsaṅ ma la || lha 1 dbaṅ lus kyi gzugs brñan snaṅ ba ltar || de bźin 'gro sems sa gźi gtsaṅ ma la || thub pa'i dbaṅ po'i sku yi gzugs brñan 'char ||

Takasaki 359 Just as, on the pure surface of the Vaiḍūrya stone, There appears the reflection of the body of the highest god; Similarly, on the pure surface of the mind in the world, There appears the reflection of the body of the Highest Sage. || 29||

T 1611 Rm-Zs 818a24-b2 帝釋現不現 依地淨不淨 如是諸世間 鏡像現不現 如來有起滅 依濁不濁心 如是諸眾生 鏡像現不現 天主帝釋身 鏡像有生滅 不可得說有 不可得說無 如來身亦爾 鏡像有生滅 不可得說有 不可得說無

Rgvbh 102.1-4 bimba^udayavyayam anāvilatā^avilasva cittapravartanavaśāj jagati pravṛttam |lokeṣu yadvad avabhāsam upaiti bimbaṃ tadvan na tat sad iti na^asad iti prapaśyet || 30 ||

Tg phi 123b1-2 'gro bar gzugs brñan 'char nub rñog med daṅ || rñog pa'i raṅ sems rab 'jug dbaṅ gis 'jug | ji ltar 'jig rten dag na 2 gzugs snaṅ ltar || de bźin yod daṅ źig ces de mi lta ||

Takasaki 359 The appearance and disappearance of this reflection Occur due to the condition of one's own mind, Whether it be pure or impure, [respectively], And, as the feature [of Indra or of the Buddha] Is seen only as a vision in this world, So one should not see it as either real or unreal. || 30 ||

T 1611 Rm-Zs (no chi)

Rgvbh 102.5-7 devadundubhivad iti | yathaiva divi devānāṃ pūrvaśukla^anubhāvataḥ | yatnasthānamanorūpavikalparahitā satī || 31 ||

Tg phi 123b2 lha'i rṅa bźin źes bya ba ni | ji ltar lha naṅ lha rnams kyi || sṅon gyi dkar po'i mthu yis ni || 'bad daṅ gnas daṅ yid gzugs daṅ || rnam par rtog pa med bźin du ||

Takasaki 359 (II) It is said that [the word of the Buddha] has a resemblance with the celestial drum. (Kārikās 21-25) Just as, in the heaven of the gods, Owing to the previous, virtuous experiences, The divine drum, being apart from efforts; From a particular place, from forms of mind, And from thought-constructions, || 31 ||

T 1611 Rm-Zs (no chi)

Rgvbh 102.8-9 anityaduḥkhanairātmyaśāntaśabdaiḥ pramādinaḥ | codayaty amarān sarvān asakṛddevadundubhiḥ || 32 ||

Tg phi 123b2-3 mi rtag sdug bsṅal bdag med daṅ || 3 źi ba'i sgra yis bag med pa'i || lha rnams thams cad yaṅ nas yaṅ || chos kyi rṅas ni skul byed ltar ||

Takasaki 359 Alarms all the inattentive gods again and again, By producing the sounds of 'evanescence', of 'suffering', Of 'impersonality' and of 'quiescence'; || 32 ||

T 1611 Rm-Zs (no chi)

Rgvbh 102.10-11 vyāpya buddhasvaraṇaivaṃ vibhur jagad aśeṣataḥ | dharmaṃ diśati bhavyebhyo yatna^ādirahito 'pi san || 33 ||

Tg phi 123b3 de bźin khyab bdag 'pad sogs daṅ || bral daṅ 'gro ba ma lus pa || saṅs rgyas gsuṅ gis khyab mdzad de || skal ldan rnams la chos ston to ||

Takasaki 359-360 Similarly, in this world, the Buddha who is all-pervading And free from effort and the rest, Teaches the Doctrine by his voice Towards the worthy without exception. || 33 ||

T 1611 Rm-Zs 818b25-c1 天妙法鼓聲 依自業而有 諸佛說法音 眾生自業聞 如妙聲遠離 功用處身心 令一切諸天 離怖得寂靜 佛聲亦如是 離功用身心 令一切眾生 得證寂滅道

Rgvbh 102.12-15 devānāṃ divi divyadundubhiravo yadvat svakarma^udbhavo dharma^udāharaṇaṃ muner api tathā loke svakarma^udbhavam | yatnasthānaśarīracittarahitaḥ śabdaḥ sa śāntyāvaho yadvat tadvad ṛte catuṣṭayam ayaṃ dharmaḥ sa śāntyāvahaḥ || 34 ||

Tg phi 123b3-4 ji ltar lha naṅ lha rnams 4 kyi | | rṅa sgra raṅ gi las las byuṅ || de bźin 'jig rten thub pa'i chos || gsuṅ ba'aṅ raṅ gi las las 'byuṅ || 'bad gnas lus daṅ sems bral ba'i || sgra de ji ltar źi sgrub ltar || de bźin bźi daṅ bral ba yi|| chos 'di źi ba sgrub par byed ||

Takasaki 360 Just as, in the heaven of the gods, the sound Of the divine drum arises due to their own deeds, Similarly, in this world, the Doctrine, Though it is preached by the Buddha, arises [in fact] Owing to the [previous] own deeds of the people; And just as the [celestial] sound, being devoid of Effort, place, form and thought-construction, Brings forth quiescence; Similarly, this Doctrine, devoid of those four, Brings forth Nirvāṇa. || 34 ||

T 1611 Rm-Zs 818c2-5 於彼戰鬥時 為破修羅力 因鼓出畏聲 令修羅退散 如來為眾生 滅諸煩惱苦 為世間說法 示勝禪定道

Rgvbh 102.16-19 saṃgrāmakleśavṛttāv asurabalajayakrīḍāpraṇudanaṃ dundubhyāḥ śabdahetuprabhavam abhayadaṃ yadvat surapure | sattveṣu kleśaduḥkhapramathanaśamanaṃ mārga^uttamavidhau dhyāna^ārūpya^ādihetuprabhavam api tathā loke nigaditam || 35 ||

Tg phi 123b4-5 ji ltar lta yi grod na 5 rṅa sgra'i rgyun 'byuṅ mi 'jigs sbyin pa ni || ñon moṅs g-yul du 'jug tshe lha min g-yul rgyal rtsed mo sel ba źin || de bźin 'jig rten dag na bsam gtan gzugs med la sogs rgyus byuṅ ba || sems can ñon moṅs sdug bsṅal rab 'joms źi ba bla med lam tshul brjod ||

Takasaki 360 At the time of the trouble of battle, in the city of gods, There is destruction of the victorious play of the Asuras' army Which is caused by the sound of drum And gives fearlessness [among the gods]; Similarly, in this world, in preaching the Highest Path, [Buddha's] speech destroys, the defilements And pacifies the sufferings in the living beings, Which is due to various practices like contemplations, Concentrations in the Immaterial Sphere and the rest. || 35 ||

T 1611 Rm-Zs (no chi)

Rgvbh 102.20-103.1 kasmād iha dharmadundubhir eva^adhikṛtā na tadanye divyās tūryaprakārāḥ | te 'pi hi divaukasāṃ pūrvakṛtakuśalakarmavaśād aghaṭṭitā eva divyaśravaṇamanoharaśabdam anuruvanti | tais tathāgataghoṣasya catuḥprakāraguṇavaidharmyāt |

Tg phi 123b6-7 ci'i phyir 'dir chos kyi rṅa ñid kyi dbaṅ du byas kyi | lha'i sil sñan gyi rnam pa de las gźan pa dag kyaṅ ma yin te | de dag lha rnams kyi sṅon byas pa'i las kyi dbaṅ gis mod kho nar lha'i rna bar yid 'phrog pa'i sgra'i rjes su 'byuṅ bar 'gyur ro źe na | de bźin gśegs pa'i dbyaṅs 7 daṅ de dag chos mi mthun pa'i yon tan rnam pa bźi'o ||

Takasaki 360-361 (On the superiority of the drum over the other musical instruments). Now, why has the sound of the drum of Doctrine alone been referred to and not the cymbals and the other kinds of celestial instrument? These are likewise produced owing to the previous virtuous deeds made by the gods and make sound agreeable to the ear of deities. [To this, we will answer: They are not referred to] because they have four points of dissimilarity to the Buddha's voice.

T 1611 Rm-Zs (no chi)

Rgvbh 103.1-4 tat punaḥ katamat | tad yathā prādeśikatvam ahitatvam asukhatvam anairyāṇikatvam iti | dharmadundubhyāḥ punar aprādeśikatvam aśeṣapramattadevagaṇasaṃcodanatayā ca tatkāla^anatikramaṇatayā ca paridīpitam | hitatvam asura^ādiparacakra^upadravabhayaparitrāṇatayā ca^apramādasaṃniyojanatayā ca |

Tg phi 123b7-124a1 de dag kyaṅ gaṅ źe na | 'di lta ste | ñi tshe ba ñid daṅ | phan ba ma yin ba ñid daṅ | bde ba ma yin pa ñid daṅ | ṅes par 'byin par byed pa ma yin pa ñid do || chos kyi rṅa ni bag med ba'i lha'i tshogs tshos mtha' 1 || dag bskul ba ñid daṅ | de'i dus la mi 'da' bas na ñi tshe ba ma yin pa ñid du bstan to || lha ma yin la sog pa pha rol gyi tshogs ñe bar 'tshe ba'i 'jigs pa las yoṅs su skyob pa ñid daṅ | bag yod pa'i gnas la rab tu sbyor bas na phan pa ñid daṅ |

Takasaki 361 Then, which are these [four]? They are, namely, partiality; 2) lack of benefit; 3) unpleasantness; and 4) unconduciveness to Deliverance. [On the other hand] the drum of Doctrine summons the multitudes of inattentive gods without exception and sounds at the right time. For this reason it is explained as being, 'not partial'. Owing to its protecting [gods] from the fear of calamity caused by the invasion of Asuras and others, and owing to its enjoining [them] to take heed, its 'beneficiality' is mentioned.

T 1611 Rm-Zs (no chi)

Rgvbh 103.4-8 sukhatvam asatkāmaratisukhavivecanatayā ca dharma^ārāmaratisukha^upasaṃharaṇatayā ca | nairyāṇikatvam anityaduḥkhaśūnya^anātmaśabda^uccāraṇatayā ca sarva^upadrava^upāyāsa^upaśāntikaraṇatayā ca paridīpitam | ebhiḥ samāsataś caturbhir ākārair dharmadundubhisādharmyeṇa buddhasvaramaṇḍalaṃ viśiṣyata iti |

Tg phi 124a2-3 dam pa ma yin pa'i 'dod pa'i dga' ba de rnam par 'byed pa ñid daṅ | chos kyi kun dga'i dga' bde ñe bar sgrub pas na bde ba ñid do || mi rtag pa daṅ | sdug bsṅal ba daṅ | stoṅ pa daṅ | bdag med pa'i sgra sgrogs pa ñid daṅ | ñe bar 'tshe ba'i phoṅs pa thams cad ñe bar źi bar 3 byed pas na ṅes par 'byin par byed pa ñid du bstan to || mdor bsdu na rnam pa bźi po 'di dag gis chos kyi rṅa daṅ chos mthun pas na | saṅs rgyas kyi dbyaṅs kyi dkyil 'khor khyad par du 'phags so ||

Takasaki 361 Owing to its distinguishing bliss from the pleasure caused by evil enjoyment and to its bringing forth pleasant bliss in taking delight in the Doctrine, it is said to be 'blissful'. [And lastly], Owing to its delivering the sounds of 'evanescence', 'suffering', 'non-substantiality' and 'impersonality', and to its pacifying all misfortune and perturbation, the drum is explained as being 'conducive to deliverance'. In short, the circle of the Buddha's voice is qualified as being similar to the drum of Doctrine through these four points.

T 1611 Rm-Zs (no chi)

Rgvbh 103.8-10 buddhasvaramaṇḍalaviśeṣaṇaślokaḥ | sārvajanyo hitasukhaḥ prātihāryatraya^anvitaḥ | muner ghoṣo yato divyatūryebhyo 'to viśiṣyate || 36 ||

Tg phi 124a3-4 des na saṅs rgyas kyi dbyaṅs kyi dkyil 'khor las brtsams te tshigs su bcad pa | 4 gaṅ phyir skye kun pa ñid daṅ || phan bde cho 'phrul gsum ldan pa || de phyir thub dbyaṅs lha rdzas kyi || sil sñan rnams las khyad par 'phags ||

Takasaki 361-362 In regard to distinguishing the circle of the Buddha's voice, we have one verse. Being universal, bringing benefit and bliss, And being endowed with the threefold miraculous power, The voice of the Buddha is superior To [the sound of] the celestial cymbals. || 36 ||

T 1611 Rm-Zs (no chi)

Rgvbh 103.11-16 eṣāṃ khalu caturṇām ākārāṇāṃ yathāsaṃkhyam eva caturbhiḥ ślokaiḥ samāsanirdeśo veditavyaḥ | śabdā mahānto divi dundubhīnāṃ kṣitisthiteṣu śravaṇaṃ na yānti | saṃsārapātālagateṣu loke saṃbuddhatūryasya tu yāti śabdaḥ || 37 ||

Tg phi 124a4-5 rnam pa bźi po 'di dag gis ṅes par bstan pa ni | mdor bsdu na tshigs su bcad pa bźis graṅs ji lta ba bźin du rig par bya ste | 5 lhar ni rṅa yi sgra chen po || sar gnas rnams kyi rnar mi 'gro || saṅs rgyas rṅa sgra 'khor ba yi || sa 'og 'jig rten dag tu 'gro ||

Takasaki 362 Now, of these four points, a brief explanation will be given in the following four verses. The sounds of drums in heaven, though be great, Cannot reach the ears of those abiding on the earth; In this world, however, the sound of the drum of Buddha Reaches even those in the lowest sphere of Saṃsāra. || 37 ||

T 1611 Rm-Zs (no chi)

Rgvbh 103.17-20 bahvyo 'marāṇāṃ divi tūryakoṭyo nadanti kāmajvalana^abhivṛddhau | ekas tu ghoṣaḥ karuṇā^ātmakānāṃ duḥkha^agnihetupraśamapravṛttaḥ || 38 ||

Tg phi 124a5-6 lhar ni lha yi sil sñan bye ba maṅ || 'dod me mṅon par 'phel ba'i don du sgrogs || thugs rje'i bdag ñid rnams kyi dbyaṅs gcig kyaṅ || sdug bsṅal 6 mi rab źi ba'i don du 'jug ||

Takasaki 362 In heaven, the divine cymbals of a million kinds Sound only in order to kindle the flame of desire, But one voice of those full of Compassion Sounds in order to extinguish the cause of the fire of suffering. || 38 ||

T 1611 Rm-Zs (no chi)

Rgvbh 103.21-104.2 śubhā manojñā divi tūryanisvanā bhavanti citta^uddhativṛddhihetavaḥ |tathāgatānāṃ tu rutaṃ mahātmanāṃ samādhicitta^arpaṇabhāvavācakam || 39 ||

Tg phi 124a6 lhar ni mdzes śiṅ yid 'oṅ sil sgra || sems kyi rgod pa 'phel bar gyur pa'i rgyu || thugs rje'i bdag ñid de bźin gśegs pa'i gsuṅ || tiṅ 'dzin sems gtoṅ bsam pa skul byed ñid ||

Takasaki 362 The sounds of cymbals in heaven, though they be pure and pleasant, Are the causes for increasing the elation of mind, The voice of 1he great Buddhas, however, Speaks of the concentration of mind in meditation. || 39 ||

T 1611 Rm-Zs (no chi)

Rgvbh 104.3-6 samāsato yat sukhakāraṇaṃ divi kṣitāv anantāsv api lokadhātuṣu | aśeṣalokaspharaṇa^avabhāsanaṃ praghoṣam āgamya tad apy udāhṛtam || 40 ||

Tg phi 124a6-7 mdor na ma lus 'jig rten khams rnams 7 su'aṅ || lha daṅ sa yi bde ba'i rgyu gaṅ yin || de ni ma lus 'jig rten khyab snaṅ ba || dbyaṅs ñid la ni rab tu brten par brjod ||

Takasaki 363 In short, that which is the cause of bliss, In heaven, on earth, as well as In all the other numberless worlds, Is the voice [of the Buddha] which manifests Pervadingly in the world leaving no residue; And in respect to those points, thus it is illustrated. || 40 ||

T 1611 Rm-Zs (no chi)

Rgvbh 104.7-9 kāyavikurvitena daśadigaśeṣalokadhātuspharaṇam ṛddhiprātihāryam iti sūcitam | cetaḥparyāyajñānena tatparyāpannaṃ sarvasattvacittacaritagahana^avabhāsanam ādeśanāprātihāryam |

Tg phi 124a7-124b1 lus kyi cho 'phrul gyis phyogs bcu'i 'jig rten gyi khams ma lus par khyab pas ni | rdzu 'phrul gyi cho 'phrul źes bstan to || sems kyi 1 || rnam graṅs mkhyen pas de rtogs pa sems can gyi sems kyi spyod pa zab mo snaṅ ba ni kun brjod pa'i cho 'phrul lo ||

Takasaki 363 Now, it is indicated that the all-pervadingness [of the Buddha] through the manifestation of body in all the worlds of the ten directions shows [his] 'manifestation of miracles by the supernatural power'. The illumination of the thicket of mental conduct of living beings, as involved in the mind, by knowing the variety of spiritual elements, this is called the 'manifestation of miracle through mind-reading'.

T 1611 Rm-Zs (no chi)

Rgvbh 104.9-12 vāgghoṣa^udāharaṇena nairyāṇikīṃ pratipadam ārabhya tadavavāda^anuśāsanam anuśāstiprātihāryam | ity evam avyāhatagater ākāśadhātuvad aparicchinnavartino 'pi buddhasvaramaṇḍalasya yan na sarvatra sarvaghoṣa^upalabdhiḥ prajñāyate na tatra buddhasvaramaṇḍalasya^aparādha iti |

Tg phi 124b1-2 ṅag gi dbyaṅs brjod pas ṅes par 'byin ba'i lam las brtsams te 'doms pa daṅ rjes su bstan pa ni | rjes su bstan pa'i cho 'phrul lo || de ltar thogs pa med 2 par 'gro ba'i saṅs rgyas kyi dbyaṅs kyi dkyil 'khor nam mkha'i khams ltar yoṅs su chad pa med par 'jug kyaṅ thams cad du rnam pa thams cad kyis dmigs par ma gtogs pa gaṅ yin pa der saṅs rgyas kyi dbyiṅs kyi dkyi 'khor gyi ñes pa ni ma yin no||

Takasaki 363 And, with reference to the Path leading to Deliverance, [the Buddha] preaches and instructs that Path [to the others] by the example of the utterance of his voice. This is called 'the manifestation of miracle through instruction'. Thus the circle of Buddha's voice is, like space, unimpeded and acts without interruption, but still this voice cannot be caught everywhere or in its full extent. This is, however, not at all the fault of the circle of the Buddha's voice.

T 1611 Rm-Zs 818c6-8 一切世間人。不覺自過失。偈言 聾不聞細聲 天耳聞不遍 唯智者境界 以聞心不染

Rgvbh 104.12-16 pratyāyana^artham atatprahitānām ātma^aparādhe ślokaḥ | yathā sūkṣmān śabdān abubhavati na śrotravikalo na divyaśrotre 'pi śravaṇapathan āyānti nikhilam | tathā dharmaḥ sūkṣmaḥ paramanipuṇajñānaviṣayaḥ prayāty ekeṣāṃ tu śravaṇapatham avilaṣṭamanasām || 41 ||

Tg phi 124b2-4 źes bstan pa'i don du 3 de ma gtogs pa rnams kyi bdag ñid kyi ñes pa las brtsams te tshigs su bcad pa| ji ltar rna ba daṅ bral bas || phra mo'i sgra ni mi myoṅ bźin || thams cad lha yi rna bar yaṅ || rna lam du ni 'gro bźin || de bźin chos phra mchog tu ni || źib mo'i ye śes spyod yul 4 yaṅ || ñon moṅs med yid 'ga' źig gi || rna ba'i lam du 'gyur ba yin ||

Takasaki 363-364 In order to explain this point, with reference to the self-fault of those who are not attentive, there is one śloka. (Kārikā 26) Just as a deaf person cannot hear a subtle voice, Or even to a man of divine ears, Not all sounds become audible, Similarly, being the object of the most subtle Wisdom, The Doctrine, of subtle character, becomes audible Only to one whose mind is free from defilements. || 41 ||

T 1611 Rm-Zs (no chi)

Rgvbh 104.17-19 meghavad iti | prāvṛṭkāle yathā meghaḥ pṛthivyām abhivarṣati | vāriskandhaṃ nirābhogo nimittaṃ sasyasaṃpadaḥ || 42 ||

Tg phi 124b4 sprin bźin źes bya ba ni | ji ltar dbyar gyi dus na sprin || lo tog phun sum tshogs pa'i rgyu || chu yi phuṅ po 'bad med par || sa la mṅon par 'bebs pa ltar ||

Takasaki 364 (III) It is said that [the mind of the Buddha in its activity] is like a cloud. (Kārikās 27-30) Just as, in the rainy season, the clouds discharge, without any effort, The multitudes of water on the earth, Causing abundance of harvest; || 42 ||

T 1611 Rm-Zs (no chi)

Rgvbh 105.1-2 karuṇā^ambudatas tadvat saddharmasalilaṃ jinaḥ | jagatkuśalasasyeṣu nirvikalpaṃ pravarṣati || 43 ||

Tg phi 124b4-5 de bźin thugs rje'i 5 sprin las ni || rgyal ba'i dam chos chu yi char || 'gro ba'i dge ba'i lo tog rgyu || rnam par rtog pa med par 'bebs ||

Takasaki 364 In a similar manner, the Buddha Discharges the rain of the Highest Doctrine From the clouds of Compassion, with no searching thought, For [bringing] the crops of virtue among the living beings. || 43 ||

T 1611 Rm-Zs 818c12-13 世間依善業 依風生雲雨 依悲等增長 佛妙法雲雨

Rgvbh 105.3-6 loke yathā kuśalakarmapathapravṛtte varṣanti vāyujanitaṃ salilaṃ payodāḥ |tadvat kṛpā^anilajagatkuśala^abhivṛddheḥ saddharmavarṣam abhivarṣati buddhameghaḥ || 44 ||

Tg phi 124b5-6 ji ltar 'jig rten dge ba'i lam 'jug pa || rluṅ bskyod chu char sprin gyis 'bebs pa ltar || de bźin brtse rluṅ 'gro dge mṅon 'phel phyir || saṅs 6 rgyas sprin las dam chos char pa 'bebs ||

Takasaki 364 Just as the clouds discharge the rain, Agitated by the wind, upon the earth where The people behave in the path of virtuous actions; Similarly, the cloud that is the Buddha Pours the rain of the Highest Doctrine As the virtues are increased in the world Owing to the wind of Compassion. || 44 ||

T 1611 Rm-Zs 818c10-11 知有起悲心 遍滿世間處 定持無垢藏 佛雨淨穀因

Rgvbh 105.7-10 bhaveṣu saṃvitkaruṇā^avabhṛtkaḥ kṣara^akṣara^asaṅganabhastalasthaḥ |samādhidhāraṇyamala^ambugarbho muni^indrameghaḥ śubhasasyahetuḥ || 45 ||

Tg phi 124b6 srid la mkhyen daṅ brtse chen 'gyur pa daṅ || mi 'gyur ma gos nam mkha'i dkyil gnas pa || tiṅ 'dzin gzuṅs chu dri med sñiṅ po can || thub dbaṅ sprin ni dge ba'i lo tog rgyu ||

Takasaki 364-365 Bearing Wisdom and Compassion, Abiding in the celestial sphere Without affecting anything, neither perishable nor imperishable, And being the womb of the pure water Of meditation and mystical formulas, The cloud-like chieftain of sages Causes the pure crops in various worlds. || 45 ||

T 1611 Rm-Zs 818c14-18 依止器世間。雨水味變壞偈言 譬如虛空中 雨八功德水 到鹹等住處 生種種異味 如來慈悲雲 雨八聖道水 到眾生心處 生種種解味

Rgvbh 105.11-15 bhājanavimātratāyām | śītaṃ svādu prasannaṃ mṛdu laghu ca payas tat payodād vimuktaṃ kṣāra^ādisthānayogād atibahurasatām eti yadvat pṛthivyām | ārya^aṣṭa^aṅga^ambuvarṣaṃ suvipulakaruṇāmeghagarbhād vimuktaṃ santānasthānabhedād bahuvidharasatām eti tadvat prajāsu || 46 ||

Tg phi 124b6-125a1 snod rnams sna tshogs ñid las ni | ji ltar 7 bsil źiṅ mṅar daṅ 'jam pa daṅ || yaṅ ba'i chu ni sprin de las 'thon pa || sa la ba tsha la sogs gnas 'brel bas || śin tu maṅ po'i ror ni 'gyur ba bźin || de bźin 'phags pa'i yan lag brgyad chu'i char || rab yaṅs brtse sprin sñiṅ po las 'thon pa || 1 || 'gro ba'i rgyud kyi gnas kyi dbye ba las || rnam pa maṅ po'i ṅo daṅ ldan par 'gyur ||

Takasaki 365 With reference to the unequality of receptacles in measure, (Kārikā 31) Cool, sweet, clear, soft, and light Is the rain descending from the cloud, But having touched on earth the places filled with salt, etc., Becomes of tastes of much variety; Similar is the rain of the 8-fold Holy Path, Descending from the cloud, the womb abundant with Compassion, But, owing to the variety of conditions of individuals, It assumes many kinds of taste in the living beings. || 46 ||

T 1611 Rm-Zs 818c19-21 無差別心。偈言 信於妙大乘 及中謗法者 人遮多烏鬼 此三聚相似

Rgvbh 105.16-18 nirapekṣapravṛttau | yāna^agre 'bhiprasannānāṃ madhyānāṃ pratighātinām | manuṣyacātakapretasadṛśā rāśayas trayaḥ || 47 ||

Tg phi 125a1 ltos pa med par 'jug pa las ni | theg pa mchog la daṅ ba daṅ || bar ma daṅ ni sdaṅ ba yi || phuṅ po gsum ni mi dag daṅ || rma bya daṅ ni yi dags 'dra ||

Takasaki 365-366 On the impartial attitude, (Kārikās 32-34) Those who have faith in the Highest Vehicle, Those of intermediate nature, and those who resist the Doctrine, These are the three kinds of living beings, And have similarity with men, peacocks and ghosts, respectively. || 47 ||

T 1611 Rm-Zs 818c22-23 正定聚眾生 習氣不定聚 身見邪定聚 邪見流生死

Rgvbh (no san)

Tg phi (no tib)

Takasaki (no eng)

T 1611 Rm-Zs 818c24-27 秋天無雲雨 人空烏空苦 夏天多雨水 燒鬼令受苦 佛現世不現 悲雲雨法雨 信法器能得 謗法有不聞

Rgvbh 105.19-106.2 grīṣma^ante 'mbudhareṣv asatsu manujā vyomny apracārāḥ khagā varṣāsv apy ativarṣaṇaprapatanāt pretāḥ kṣitau duḥkhitāḥ | aprādurbhāvana^udaye 'pi karuṇāmegha^abhradharma^ambhasodharma^ākāṅkṣiṇi dharmatāpratihate loke ca sā^eva^upamā || 48 ||

Tg phi 125a1-2 dpyid mthar 2 sprin med pa na mi daṅ mkha' mi rgyu ba'i bya dag daṅ || dbyar tshes la char bab pas na yi dags dag ni sdug pa ltar || sñiṅ rje'i sprin tshogs dag gis chos chu byuṅ daṅ ma byuṅ ba las kyaṅ || chos 'dod pa daṅ chos la sdaṅ ba'i 'jig rten na ni dpe de ñid ||

Takasaki 366 Towards the end of the summer, being of no cloud, Men and those birds who cannot fly in the sky Experience sufferings [from lack of rain]; In the rainy season, however, because of much rainfall, The ghosts in the ground experience sufferings; In the case of the living beings in the world, Those desirous of the Doctrine and those hostile to it, The non-arising and the arising of the water of Doctrine From the clouds of Compassion [cause suffering in each turn]; This is the point of similarity. || 48 ||

T 1611 Rm-Zs 818c28-819a7 不護眾生。偈言 天雨如車軸 澍下衝大地 雹及礔……石 金剛爆火等 不護微細虫 山林諸果樹 草穀稻糧等 行人故不雨 如來亦如是 於麤細眾生 相應諸方便 般若悲雲雨 諸煩惱習氣 我邪見眾生 如是種類等 一切智不護

Rgvbh 106.3-6 sthūlair bindunipātanair aśanibhir vajra^agnisaṃpātanaiḥ sūkṣmaprāṇakaśailadeśagamikān na^apekṣate toyadaḥ | sūkṣma^audārikayuktyupāyavidhibhiḥ prajñākṛpā^ambhodharas tadvat kleśagatān dṛṣṭyanuśayān na^apekṣate sarvathā || 49 ||

Tg phi 125a2-3 thigs pa rags 'bebs rdo tshan daṅ 3 ni rdo rje'i me ni 'bebs pas ni || srog chags phra daṅ ri sul soṅ ba dag la ji ltar spyin ltos med || phra daṅ rgya chen rigs thabs tshul gyis mkhyen pa daṅ ni brtse ba'i sprin || ñon moṅs dag 'gyur bdag lta'i bag chags dag las rnam ba kun ltos med ||

Takasaki 366 Discharging the gross drop of rain, hail and lightning, The cloud does not care about the subtle living beings; Nor about those who are on a trip in the mountains; Similarly, the one who holds the waters of Wisdom and Compassion, [Discharging them] with various means, methods and rules, subtle or gross, Does not mind anywhere those who are of Defilements, Whether [in the burst of] egoistic view or in a dormant state. || 49 ||

T 1611 Rm-Zs 819a8 為滅苦火。偈言 無始世生死 波流轉五道 (819a11) 五道中受樂 猶如臭爛糞 (819a12) 寒熱惱等觸 諸苦畢竟有 (819a13) 為令彼除滅 降大妙法雨 (819a14)

Rgvbh 106.7-11 duḥkha^agnipraśamane | saṃsāro 'navara^agrajātimaraṇas tatsaṃsṛtau pañcadhā mārgaḥ pañcavidhe ca vartmani sukhaṃ na^uccārasaugandhyavat | tad duḥkhaṃ dhruvam agniśastraśiśirakṣāra^ādisaṃsparśajaṃtacchāntyai ca sṛjan kṛpājaladharaḥ saddharmavarṣaṃ mahat || 50 ||

Tg phi 125a3-5 sdug bsṅal gyi me rab tu 4 'jil ba las ni | 'khor ba'i skye 'chi thog mtha' med der 'gro ba'i lam ni rnam pa lṅa || mi gtsaṅ ba la dri źim med bźin 'gro lṅa dag la bde ba med || de'i sdug rtag tu mi mtshon kha ba rgya tsha la sogs reg skyes bźin || thugs rje'i sprin las dam chos char chen de rab źi byed rab tu 5 'bebs ||

Takasaki 367 On [the function of] calming the fire of Suffering, (Kārikās 35-37) The [succession] of birth and death in beginningless time Is the Saṃsāra, in whose course there are five Paths, And in these five Paths, there is no happiness, Just as excretion has no good smell at all; - Its suffering is constant and as if produced from The contact with fire, swords, ice, salt and so forth; But, to pacify it, the cloud of Compassion Lets fall the great rain of the Highest Doctrine. || 50 ||

T 1611 Rm-Zs 819a15-18 知天中退苦 人中追求苦 有智者不求 人天自在樂 慧者信佛語 已信者知苦 亦復知苦因 觀滅及知道

Rgvbh 106.12-15 deveṣu cyutiduḥkham ity avagamāt paryeṣṭiduḥkhaṃ nṛṣu prājñā na^abhilaṣanti devamanujeṣv aiśvaryam apy uttamam | prajñāyāś ca tathāgatapravacanaśraddha^anumānyād idaṃ duḥkhaṃ hetur ayaṃ nirodha iti ca jñānena saṃprekṣaṇāt || 51 ||

Tg phi 125a5-6 lha la 'chi 'pho mi la yoṅs tshol sdug bsṅal źes bya rtogs pa'i phyir || śes rab ldan pa lha mi'i dbaṅ phyug mchog la'aṅ mṅon par 'dod med de || śes rab daṅ ni de bźin śegs pa'i gsuṅ rab dad pa'i rjes 'braṅs nas || 'di ni sdug bsṅal 'di 6 rgyu 'di ni 'gog ces śes pas mthoṅ phyir ro ||

Takasaki 367 Having known that the transmigration [from heaven], Is the suffering among gods, and, for the human beings, The searching for the objects of desire is the suffering, The Wise men never seek for the best glory among gods and men; It is because of their Transcendental Intellect, Because of their following the faith in the Buddha's words, And [consequently], because of their realizing analytically, "This is suffering, this is its cause, and this is its extinction". || 51 ||

T 1611 Rm-Zs 819a9-10 知病離病因 取無病修藥 苦因彼滅道 知離觸修等

Rgvbh 106.16-19 vyādhir jñeyo vyādhihetuḥ praheyaḥ svāsthyaṃ prāpyaṃ bheṣajaṃ sevyam evam | duḥkhaṃ hetus tannirodho 'tha mārgojñeyaṃ heyaḥ sparśitavyo niṣevyaḥ || 52 ||

Tg phi 125a6 nad ni śes bya nad kyi rgyu ni spaṅ bya la || bder gnas thob bya sman ni bsten par bya ba ltar || sdug bsṅal rgyu daṅ de 'gog pa daṅ de bźin lam || śes bya spaṅ bya rig par bya źiṅ bsten par bya ||

Takasaki 367 Illness is to be cognized, its cause removed, Health should be attained, and a remedy used; Like that, Suffering, its Cause, Extinction and the Path, Are to be cognized, removed, touched and observed. || 52 ||

T 1611 Rm-Zs (no chi)

Rgvbh 107.1-3 mahābrahmavad iti | sarvatra devabhavane brāhmyād avicalan padāt | pratibhāsaṃ yathā brahmā darśayaty aprayatnataḥ || 53 ||

Tg phi 125a6-7 tshaṅs pa chen po bźin 7 źes bya ba ni | ji ltar tshaṅs ba tshaṅs pa yi || gnas nas 'pho ba med bźin de | lha yi gnas ni thams cad du || snaṅ ba 'bad med ston pa ltar ||

Takasaki 368 (IV) It is said that [the Buddha's apparitional form] is like the great Brahmā. (Kārikās 38-41) Just as Brahmā, without moving from his palace, Manifests his apparition, without any effort, In the world of gods everywhere; - || 53 ||

T 1611 Rm-Zs (no chi)

Rgvbh 107.3-4 tadvan munir anābhogān nirmāṇaiḥ sarvadhātuṣu | dharmakāyād avicalan bhavyānām eti darśanam || 54 ||

Tg phi 125a7-125b1 de bźin thub pa'i chos sku las || bskyon pa med par khams kun tu || skal ldan rnams la 'bad med par || sprul 1 pa dag gis ston par mdzad ||

Takasaki 368 Similarly, the Buddha, without moving from the Absolute Body, Comes to the sight of the worthy, without any effort, With his apparitional form, in all the worlds. || 54 ||

T 1611 Rm-Zs 819a22-25 梵宮中不動 常現於欲界 諸天見妙色 失五欲境界 佛法身不動 而常現世間 眾生見歡喜 不樂諸有樂

Rgvbh 107.5-8 yadvad brahmā vimānān na calati satataṃ kāmadhātupraviṣṭaṃ devāḥ paśyanti cainaṃ viṣayaratiharaṃ darṣanaṃ tac ca teṣām | tadvad saddharmakāyān na calati sugataḥ sarvalokeṣu cainaṃ bhavyāḥ paśyanti śaśvatsakalamalaharaṃ darśanaṃ tac ca teṣām || 55 ||

Tg phi 125b1-2 ji ltar tshaṅs rtag gźal yas khaṅ nas mi g-yo 'dod khams źugs pa de || lha rnams kyis mthoṅ de mthoṅ de yaṅ yul la dga' ba spoṅ ñed ltar || de bźin bde gśegs chos kyi sku las mi bskyod 'jig rten kun du de || skal ldan kyis 2 mthoṅ de ni mthoṅ de rtag tu dri ma kun sel byed ||

Takasaki 368 Just as with Brahmā, though he never moves from his palace, His manifestation, always pervading the World of Desire, Is seen by gods and causes them to remove the desire of objects lit); Similarly with the Lord, though not moving from the Absolute Body. His sight is seen by the worthy people, in all the worlds, And causes them to remove all the stains forever. || 55 ||

T 1611 Rm-Zs 819a20-21 梵天過去願 依諸天淨業 梵天自然現 化佛身亦爾

Rgvbh 107.9-12 svasyaiva pūrvapraṇidhānayogān marudgaṇānāṃ ca śubha^anubhāvāt | brahmā yathā bhāsam upaity ayatnān nirmāṇakāyena tathā svayaṃbhūḥ || 56 ||

Tg phi 125b2 sṅon gyi raṅ ñid smon lam daṅ || lha rnams kyi ni dge ba'i mthus || ji ltar tshaṅs pa 'bad med snaṅ || raṅ byuṅ sprul sku de bźin no ||

Takasaki 368 Because of his own original vow, And of the pure experiences of the multitudes of gods, Brahmā manifests his apparition without any effort; Similar is the Buddha, by means of his Apparitional Body. || 56 ||

T 1611 Rm-Zs 819a26-b3 有現不現。偈言 從天退入胎 現生有父母 在家示嬰兒 習學諸伎藝 戲樂及遊行 出家行苦行 現就外道學 降伏於天魔 成佛轉法輪 示道入涅槃 諸薄福眾生 不能見如來

Rgvbh 107.13-17 anābhāsagamane | cyutiṃ garbha^akrāntiṃ jananapitṛveśmapraviśanaṃ ratikrīḍā^araṇyapravicaraṇamārapramathanam | mahābodhiprāptiṃ praśamapuramārgapraṇayanaṃ nidarśya^adhanyānāṃ nayanapatham abhyeti na muniḥ || 57 ||

Tg phi 125b2-3 mi snaṅ ba las ni | 'pho daṅ lhums 'jug bltams daṅ yab kyi khab gśegs daṅ | 3 dgyas rol pa daṅ dben par spyod daṅ bdud bcom daṅ || byaṅ chub che brñes źi ba'i groṅ khyer lam ston dag | bstan nas thub pa skal med mig gi lam mi 'gyur ||

Takasaki 368-369 On the invisibility [of the Apparitional form to some people], (Kārikā 42) Descent from [the Tuṣita], entrance in the womb, Birth, and the arrival at his father's palace, Merry life [in the harem], wandering in solitude, The victory over the Evil One, The attainment of the Supreme Enlightenment, And the teaching of the Path leading to the city of Peace, The Buddha, though demonstrating such events, Does not come to the eye-sight of those who are unhappy. || 57 ||

T 1611 Rm-Zs 819b4-10 次說日譬喻。偈言 如日光初出 普照諸蓮華 有同一時開 亦有一時合 佛日亦如是 照一切眾生 有智如華開 有罪如華合 如日照水華 而日無分別 佛日亦如是 照而無分別

Rgvbh 107.18-108.2 sūryavad iti | sūrye yathā tapati padmagaṇaprabuddhi- r ekatra kālasamaye kumudaprasuptiḥ | buddhiprasuptiguṇadoṣavidhāvakalpaḥ sūryo 'mbujeṣv atha ca tadvad iha^āryasūryaḥ || 58 ||

Tg phi 125b3-4 ñi ma bźin źes bya ba ni | ji ltar ñi mas gduṅs pa dus gcig tshe ñid la || pad sogs rgyas daṅ ku mu ta ni 4 rab zum pa | chu skyes 'byed daṅ zum pa'i yon tan skyon dag la | ñi ma rtog med 'dir ni 'phags pa'i ñid de bźin ||

Takasaki 369 (V) It is said that the Buddha [in his Wisdom] is like the sun. (Kārikā 43) When the sun becomes shining, at one and the same time The lotus flowers awake and the Kumuda folds its flowers; But the sun has no discrimination in regard to the water-born flowers. Similar is the sun of the Saint [in his acts] in the world In regard to the awakening of virtues and closing of defects. || 58 ||

T 1611 Rm-Zs (no chi)

Rgvbh 108.3-6 dvividhaḥ sattvadhātur avineyo vineyaś ca | tatra yo vineyas tam adhikṛtya padma^upamatā svacchajalabhājana^upamatā ca | nirvikalpo yathā^ādityaḥ kamalāni svaraṣmibhiḥ | bodhayaty ekamuktābhiḥ pācayaty aparāṇy api || 59 ||

Tg phi 125b4-5 sems can gyi khams ni rnam pa gñis te | gdul bya daṅ gdul bya ma yin pa'o || de la gdul bya ni de'i dbaṅ du byas te | padma lta bu daṅ chu daṅ ba'i snod 5 lta bu'o || ji ltar ñi ma rtog med pa || raṅ 'od cig car spros pa yis || padma rgyas par byed pa daṅ || gźan dag smin par byed pa ltar ||

Takasaki 369-370 (On the two kinds of people compared to the two kinds of waterborn flowers). There are two kinds among the living beings: one is the non-converts and the other is the converts. Of them, with reference to the converts, there are the simile of the sun-lotus and the simile of the receptacle of pure water. Just as the sun, without thought-construction, With his own rays, simultaneously everywhere, Lets the lotus flowers come to blossom, And lets the other come to ripeness; || 59 ||

T 1611 Rm-Zs (no chi)

Rgvbh 108.7-8 saddharmakiraṇair evaṃ tathāgatadivākaraḥ | vineyajanapadmeṣu nirvikalpaḥ pravartate || 60 ||

Tg phi 125b5 de bźin de bźin gśegs pa yi || ñi ma dam chos 'od zer dag | gdul bya'i skye bo padma la || rnam par rtog pa med par 'jug |

Takasaki 370 Similarly, the sun that is the Buddha, With the rays of the Highest Doctrine, Appears with no thought-construction, Upon the converts resembling lotus flowers. || 60 ||

T 1611 Rm-Zs (no chi)

Rgvbh 108.9-10 dharmarūpaśarīrābhyāṃ bodhimaṇḍa^ambara^uditaḥ | jagat spharati sarvajñadinakṛj jñānaraśmibhiḥ || 61 ||

Tg phi 125b6 chos daṅ gzugs kyi sku dag gis || byaṅ chub sñiṅ po'i mkhar śar ba || kun mkhyen ñi ma 'gro bar ni || ye śes 'od zer spro bar mdzad ||

Takasaki 370 With the body of the Absolute and that of Apparition, Arising in the sky of the Seat of Enlightenment, The sun of Omniscience pervades the world With the rays of the Transcendental Wisdom; || 61 ||

T 1611 Rm-Zs (no chi)

Rgvbh 108.11-12 yataḥ śucini sarvatra vineyasalila^āśaye | ameyasugata^ādityapratibimba^udayaḥ sakṛt || 62 ||

Tg phi 125b6-7 daṅ phyir gdul bya dag pa yi || chu yi snod ni thams cad la || bde gśegs ñi ma'i gzugs brñan ni || dpag tu med pa cig 7 char 'char ||

Takasaki 370 From which, everywhere in the [mind of] converts Who are like receptacles of pure water, Appear simultaneously innumerable reflections Of that sun which is the Lord. || 62 ||

T 1611 Rm-Zs (no chi)

Rgvbh 108.13-16 evam avikalpatve 'pi sati buddhānāṃ trividhe sattvarāśau darśana^ādeśanāpravṛtti kramam adhikṛtya śaila^upamatā | sadā sarvatra visṛte dharmadhātunabhastale | buddhasūrye vineya^adritannipāto yathā^arhataḥ || 63 ||

Tg phi 125b7-126a1 de ltar saṅs rgyas rnams rnam par rtog pa med pa yin yaṅ | sems can gyi tshogs rnam pa gsum la ston pa daṅ | 'doms pa 'jug pa'i tshul gyis dbaṅ du byas te ñi ma daṅ 'dra ba ñid ni | rtag tu thams cad la khyab pa || chos dbyiṅs nam mkha'i 1 || dkyil du ni || saṅs rgyas ñi ma gdul bya yi || ri la ji ltar 'os par 'bab ||

Takasaki 370 Thus the Buddhas, though they are non-discriminative, manifest themselves with visible forms and by teaching among the three categories of living beings according to order. With reference to this order, there is a simile of mountains: (Kārikās 44-45) Although the sun of the Buddha pervades Always and everywhere the sky-like Universe, He casts his rays upon the converts Who are like mountains, according to their merit. || 63 ||

T 1611 Rm-Zs 819b12-15 日初出世間 千光次第照 先照高大山 後照中下山 佛日亦如是 次第照世間 先照諸菩薩 後及餘眾生

Rgvbh 109.1-4 udita iha samantāl lokam ābhāsya yadvat pratatadaśaśata^aṃśuḥ saptasaptiḥ krameṇa | pratapati varamadhyanyūnaśaileṣu tadvat pratapati jinasūryaḥ sattvarāśau krameṇa || 64 ||

Tg phi 126a1-2 ji ltar rgya che 'od zer snaṅ ldan ñi ma bźin || 'jig rten kun tu snaṅ bar byas nas rim gyis ni || mchog daṅ bar ma dman pa'i ri la 'bab de bźin || rgyal ba'i ñi ma sems 2 can tshogs la rim gyis 'bab ||

Takasaki 370-371 Just as, in this world, the sun, Spreading out his thousands of glorious rays, Rising and illuminating the whole world, Shines upon the mountains, high, middle, and low, gradually; Upon the groups of living beings, according to their order. || 64 ||

T 1611 Rm-Zs 819b16-22 光明輪不同。偈言 色智身二法 大悲身如空 遍照諸世間 故佛不同日 日不能遍照 諸國土虛空 不破無明闇 不示何知境 放種種諸色 光明雲羅網 示大慈悲體 真如妙境界

Rgvbh 109.5-9 prabhāmaṇḍalaviśeṣaṇe | sarvakṣetranabhastalaspharaṇatā bhānor na saṃvidyate na^apy ajñānatamo 'ndhakāragahanajñeya^arthasaṃdarśanam | nānāvarṇavikīrṇaraśmivisarair ekaikaroma^udbhavair bhāsante karuṇā^ātmakā jagati tu jñeya^arthasaṃdarśakāḥ || 65 ||

Tg phi 126a2-3 'od kyi dkyil 'khor khyad par du gyur pa ni || źiṅ kun nam mkha'i dkyil 'phro ñi ma la med la || mi śes mun bkab śes bya'i don ston pa yaṅ min || thugs rje'i bdag ñid sna tshogs mdog bkye'i 'od tshogs kyis || gsal ba dag ni 3 'grol śes bya'i don ston mdzad ||

Takasaki 371 On the superiority of [the Buddha's] light to [that of the sun], - (Kārikās 46-47) Of the sun, there does not exist the all-pervadingness In all kinds of lands and in the whole sky, Nor does he show all things knowable [by removing] The thicket of the darkness of ignorance; But those who are of the nature of Compassion, Illuminate the world with spreading bands of rays, Produced from each hair and filled with various colours, And manifest all things knowable. || 65 ||

T 1611 Rm-Zs 819b23-26 佛入城聚落 無眼者得眼 見佛得大利 亦滅諸惡法 無明沒諸有 邪見黑闇障 如來日光照 見慧未見處

Rgvbh 109.10-13 buddhānāṃ nagarapraveśasamaye cakṣurvihīnā janāḥ paśyanty artham anarthajālavigamaṃ vindanti taddarśanāt | moha^andhāś ca bhava^arṇava^antaragatā dṛṣṭyandhakāra^āvṛtā buddha^arkaprabhaya^avabhāsitadhiyaḥ paśyanty adṛṣṭaṃ padam || 66 ||

Tg phi 126a3-4 saṅs rgyas groṅ du gśegs tshe mig daṅ mi ldan pa yi skye bo rnams || mthoṅ źiṅ don med tshogs bral don de mthoṅ ba las ni myoṅ ba daṅ || gti mug gis ldoṅs srid pa'i mtshor lhuṅ lta ba'i mun pas bsgribs pa rnams || saṅs rgyas ñi 4 ma'i 'od kyis blo snaṅ ma mthoṅ ba yi gnas mthoṅ 'gyur ||

Takasaki 371 When the Buddhas enter the city; Those who are of no eyes perceive the object, And, having seen it, cognize how to remove the net of harm, And [likewise] even those blinded by ignorance, Who have fallen into the sea of the Phenomenal World, And are obscured by the darkness of false views, Have their intellect illumined by the light of the sun of the Buddha, And come to perceive the Truth unseen before. || 66 ||

T 1611 Rm-Zs 819b27-29 次說摩尼珠譬喻。偈言 一時同處住 滿足所心意 摩尼寶無心 而滿眾生願

Rgvbh 109.14-16 cintāmaṇivad iti | yugapad gocarasthānāṃ sarva^abhiprāyapūraṇam | kurute nirvikalpo 'pi pṛthak cintāmaṇir yathā || 67 ||

Tg phi 126a4 yid bźin nor bu bźin źes bya ba ni | ji ltar yid bźin nor bu ni || rtog pa med kyaṅ cig car du || spyod yul gnas pa rnams kyi ni || bsam kun so sor rdzogs byed ltar ||

Takasaki 372 (VI) It is said that [the Buddha's mind in its acts] has a resemblance to the wish-fulfilling gem. (Kārikās 48-50) Just as the wish-fulfilling gem, Though itself is of no thought-construction, Fulfils all desires of those Living in the same region, separately; || 67 ||

T 1611 Rm-Zs 819c1-2 自在大法王 同住於悲心 眾生種種聞 佛心無分別

Rgvbh 109.17-18 buddhacintāmaṇiṃ tadvat sametya pṛthagāśayāḥ | śṛṇvanti dharmatāṃ citrāṃ na kalpayati tāṃś ca saḥ || 68 ||

Tg phi 126a4-5 de bźin saṅs rgyas yid bźin 5 la || brtan nas bsam pa tha dad rnams || sna tshogs chos ni thos 'gyur yaṅ || de ni de las rnams mi rtog ||

Takasaki 372 Similarly, those who are of different inclinations, Having approached the wish-fulfilling gem of the Buddha, Come to hear the Truth in its various aspects. But the Buddha has no discrimination regarding them. || 68 ||

T 1611 Rm-Zs (no chi)

Rgvbh 109.19-110.2 yathā^avikalpaṃ maṇiratnam īpsitaṃ dhanaṃ parebhyo visṛjaty ayatnataḥ | tathā munir yatnam ṛte yathā^arhataḥparārtham ātiṣṭhati nityam ā bhavāt || 69 ||

Tg phi 126a5-6 ji ltar yid bźin nor bu rin chen 'dod pa'i nor || 'bad pa med par gźan pa dag la rab ster ltar || de bźin thub pa 'bad med ji ltar 'os par ni || 6 gźan gyi don du srid pa ji srid rtag tu bźugs ||

Takasaki 372 Just as the precious jewel, having no thought-construction, Produces the desired treasure, without effort, for others; Similarly, the Lord always benefits others, without effort, According to their merit, as long as the world exists. || 69 ||

T 1611 Rm-Zs (no chi)

Rgvbh 110.3-7 durlabhaprāptabhāvās tathāgatā iti | iha śubhamaṇiprāptir yadvaj jagaty atidurlabhā jalanidhigataṃ pātālasthaṃ yataḥ spṛhayanti tam | an sulabham iti jñeyaṃ tadvaj jagaty atidurbhage manasi vividhakleśagraste tathāgatadarśanam || 70 ||

Tg phi 126a6-7 de bźin gśegs pa 'byuṅ ba rñed par dka' ba źes bya ba ni || gaṅ phyir rgya mtshor sa 'og gnas de la 'dod pas || ji ltar nor bu bzaṅ po 'gro 'dir rab brñed dka' || de bźin 'gro ba śin tu skal ṅan ñon moṅs zin || 7 yid 'dir bde gśegs mthoṅ ba rñed dka' śes par bya ||

Takasaki 372 It is said that the Buddhas are difficult to obtain. (Kārikā 51) Here, in this world, it is quite rare To obtain the pure gem, even though the people so much Long for it in the depth of the ocean or under the ground; Similarly, the sight of Buddha should be known as Not easily achieved in this luckless world By those whose mind is afflicted by various passions. || 70 ||

T 1611 Rm-Zs 819c3-5 次說響譬喻。偈言 譬如諸響聲 依他而得起 自然無分別 非內非外住

Rgvbh 110.8-10 pratiśrutkāśabdavad iti | pratiśrutkārutaṃ yadvat paravijñaptisaṃbhavam | nirvikalpam anābhogaṃ na^adhyātmaṃ na bahiḥ sthitam || 71 ||

Tg phi 126a7 sgra sñan gyi sgra bźin źes bya ba ni | ji ltar sgra brñan gyi ni sgra || gźan gyi rnam rig las byuṅ ba || rnam rtog med ciṅ bzo med la || phyi daṅ naṅ la mi gnas ltar ||

Takasaki 373 (VII) It is said that [the Buddha in his voice] is like an echo. (Kārikās 52-53) Just as the sound of an echo Arising from the voice of others Is of no discrimination and of no effort, And has no foundation, either inside or outside; || 71 ||

T 1611 Rm-Zs 819c6-7 如來聲亦爾 依他心而起 自然無分別 非內非外住

Rgvbh 110.11-12 tathāgatarutaṃ tadvat paravijñaptisaṃbhavam | nirvikalpam anābhogaṃ na^adhyātmaṃ na bahiḥ sthitam || 72 ||

Tg phi 126a7-126b1 de bźin de bźin gśeg spa'i gsuṅ || 1 gźan gyi rnam rig las byuṅ ba || rnam par rtog med bsam med pa || phyi daṅ naṅ na gnas ma yin ||

Takasaki 373 In a similar way, the voice of the Buddha Arising through the voice of others Is of no discrimination and of no effort, And has no foundation, either inside or outside. || 72 ||

T 1611 Rm-Zs 819c8-10 次說虛空譬喻。偈言 無物不可見 無觀無依止 過眼識境界 無色不可見

Rgvbh 110.13-15 ākāśavad iti | niṣkiṃcane nirābhāse nirālambe nirāśraye | cakṣuṣpathavyatikrānte 'py arūpiṇy anidarśane || 73 ||

Tg phi 126b1-2 nam mkha' bźin źes bya ba ni || cuṅ zad med ciṅ snaṅ ba med || dmigs pa med ciṅ rten med la || mig gi lam las rab 'das pa || gzugs med 2 bstan du med pa yi ||

Takasaki 373 (VIII) It is said that [the Buddha's body is] like space. (Kārikās 54-55) Being immaterial and invisible, Without support and without foundation, Surpassing the way of eye-sight, Formless and incapable of being shown, || 73 ||

T 1611 Rm-Zs 819c11-12 空中見高下 而空不如是 佛中見一切 其義亦如是

Rgvbh 110.16-17 yathā nimna^unnataṃ vyomni dṛśyate na ca tat tathā | buddheṣv api tathā sarvaṃ dṛśyate na ca tat tathā || 74 ||

Tg phi 126b2 mkha' la ji ltar mtho daṅ dma' || mthoṅ yaṅ de ni de ltar min || de bźin saṅs rgyas thams cad la || mthoṅ yaṅ de ni de ltar min ||

Takasaki 373 Though being so, the sky is seen as low and high, But, in reality, it is not like that; Similarly, all kinds of forms are seen in the Buddha, But, in reality, the Buddha is not like that. || 74 ||

T 1611 Rm-Zs 819c13-15 次說地譬喻。偈言 一切諸草木 依止大地生 地無分別心 而增長成就

Rgvbh 110.18-20 pṛthivīvad iti | sarve mahīruhā yadvad avikalpāṃ vasuṃdharām | niśritya vṛddhiṃ vairūḍhiṃ vaipulyam upayānti ca || 75 ||

Tg phi 126b2-3 sa bźin źes bya ba ni | ji ltar sa las skye ba kun || rtog med sa la brten nas ni || 'phel daṅ 3 bstan daṅ yaṅs 'gyur ltar ||

Takasaki 373-374 (IX) It is said that [the Buddha as the foundation of all activities] is like the earth. (Kārikās 56-57) Just as all plants, Taking resort to the earth Which has no searching thought, Come to grow, thrive and expand; || 75 ||

T 1611 Rm-Zs 819c16-17 眾生心善根 依止佛地生 佛無分別心 而增廣成就

Rgvbh 110.21-22 saṃbuddhapṛthivīm evam avikalpām aśeṣataḥ | jagatkuśalamūlāni vṛddhim āśritya yānti hi || 76 ||

Tg phi 126b3 de bźin rdzogs pa'i saṅs rgyas sa || rnam rtogs med pa la brten nas || 'gro ba'i dge ba'i rtsa ba ni || ma lus par ni 'phel bar 'gyur ||

Takasaki 374 Similarly, the roots of virtues in the world, Taking resort to the ground of the Buddha Who has no searching thought, Proceed completely towards growth. || 76 ||

T 1611 Rm-Zs 846b3-4 遠離一切業 未曾見有果 為一切疑人 除諸疑網故

Rgvbh 111.1-3 udāharaṇānāṃ piṇḍārthaḥ | na prayatnam ṛte kaścid dṛṣṭaḥ kurvan kriyam ataḥ | vineyasaṃśayacchittyai navadhā^uktaṃ nidarśanam || 77 ||

Tg phi 126b3-4 dpe rnams kyis bsdus pa'i don ni || 'bad rtsol med par bya ba 'ga' || byed pa 4 mthoṅ med de bas na || gdul bya'i the tshom bcad pa'i phyir || dpe rnams dgu ni bstan pa yin ||

Takasaki 38 (§3. Summarized Meaning of the Illustrations given by the Commentator.) Summarized meaning of these examples is as follows: The performance of actions without effort Cannot be seen by us. Therefore, The nine-fold examples have been related In order to clear the doubts of the converts. || 77 ||

T 1611 Rm-Zs 846b5-6 說九種譬喻 彼修多羅名 廣說此諸法 彼修多羅中

Rgvbh 111.4-5 sūtrasya tasya nāmnaiva dīpitaṃ tat prayojanam | yatraite nava dṛṣṭāntā vistareṇa prakāśitāḥ || 78 ||

Tg phi 126b4 gaṅ du dpe dgu po 'di dag | rgyas par rab tu bstan gyur pa || mdo sde yi ni miṅ ñid kyis || de yi dgos pa bstan pa ñid ||

Takasaki 374 Its purpose [of teaching] is explained By the very name of that Scripture, Where these nine illustrations Are demonstrated in detail. || 78 ||

T 1611 Rm-Zs 846b7-8 廣說九種喻 彼名智境界 快妙智莊嚴 有智者速入

Rgvbh 111.6-7 etac chrutamaya^udārajñāna^āloka^ādyalaṃkṛtāḥ | dhīmanto 'vataranty āśu sakalaṃ buddhagocaram || 79 ||

Tg phi 126b4-5 thos pa las byuṅ śes pa yi || snaṅ 5 ba rgya chen 'dis brgyan pa'i || blo ldan myur du saṅs rgyas kyi || spyod yul kun la 'jug par 'gyur ||

Takasaki 374 Adorned with this light of the great wisdom Which is the result of study, The wise men enter rapidly In the whole region of the Buddha. || 79 ||

T 1611 Rm-Zs 846b9-10 具足佛境界 說彼天帝釋 琉璃鏡像等 九種諸譬喻

Rgvbh 111.8-9 ity arthaṃ śakravaiḍūryapratibimba^ādyudāhṛtiḥ | navadha^udāhṛtā tasmin tat piṇḍārtho 'vadhāryate || 80 ||

Tg phi 126b5 de don bai ḍūr brgya byin gyi || gzugs brñan la sogs dpe dag ni || rnam pa dgu brjod de la ni || de yi bsdus don ṅes par gzuṅ ||

Takasaki 374-375 For this reason, there are nine examples Illustrated by the reflection of Indra On the surface of Vaiḍūrya stone, and the rest. In this sense, you should know their summarized meaning; - || 80 ||

T 1611 Rm-Zs 846b11-13 應知彼要義 見說及遍至 以離諸相智 身口意業密 大慈悲者得 離諸功用心

Rgvbh 111.10-11 darśanādeśanā vyāptir vikṛtir jñānaniḥsṛtiḥ | manovākkāyaguhyāni prāptiś ca karuṇā^ātmanām || 81 ||

Tg phi 126b5-6 ston daṅ gsuṅ daṅ khyab 6 pa daṅ || sprul daṅ ye śes sbro ba daṅ || thugs gsuṅ sku yi gsaṅ ba daṅ || thugs rje'i bdag ñid thob pa ñid ||

Takasaki 375 [Namely]: appearance, teaching, pervasion, Transformation and emanation of Wisdom, Secrecy in acts by mind, speech and body, And acquisition of those whose nature is of Compassion. || 81 ||

T 1611 Rm-Zs 846b14-15 無分別寂靜 以智故無垢 如大毘琉璃 帝釋等譬喻

Rgvbh 111.12-13 sarva^ābhogaparispandapraśāntā nirvikalpikāḥ | dhiyo vimalavaiḍūryaśakrabimba^udaya^ādivat || 82 ||

Tg phi 126b6 'bad rtsol rgyun kun rab źi ba || rnam par rtog pa med pa'i thugs || dri med bai ḍū r brgya byin gyi || gzugs brñan śar ba la sogs bźin ||

Takasaki 375 [The Buddha's] mind, being of no thought-construction, Is such in which all the movements of effort are pacified As given in the examples, beginning with the arising Of the reflection of Indra on the pure Vaiḍūrya stone. || 82 ||

T 1611 Rm-Zs 846b16-18 智究竟滿足 故究竟寂靜 以有淨智慧 是故無分別 為成種種義 故說釋等喻

Rgvbh 111.14-15 pratijña^ābhogaśāntatvaṃ hetur dhīnirvikalpatā | dṛṣṭāntaḥ śakrabimba^ādiḥ prakṛta^arthasusiddhaye || 83 ||

Tg phi 126b6-7 'bad 7 rtsol źi ba dam bca' ste || rtog med thugs ni gtan tshigs so || raṅ bźin don ni grub don du || dpe ni brgya byin gzugs sogs yin ||

Takasaki 375 The 'proposition' here the pacification of effort, The 'logical reason' is the non-discriminativeness of mind, And, in order to establish the subject in discussion', There are given 'examples', the form of Indra, etc. || 83 ||

T 1611 Rm-Zs 846b19-20 為成彼義者 說九種見等 離生離神通 諸佛現是事

Rgvbh 111.16-17 ayaṃ ca prakṛto 'tra^artho navadhā darśana^ādikam | janma^antarddhim ṛte śāstur anābhogāt pravartate || 84 ||

Tg phi 126b7 'dir ni skabs don 'di yin te || ston pa la sogs rnam dgu ni || ston pa skye 'chi daṅ bral ba || 'bad pa med par rab tu 'jug |

Takasaki 375 And here the 'subject in discussion' is that These nine, 'appearance' and the rest, Are manifested without any effort And without birth or death of the Preceptor. || 84 ||

T 1611 Rm-Zs (no chi)

Rgvbh 112.1-5 etam eva^artham adhikṛtya^udāharaṇasaṃgrahe catvāraḥ ślokāḥ | yaḥ śakravad dundubhivat payodavad brahma^arkacintāmaṇirājaratnavat | pratiśrutivyomamahīvad ā bhavāt parārthakṛd yatnam ṛte sa yogavit || 85 ||

Tg phi 127a1 1 || don 'di ñid kyi dbaṅ du byas te dpe bsdu ba'i tshigs su bcad pa bźi ste || gaṅ źig brgya byin rṅa daṅ sprin bźin daṅ || tshaṅs ñi rin chen yid bźin nor rgyal bźin || sgra sñan nam mkha' sa bźin srid pa'i bar || 'bad med gźan don byed de rnal 'byor rig |

Takasaki 375-376 (§4. Summary of examples given in Kārikās.) With reference to this meaning (or subject), we have other four ślokas, being the summary of all the examples. (Kārikās 58-61) The one who acts for the sake of others, Without effort, as long as the world exists, Like Indra, like the divine drum, like clouds, Like Brahmā, like the sun, like the wish-fulfilling gem, Like an echo, like the sky and like the earth, . . . That is [the Buddha] who knows a means [of precept]. || 85 ||

T 1611 Rm-Zs (no chi)

Rgvbh 112.6-9 surendraratnapratibhāsadarśanaḥ sudaiśiko dundubhivad vibho rutam | vibhur mahājñānakṛpā^abhramaṇḍalaḥ spharaty anantaṃ jagad ā bhava^agrataḥ || 86 ||

Tg phi 127a2 ston pa rin chen lha dbaṅ gzugs brñan bźin || legs par 'doms mdzad lha yi rṅa daṅ 'dra || khyab bdag mkhyen daṅ brtse chen sprin tshogs ni || mtha' yas 'gro ba srid rtse'i bar du khyab ||

Takasaki 376 The excellent teacher has an appearance Like the reflection of the chief of gods on the jewel, His voice is like the [sound of] the divine drum, Having the great sphere of the clouds of Wisdom and Mercy, He pervades an unlimited number of living beings, Up to the highest limit of existence. || 86 ||

T 1611 Rm-Zs (no chi)

Rgvbh 112.12-13 anāsravād brahmavad acyutaḥ padād anekadhā darśanam eti nirmitaiḥ | sadā^arkavaj jñānaviniḥsṛtadyutir viśuddhacintāmaṇiratnamānasaḥ || 87 ||

Tg phi 127a2-3 tshaṅs bźin zag med gnas las ma bskyod par || sprul ba rnam pa du ma rab tu 3 ston || ñi bźin ye śes snaṅ ba rab sbro gaṅ || rnam dag rin chen yid bźin nor 'dra'i thugs ||

Takasaki 376 Like Brahmā; the Buddha Shows himself variously with the apparitional forms, Without moving from the immaculate place; Like the sun, he shines always, spreading the light of Wisdom; And his mind [acts] like the wish-fulfi1ling gem. || 87 ||

T 1611 Rm-Zs 819c18-22 佛身如虛空 遍不可見常 如依地諸法 一切諸妙藥 遍為諸眾生 不限於一人 依佛地諸法 白淨妙法藥 遍為諸眾生 不限於一人

Rgvbh 112.14-17 pratirava iva ghoṣo 'nakṣara^ukto jinānāṃ gaganam iva śarīraṃ vyāpy arūpi dhruvaṃ ca | kṣitir iva nikhilānāṃ śukladharma^auṣadhīnāṃ jagata iha samantād āspadaṃ buddhabhūmiḥ || 88 ||

Tg phi 127a3-4 rgyal ba rnams kyi gsuṅ de brag ca bźin du yi ge med || sku ni nam mkha' bźin du khyab daṅ gzugs med rtag pa ñid || sa bźin 'gro ba dkar po'i chos kyi sman rnams ma lus 4 pa'i || rnam pa kun du gźir gyur pa ni saṅs rgyas sa yin no ||

Takasaki 376 Like an echo is the Buddha's voice, Not being expressed by letters; Like space is his body, Being all-pervading, formless and eternal; And like the earth is the State of Buddha in this world, Being the seat of all virtues, the remedy of the whole world. || 88 ||

T 1611 Rm-Zs (no chi)

Rgvbh 112.18-20 kathaṃ punar anena^udāharaṇanirdeśena satatam anutpannā aniruddhāś ca buddhā bhagavanta utpadyamānā nirudhyamānāś ca saṃdṛśyante sarvajagati caiṣām anābhogena buddhakārya^apratipraśrabdhir iti paridīpitam |

Tg phi 127a4-5 yaṅ ji ltar na dpe brjod pa 'dis || saṅs rgyas bcom ldan 'das rnams rtag tu skye ba med ciṅ 'gag pa med pa yin || skye ba daṅ ni 'gag par mthoṅ ba daṅ | 'di dag gis saṅs rgyas kyi phrin las 'gro ba thams 5 cad du lhun gyis grub pa rgyun mi 'chad par bstan pa yin źe na |

Takasaki 377 (§5. Non-origination and Non-extinction of the Buddhahood.) Why, then, in this exposition of examples, is the Buddha, who is always of neither origination nor extinction, explained to be seen with appearance and disappearance and as having actions, to work among all living beings, without effort and without interruption? [To answer this question, there are three verses].

T 1611 Rm-Zs 818b16-19 如毘琉璃滅 彼鏡像亦滅 無可化眾生 如來不出世 琉璃寶地淨 示現佛妙像 彼淨心不壞 信根芽增長

Rgvbh 112.21-22 śubhaṃ vaiḍūryavac citte buddhadarśanahetukam | tadviśuddhir asaṃhāryaśraddhā^indriyavirūḍhitā || 89 ||

Tg phi 127a5 dag pa bai ḍūrya 'dra yi || sems las saṅs rgyas mthoṅ ba'rgyu || de dag pa ni mi zlogs pa'i || dad pa'i dbaṅ po brtas pa ñid ||

Takasaki 377 Like the Vaiḍūrya stone, the purity in the mind Is the cause of the Buddha's appearance, And this purity of mind is intensified By the irresistible faculty of faith. || 89 ||

T 1611 Rm-Zs 818b19-22 白淨法生滅 佛像亦生滅 如來不生滅 猶如帝釋王

Rgvbh 113.1-2 śubha^udayavyāyād buddhapratibimba^udayavyayaḥ | munir na^udeti na vyeti śakravad dharmakāyataḥ || 90 ||

Tg phi 127a5-6 dge ba skye daṅ 'jig pas na || saṅs rgyas gzugs ni skye daṅ 'jig || 6 brgya byin bźin du thub pa ni || chos kyi sku la skye 'jig med ||

Takasaki 377 Owing to the appearance and disappearance of purity, The forms of the Buddha appear and disappear; But, in his Body of the Absolute that is like Indra, The Lord does never appear nor disappear. || 90 ||

T 1611 Rm-Zs 818b22-23 此業自然有 見是等現前 法身不生滅 盡諸際常住

Rgvbh 113.3-4 ayatnāt kṛtyam ity evaṃ darśana^ādi pravartate | dharmakāyād anutpāda^anirodhād ā bhavasthiteḥ || 91 ||

Tg phi 127a6 de bźin du ni 'bad med par || skye med 'gag med chos sku las || srid pa ji srid gnas bar du || ston pa la sogs mdzad pa 'jug ||

Takasaki 377 Thus, his actions, apparition and the rest, Are manifested without any effort, From the Absolute Body, which never arises nor disappears, As long as the world exists. || 91 ||

T 1611 Rm-Zs 846b21-22 是名為略說 種種義譬喻 先喻解異後 後喻解異前

Rgvbh 113.5-6 ayam eṣāṃ samāsa^artha aupamyānāṃ kramaḥ punaḥ | pūrvakasya^uttareṇa^ukto vaidharmyaparihārataḥ || 92 ||

Tg phi 127a6-7 dpe 'di rnams kyis bsdus pa yi || don ni 'di yin rim pa yaṅ || sṅa ma 7 phyi mas chos mi mthun || spaṅs pa'i sgo nas brjod pa yin ||

Takasaki 377-378 (§6. The Point of Dissimilarity.) This is the summarized meaning of similes And this very order is told in order to show That the dissimilarity of the former example [With the Buddha] is removed by the latter one. || 92 ||

T 1611 Rm-Zs 846b23-24 佛體如鏡像 如彼琉璃地 人非不有聲 如天妙法鼓

Rgvbh 113.7-8 buddhatvaṃ pratibimba^ābhaṃ tadvan na ca na ghoṣavat | devadundubhivat tadvan na ca no sarvatha^arthakṛt || 93 ||

Tg phi 127a7 saṅs rgyas gzugs brñan lta bu ste || dbyaṅs daṅ mi ldan de 'dra min || lha yi rṅa bźin thams cad du || don byed min pa de 'dra min ||

Takasaki 378 Buddhahood is like the reflection [of Indra], But the reflection, being of no voice, is not like that; [Being endowed with voice, the Buddha] is like The divine drum, which however does not match him, Since it is not everywhere making benefits. || 93 ||

T 1611 Rm-Zs 846b25-28 非不作法事 如彼大雲雨 非不作利益 而亦非不生 種種諸種子 如梵天不動 而非不淳熟 如彼大日輪

Rgvbh 113.9-10 mahāmegha^upamaṃ tadvan na ca no sārthabījavat | mahābrahma^upamaṃ tadvan na ca na^atyantapācakam || 94 ||

Tg phi 127a7-127b1 sprin chen daṅ mtshuṅs don med pa'i || sa bon spoṅ min de 'dra'aṅ min || 1 tshaṅs chen bźin de gtan du ni || smin par byed min de 'dra'aṅ min ||

Takasaki 378 [Being beneficial everywhere], he is like a big cloud, Which however, having no seed of virtue, is not like him; [Being the root of virtue], he is like great Brahmā, But, being unable to ripen perfectly, Brahmā not like him. || 94 ||

T 1611 Rm-Zs 846b28-29 而非不淳熟 如彼大日輪 非不破諸闇 如彼如意寶

Rgvbh 113.11-12 sūryamaṇḍalavat tadvan na na^atyantatamo 'paham | cintāmaṇinibhaṃ tadvan na ca no durlabha^udayam || 95 ||

Tg phi 127b1 ñi ma'i gzugs bźin gtan du ni || mun pa 'joms min de 'dra'aṅ min || yid bźin nor 'dra 'byuṅ ba ni || rñed par mi dka' de 'dra'aṅ min ||

Takasaki 378 [As the cause of perfect maturity], he is like the sun, But the sun cannot remove darkness fully, so it is not like him, [As the darkness-breaker], he is like the wish-fulfilling gem, Which, however, is not as difficult to get as he is. || 95 ||

T 1611 Rm-Zs 846c1-2 而非不希有 猶如彼聲響 非不因緣成 猶如彼虛空

Rgvbh 113.13-14 pratiśrutkā^upamaṃ tadvan na ca pratyayasaṃbhavam | ākāśasadṛśaṃ tadvan na ca śukla^aspadaṃ ca tat || 96 ||

Tg phi 127b1-2 sgra brñan bźin de rkyen las ni || 'byuṅ bas 2 de daṅ 'dra ba'aṅ min || nam mkha' daṅ 'dra dge ba yi || gźi min de daṅ 'dra ba'aṅ min ||

Takasaki 378 The Buddha has a resemblance to an echo, Which however, being a production of causes, is not like him, [Being of no causes] he has a resemblance to space, Which, not being the basis of virtues, is not like him. || 96 ||

T 1611 Rm-Zs 846c3-6 非不為一切 眾生作依止 猶如彼大地 而非不住持 一切種種物 以依彼大地 荷負諸世間 種種諸物故

Rgvbh 113.15-16 pṛthivīmaṇḍalaprakhyaṃ tatpratiṣṭha^āśrayatvataḥ | laukyalokottara^aśeṣajagatkuśalasaṃpadam || 97 ||

Tg phi 127b2 'jig rten 'jig rten las 'das pa || 'gro ba'i phun tshogs ma lus pa || de gnas pa yi rten yin phyir || sa yi dkyil 'khor dag daṅ 'dra ||

Takasaki 378 The Buddha resembles the region of the earth, Since he is the ground and foundation For the achievement of all the virtues Of living beings, mundane and supermundane. || 97 ||

T 1611 Rm-Zs 846c7-9 依諸佛菩提 出世間妙法 成就諸白業 諸禪四無量 及以四空定 諸如來自然

Rgvbh 114.1-2 buddhānāṃ bodhim āgamya lokottarapatha^udayāt | śuklakarmapathadhyāna^apramāṇa^ārūpyasaṃbhava iti || 98 ||

Tg phi 127b2-3 saṅs rgyas byaṅ chub la 3 brten nas || 'jig rten 'das pa'i lam byuṅ phyir || dge ba'i las lam bsam gtan daṅ || tshad med pa daṅ gzugs med 'byuṅ ||

Takasaki 3789 By resorting to the Buddha's Enlightenment, There arises the supermundane Path, and hence, There emerges the Path of virtuous actions, Consisting or meditation, the immeasurable mind And the absorption in the Immaterial Sphere. || 98 ||

T 1611 Rm-Zs 846c10-11 常住諸世間 有如是諸業 一時非前後 作如是妙業

Rgvbh (no san)

Tg phi (no tib)

Takasaki (no eng)

T 1611 Rm-Zs (no chi)

Rgvbh 114.3-4 iti ratnagotravibhāge mahāyāna^uttaratantraśāstre tathāgatakṛtyakriyā^adhikāraś ca turthaḥ paricchedaḥ śloka^arthasaṃgrahavyākhyānataḥ samāptaḥ

Tg phi 127b3-4 theg pa chen po rgyud bla ma'i bstan bcos dkon mchog gi rigs rnam par dbye ba las || de bźin gśegs pa'i phrin las mdzad 4 pa'i skabs te le'u bźi pa'o || || tshigs su bcad pa'i don gyis bsdus pa'i bśad pa rdzogs so || ||

Takasaki 379 Finished is the fourth chapter entiled 'the Acts or the Buddha', in the ANALYSIS OF THE GERM OF THE JEWELS, a Treatise on the Ultimate Doctrine of the Great Vehicle with the commentary [named], the Summary of Meaning of the ślokas.

T 1611 Rm-Zs 846c13-17 論曰。向說四種法。自此已下明

有慧人於彼法中能生信心。依彼

信者所得功德。說十四偈 佛性佛菩提 佛法及佛業 諸出世淨人 所不能思議

Rgvbh 115.1-4 ataḥ parameṣv eva yathāparikīrtiteṣu sthāneṣv adhimuktānām adhimuktya nuśaṃse ṣaṭ ślokāḥ buddhadhātur buddhabodhir buddhadharmā buddhakṛtyam | gocaro 'yaṃ nāyakānāṃ śuddhasattvair apy acintyaḥ || 1 ||

Tg phi 127b4-5 'di man chad ni ji skad bsgrags pa'i gnas bźi po 'di dag ñid la lhag par mos pa rnams kyi lhag par mos pa'i phan yon gyi tshigs su bcad pa drug go || saṅs rgyas 5 khams daṅ saṅs rgyas byaṅ chub daṅ | saṅs rgyas chos daṅ saṅs rgyas phrin las te || dag pa'i sems kyis kyaṅ ni bsam bya min || 'di ni 'dren pa rnams kyi spyod yul yin ||

Takasaki 380 (CHAPTER V.) (THE MERITS OF FAITH) (ANUṤA??A) (XVIII. THE MERITS OF HAVING FAITH IN THE DOCTRINE OF THE ESSENCE OF BUDDHAHOOD) (§1. The Superiority of Faith over Other Virtues in Regard to Their Merits.) Hereafter, with reference to the advantage of faith possessed by those who are believing in these [4] subjects which have been duly described above, we have six ślokas. (Kārikās 1-6) The Essence of Buddhahood, the Enlightenment of the Buddha, The Buddha's Properties, and the Buddha's Acts, They are inconceivable even to those of the pure mind, Being the exclusive sphere of the Leaders. || 1 ||

T 1611 Rm-Zs 846c18-21 此諸佛境界 若有能信者 得無量功德 勝一切眾生 以心佛菩提 不思議果報 得無量功德 故勝諸世間

Rgvbh 115.5-8 iha jinaviṣaye 'dhimuktabuddhir guṇagaṇabhājanatām upaiti dhīmān | abhibhavati sa sarvasattvapuṇyaprasavam acintyaguṇa^abhilāṣayogāt || 2 ||

Tg phi 127b5-6 blo ldan rgyal ba'i yul 'di la mos pa || saṅs rgyas yon tan tshogs kyi snod gyur te || bsam 6 med yon tan tshogs la mṅon dga' bas || sems can kun gyi bsod nams zil gyis gnon ||

Takasaki 380-381 But the wise one, whose intellect accepts the faith In this exclusive sphere of the Buddha, Becomes a receptacle of the whole collection of properties, And, being possessed of the desire [to obtain] The inconceivable properties [of the Buddha], He surpasses the abundance of merits of all living beings. || 2 ||

T 1611 Rm-Zs 846c22-27 若有人能捨 摩尼珠珍寶 遍布十方界 無量佛國土 為心佛菩提 施與諸法王 是人如是施 無量恆沙劫 若復有人聞 妙境界一句 聞已復能信 過施福無量

Rgvbh 115.9-12 yo dadyān maṇisaṃskṛtāni kanakakṣetrāṇi bodhyarthiko buddhakṣetrarajaḥsamāny aharaho dharmeśvarebhyaḥ sadā | yaś ca^anyaḥ śṛṇuyād itaḥ padam api śrutvā^adhimucyed ayaṃ tasmād dānamayāc chubhād bahutaraṃ puṇyaṃ samāsāsādayet || 3 ||

Tg phi 127b6-7 gaṅ źig byaṅ chub don du gñer bas gser bźin nor bus spras pa ni || saṅs rgyas źiṅ rdul mñam pa ñin re chos rgyal ñid la rtag 'bul ba || gźan gnag 'di las tshig tsam thos śiṅ 7 thog nas kyaṅ ni mos na 'di || sbyin pa las byuṅ dge ba de las bsod nams ches maṅ thob par 'gyur ||

Takasaki 381 Suppose there were one who, being anxious to obtain the Enlightenment, Would offer golden lands, constructed by jewels As innumerable as the sands in the Buddha's lands, To the Lord of Doctrine, always, day after day; Another if he hear but one word of this teaching, After hearing of it, would have faith in this Doctrine; The latter would reap merits far more than the merits of an offering. || 3 ||

T 1611 Rm-Zs 846c28-847a4 若有智慧人 奉持無上戒 身口意業淨 自然常護持 為心佛菩提 如是無量劫 是人所得福 不可得思議 若復有人聞 妙境界一句 聞已復能信 過戒福無量

Rgvbh 115.13-16 yaḥ śīlaṃ tanuvāṅmanobhir amalaṃ rakṣed anābhogavad dhīmān bodhim anuttarām abhilaṣan kalpān anekān api | yaś ca^anyaḥ śṛṇuyād itaḥ padam api śrutvā^adhimucyed ayaṃ tasmāc chīlamayāc chubhād bahutaraṃ puṇyaṃ samāsādayet || 4 ||

Tg phi 127b7-128a1 blo ldan gaṅ źig bla med byaṅ chub 'dod pas bskal pa du mar yaṅ || lus ṅag yid kyi 'bad pa med par tshul khrims dri med sruṅ byed la || gźan dag 'di las tshig tsam thos 1 || śiṅ thos nas kyaṅ ni mos na 'di || tshul khrims las khyuṅ dge ba de las bsod nams ches maṅ thob par 'gyur ||

Takasaki 381 Suppose a wise man, being desirous of the Highest Enlightenment, Would keep pure moral conduct by his body, speech and mind, Without effort, in course of innumerable aeons; Another, if he hear but one word of this teaching, After hearing of it, would have faith in this Doctrine; The latter would reap merits far more than the merits of morality. || 4 ||

T 1611 Rm-Zs 847a5-8 若人入禪定 焚三界煩惱 過天行彼岸 無菩提方便 若復有人聞 妙境界一句 聞已復能信 過禪福無量

Rgvbh 115.17-20 dhyāyed dhyānam api^iha yas tribhuvanakleśa^agninirvāpakaṃ divyabrahmavihārapāramigataḥ saṃbodhyupāya^acyutaḥ | yaś ca^anyaḥ śṛṇuyād itaḥ padam api śrutvā^adhimucyed ayaṃ tasmād dhyānamayāc chubhād bahutaraṃ puṇyaṃ samāsādayet || 5 ||

Tg phi 128a1-2 gaṅ źig 'di na srid pa gsum gyi ñon moṅs me 'joms bsam gtan ni || lha daṅ tshaṅs gnas mthar son rdzogs pa'i byaṅ chub 'pho med thabs 2 bsgoms la || gźan gaṅ 'di las tshig tsam thos śiṅ thos nas kyaṅ ni mos na 'di || bsam gtan las byuṅ dge ba de las bsod nams ches maṅ thob bar 'gyur ||

Takasaki 381 Suppose one would give himself up to the mystic absorption; Which suppresses the fire of defilements in the 3 worlds, And, having been transferred to the abode of Brahman in heaven, Would be irreversible from the means of Enlightenment; Another, if he hear but one word of this teaching, After hearing of it, would have faith in this Doctrine; The latter would reap merits far more than even the merits of the mystic absorption. || 5 ||

T 1611 Rm-Zs 847a9-14 無慧人能捨 唯得富貴報 修持禁戒者 得生人天中 修行斷諸障 非慧不能除 慧除煩惱障 亦能除智障 聞法為慧因 是故聞法勝 何況聞法已 復能生信心

Rgvbh 116.1-4 dānaṃ bhogān āvahaty eva yasmāc chīlaṃ svargaṃ bhāvanā kleśahānim | prajñā kleśajñeyasarvaprahāṇaṃ sā^ataḥ śreṣṭhā hetur asyāḥ śravo 'yam || 6 ||

Tg phi 128a2-3 gaṅ źig sbyin pas loṅs spyod dag ni sgrub byed ciṅ || khrims gyis mtho ris bsgoms pas ñon moṅs spoṅ byed 3 la || śes rab ñon moṅs śes bya kun spoṅ de yi phyir || 'di mchog ñid de de yi rgyu ni 'di thos yin ||

Takasaki 381-382 Charity brings people only to [worldly] enjoyment, Morality leads people to the blissful world, And meditation is conducive to the removal of Defilements, But the Transcendental Intellect can remove All [the obscurations of] defilements and ignorance. Therefore, Intellect is the supreme one [of all virtues] And its very source is the study of this Doctrine. || 6 ||

T 1611 Rm-Zs 847a15-17 此十四偈以十一偈略釋應知。偈

言 身及彼所轉 功德及成義 示此四種法 唯如來境界

Rgvbh 116.5-7 eṣāṃ ślokānāṃ piṇḍārtho navabhiḥ ślokair veditavyaḥ | āśraye tatparāvṛttau tadguṇeṣv arthasādhane | caturvidhe jinajñānaviṣaye 'smin yathā^udite || 7 ||

Tg phi 128a3-4 tshigs su bcad pa 'di rnams kyi don ni || tshigs su bcad pa dgus bśad par rig par bya ste | gnas daṅ de ni gyur pa daṅ || de yi yon tan don grub ste || rgyal ba yin mkhyen 4 pa'i yul || rnam bźi ji skad brjod 'di la ||

Takasaki 382 The summarized meaning of these ślokas should be known by the following 9 verses. The basis [of Buddhahood], its transformation, Its properties and the performance of welfare, In these four aspects of the sphere of Buddha's Wisdom, Which have been explained above, || 7 ||

T 1611 Rm-Zs 847a18-20 智者信為有 及信畢竟得 以信諸功德 速證無上道 究竟到彼岸 如來所住處

Rgvbh 116.8-9 dhīmān astitvaśaktatvaguṇavattva^adhimuktitaḥ | tathāgatapadaprāptibhavyatām āśu gacchati || 8 ||

Tg phi 128a4 blo ldan yod daṅ nus ñid daṅ || yon tan ldan par mos pas na || myur du de bźin gśegs pa yi || go 'phaṅ 'thob pa'i skal ldan 'gyur ||

Takasaki 382 The wise one has become full of faith With regard to its existence, power and virtue, Therefore, he quickly attains the potentiality Of acquiring the state of the Tathāgata. || 8 ||

T 1611 Rm-Zs 847a21-22 信有彼境界 彼非可思議 我等可得彼 彼功德如是

Rgvbh 116.10-11 asty asau viṣayo 'cintyaḥ śakyaḥ prāptuṃ sa mādṛśaiḥ | prāpta evaṃguṇaś ca^asāv iti śraddhā^adhimuktitaḥ || 9 ||

Tg phi 128a4-5 bsam mi khyab pa'i yul 'di ni || yod daṅ bdag 'dras thob ñus daṅ || thob pa 'di 'dra'i 5 yon tan daṅ || ldan źes dad pas mos pa'i phyir ||

Takasaki 382-383 Indeed, as he is full of devotion and faith That there exists 'this' inconceivable sphere, That it 'can' be realized by one like him, And this sphere, 'endowed with such virtues' has been attained, || 9 ||

T 1611 Rm-Zs 847a23-25 唯深信勝智 欲精進念定 修智等功德 無上菩提心 一切常現前 以常現前故

Rgvbh 116.12-13 chandavīryasmṛtidhyānaprajñā^ādiguṇabhājanam | bodhicittaṃ bhavaty asya satataṃ pratyupashitam || 10 ||

Tg phi 128a5 'dun brtson dran daṅ bsam gtan daṅ || śes rab la sogs yon tan snod || byaṅ chub sems ni de dag la || rtag tu ñe bar gnas par 'gyur ||

Takasaki 383 So in him the mind intent on Enlightenment, Being a receptacle of virtues like zeal, energy, Memory, contemplation, Transcendental Intellect, etc., Comes to exist always. || 10 ||

T 1611 Rm-Zs 847a25-26 一切常現前 以常現前故 名不退佛子 彼岸淨功德

Rgvbh 116.14-15 tac cittapratyupasthānād avivartyo jina^ātmajaḥ | puṇyapāramitāpūripariśuddhiṃ nigacchati || 11 ||

Tg phi 128a5-6 de ni rtag tu ñer gnas pas || rgyal ba'i sras po phyir mi ldog || bsod nams pha rol phyin 6 rdzogs daṅ || yoṅs su dag pa ñid du 'gyur ||

Takasaki 383 As this mind constantly exists, The son of the Buddha becomes irreversible, And he reaches the accomplishment and the perfect purity, With regard to the Highest of Merits. || 11 ||

T 1611 Rm-Zs 847a27-29 畢竟能成就 五度是功德 以不分別三 畢竟及清淨 以離對治法 施唯施功德

Rgvbh 116.16-17 puṇyaṃ pāramitāḥ pañca tredhā tadavikalpanāt | tatpūriḥ pariśuddhis tu tadvipakṣaprahāṇataḥ || 12 ||

Tg phi 128a6 bsod nams pha rol phyin pa lṅa || de la rnam gsum rtog med pas || de rdzogs yoṅs su dag pa ni || de yi mi mthun phyogs spaṅs phyir ||

Takasaki 383 'The [Highest of] Merits' means the [first] 5 Highest virtues, 'Its accomplishment' is owing to his being non-discriminative With regard to the three aspects [of activity], And 'the perfect purity' is caused by his removal of the opponents. || 12 ||

T 1611 Rm-Zs 847a29-b2 以離對治法 施唯施功德 持戒唯持戒 餘二度修行 謂忍辱禪定 精進遍諸處

Rgvbh 116.18-19 dānaṃ dānamayaṃ puṇyaṃ śīlaṃ śīlamayaṃ smṛtam | dve bhāvanāmayaṃ kṣāntidhyāne vīryaṃ tu sarvagam || 13 ||

Tg phi 128a6-7 sbyin byuṅ bsod nams sbyin pa de || tshul khrims las byuṅ tshul khrims yin || bzod daṅ bsam gtan gñis dag ni || 7 sgom byuṅ brtson 'grus kun tu 'gro ||

Takasaki 383 Charity is the merit consisting of granting gift, Morality is the merit consisting of moral conduct, And both Patience and Meditation, is that of practice, But Exertion is the merit common to all. || 13 ||

T 1611 Rm-Zs 847b3-4 慳等所治法 名為煩惱障 虛分別三法 是名為智障

Rgvbh 117.1-2 trimaṇḍalavikalpo yas taj jñeya^āvaraṇaṃ matam | mātsarya^ādivipakṣo yas tat kleśa^āvaraṇaṃ matam || 14 ||

Tg phi 128a7 'khor gsum rnam par rtog pa gaṅ || de ni śes bya'i sgrib par 'dod || ser sna la sogs rnam rtog gaṅ || de ni ñon moṅs sgrib par 'dod ||

Takasaki 383 Discrimination regarding the 3 aspects of activity, That is the Obscuration of Ignorance; The opponents [to the 5 Highest Virtues], jealousy, etc., They are the Obscurations of Defilements. || 14 ||

T 1611 Rm-Zs 847b5-8 遠離彼諸障 更無餘勝因 唯真妙智慧 是故般若勝 彼智慧根本 所謂聞慧是 以聞慧生智 是故聞為勝

Rgvbh 117.3-4 etatprahāṇahetuś ca na^anyaḥ prajñām ṛte tataḥ | śreṣṭhā prajñā śrutaṃ ca^asya mūlaṃ tasmāc chrutaṃ param || 15 ||

Tg phi 128a7-128b1 śes rab las gźan 'di dag ni || spoṅ rgyu gźan med de yi phyir || śes rab chog yin de bźi ni || 1 thos pa de phyir thos pa mchog ||

Takasaki 383 But, without the Highest Intellect, The other 5 cannot be the cause of their removal; Therefore, the Highest Intellect is the supreme one of all, And, as the source of it is the study [of this Doctrine], It is this study that is the most important. || 15 ||

T 1611 Rm-Zs 847b9-14 又自此已下明向所說義。依何等

法說。依何等義說。依何等相

說。初依彼法故。說二偈 我此所說法 為自心清淨 依諸如來教 修多羅相應 若有智慧人 聞能信受者 我此所說法 亦為攝彼人

Rgvbh 117.5-8 iti^idam āpta^āgamayuktisaṃśrayā- d udāhṛtaṃ kevalam ātmaśuddhaye | dhiyā^adhimuktyā kuśala^upasaṃpadāsamanvitā ye tadanugrahāya ca || 16 ||

Tg phi 128b1 de ltar yid ches luṅ daṅ rigs pa la || brten nas bdag ñid 'ba' źig dag phyir daṅ || gaṅ dag mos dge phun sum tshogs ldan blo || de dag rjes su gzuṅ phyir 'di bśad ṅo ||

Takasaki 384 (§2. Authority, Motive, and Characteristics of This Text Being the Correct Doctrine.) [Hereafter we have ślokas mentioning on which basis, for what motive, and how this doctrine has been explained and what characteristics it has. First of all, with reference to the basis and motive, there is one śloka]. (Kārikā 7) Thus, on the basis of the authoritative Scripture and of Logic, This treatise is expounded by me in order to attain Perfect purification for myself, exclusively; At the same time, however, this is in order to assist Those intelligent people who are endowed with faith And accomplishment of virtues. || 16 ||

T 1611 Rm-Zs 847b15-19 自此已下次依彼義故。說二偈 依燈電摩尼 日月等諸明 一切有眼者 皆能見境界 依佛法光明 慧眼者能見 以法有是利 故我說此法

Rgvbh 117.9-12 pradīpavidyunmaṇicandrabhāskarān pratītya paśyanti yathā sacakṣuṣaḥ | mahā^arthadharmapratibhāprabhākaraṃ muniṃ pratītya^idam udāhṛtaṃ tathā || 17 ||

Tg phi 128b1-2 ji ltar bśad pa 'di las brtsams te tshigs su bcad pa || ji ltar sgron glog nor bu 2 ñi zla la || brten nas mig daṅ ldan pa lta ba bźin || de bźin don chen chos spobs 'od mdzad pa || thub la brten nas 'di ni rab tu bśad ||

Takasaki 384-385 [Next we have one śloka stating how this treatise is explained]. (Kārikā 8) Just as, with the aid of a lamp, of lightning, Of a precious stone, of the moon and the sun, Those possessed of vision can perceive objects; Similarly, I have expounded this treatise Relying upon the Lord who is the sun Manifesting the Doctrine of great welfare. || 17 ||

T 1611 Rm-Zs 847b20-24 自此已下次依彼相故。說二偈 若一切所說 有義有法句 能令修行者 遠離於三界 及示寂靜法 最勝無上道 佛說是正經 餘者顛倒說

Rgvbh 117.13-16 yad arthavad dharmapada^upasaṃhitaṃ tridhātusaṃkleśanibarhaṇaṃ vacaḥ | bhavec ca yac chāntyanuśaṃsadarśakaṃ tad uktam ārṣaṃ viparītam anyathā || 18 ||

Tg phi 128b2-3 gaṅ bśad pa de las brtsams te tshigs su bcad pa || gaṅ źig don ldan chos daṅ ñer 'brel źiṅ || khams gsum kun nas ñon moṅs spoṅ byed gsuṅ || 3 źi ba'i phan yon ston par mdzad pa gaṅ || de ni draṅ sroṅ gsuṅ yin bzlog pa gźan ||

Takasaki 385 [Then we have one śloka stating the characteristics of the correct doctrine].(Kārikā 9) Whatever the word that is connected with the scriptural texts It pursues the [ultimate] aim [of living beings], Is conducive to removing the Defilements in the 3 Worlds, And can demonstrate the advantage of Quiescence, Such a word is that of the Great Sage, And all others are of perverse character. || 18 ||

T 1611 Rm-Zs 847b25-c2 自此已下依護法方便故。說七偈 雖說法句義 斷三界煩惱 無明覆慧眼 貪等垢所纏 又於佛法中 取少分說者 世典善言說 彼三尚可受 何況諸如來 遠離煩惱垢 無漏智慧人 所說修多羅

Rgvbh 117.17-118.2 yat syād avikṣiptamanobhir uktaṃ śāstāram ekaṃ jinam uddiśadbhiḥ | mokṣa^āptisaṃbhārapatha^anukūlaṃ mūrdhnā tad apy ārṣam iva pratīcchet || 19 ||

Tg phi 128b3-4 gaṅ gis bśad pa de las brtsams te tshigs su bcad pa || gaṅ źig rgyal ba'i bstan pa 'ba' źig gis || dbaṅ byas rnam g-yeṅ med yid can gyis bśad || thar pa thob pa'i lam daṅ rjes 4 mthun par || de yaṅ draṅ sroṅ bka' bźin spyi bos blaṅ ||

Takasaki 385-386 [Next we have one śloka stating by what means this treatise is explained].(Kārikā 10) Whatever is spoken by those whose mind is not distracted And who refer to the Lord as the only Preceptor, And is favourable to the Path of the [2] Accumulations which lead to Emancipation, That is also to be accepted with respect As if it were taught by the Great Sage. || 19 ||

T 1611 Rm-Zs 847c3-6 以離於諸佛 一切世間中 更無勝智慧 如實知法者 如來說了義 彼不可思議 思者是謗法 不識佛意故

Rgvbh 118.3-6 yasmān na^iha jināt supaṇḍitatamo loke 'sti kaścit kvacit sarvajñaḥ sakalaṃ sa veda vidhivat tattvaṃ paraṃ na^aparaḥ | tasmād yat svayam eva nītam ṛṣiṇā sūtraṃ vicālyaṃ na tat saddharmapratibādhanaṃ hi tad api syān nītibhedān muneḥ || 20 ||

Tg phi 128b4-5 bdag bsruṅ ba'i thabs las brtsams te tshigs su bcad pa | gaṅ phyir rgyal las ches mkhas 'ga' yaṅ 'jig rten 'di na yod min te || ma lus de ñid mchog tshul bźin kun mkhyen gyis mkhyen gźan min pa || de phyir 5 draṅ sroṅ raṅ ñid kyis gźag mdo sde gaṅ yin de mi dkrub || thub tshul gźig phyir de yaṅ dam chos la ni gnod pa byed par 'gyur ||

Takasaki 386 (§3. The Means of Preserving Oneself within the Doctrine.) [Here we have two ślokas referring to the means of preserving oneself from becoming deprived (of this Doctrine)] (Kārikās 11-12) Indeed in this world there is no one wiser than the Buddha, No other who is omniscient and knows completely The highest Truth according to the right method; Therefore, the Scripture should not be interpolated, Which is discoursed by the Sage himself, Otherwise, it will do harm to the Highest Doctrine Because of destroying the teaching of the Buddha. || 20 ||

T 1611 Rm-Zs 847c7-10 謗聖及壞法 此諸邪思惟 煩惱愚癡人 妄見所計故 故不應執著 邪見諸垢法 以淨衣受色 垢膩不可染

Rgvbh 118.7-10 āryāṃś ca^apavadanti tannigaditaṃ dharmaṃ ca garhanti yat sarvaḥ so 'bhiniveśadarśanakṛtaḥ kleśo vimūḍha^ātmanām | tasmān na^abhiniveśadṛṣṭimaline tasmin niveśyā matiḥ śuddhaṃ vastram upaiti ra?gavikṛtiṃ na snehapaṅka^aṅkitam || 21 ||

Tg phi 128b5-6 ñon moṅs rmoṅs bdag rnams kyis 'phags la skur pa daṅ || des gsuṅs chos la brñas gaṅ de kun źen ltas byas || des na źen lta'i dri can de la blo mi sbyar || 6 gos gtsaṅ tshon gyis rnam bsgyur snum gyis gos pa min ||

Takasaki 387 The fact that people abuse the Sages And blame the doctrine taught by the Sages, All this is the Defilement of those whose nature is foolish And is created by a prejudiced conception; Therefore, your mind should not be attached To the dirt of the prejudiced conception; Indeed, only clean cloth can be dyed But not one that is spoiled by oil and dust. || 21 ||

T 1611 Rm-Zs 847c11-17 自此已下依謗正法故。說三偈 愚不信白法 邪見及憍慢 過去謗法障 執著不了義 著供養恭敬 唯見於邪法 遠離善知識 親近謗法者 樂著小乘法 如是等眾生 不信於大乘 故謗諸佛法

Rgvbh 118.11-14 dhīmāndyād adhimuktiśuklavirahān mithyā^abhimāna^āśrayāt saddharmavyasana^āvṛta^ātmakatayā neya^arthatattvagrahāt | lobhagredhatayā ca darśanavaśād dharmadviṣāṃ sevanā^ā- dārād dharmabhṛtāṃ ca hīnarucayo dharmān kṣipanty arhatām || 22 ||

Tg phi 128b6-7 ñams pa'i rgyu las brtsams te tshigs su bcad pa || blo dman phyir daṅ dkar mos bral phyir log pa'i ṅa rgyal bstan phyir daṅ || dam chos phoṅs pas bsgrib pa'i bdag phyir draṅ don de ñid 'dzin pa'i phyir || rñed la brkam phyir lta 7 ba'i dbaṅ phyir chos sun 'byin pa brten phyir daṅ || chos 'dzin bsriṅs phyir mos pa dman phyir dgra bcom rnams kyi chos spoṅ byed ||

Takasaki 387-388 (§4. Causes and Results of the Loss of the Doctrine.) [With reference to the causes of the loss of the Doctrine, there is one śloka]. (Kārikā 13) Want of intelligence, want of faith in the virtuous Doctrine, Indulgence in false pride, Obscured nature through the rejection of the Highest Doctrine, Interpretation of the conventional sense as the [ultimate] Truth, Greediness, [adherence to] false conception, Devotion to those who hate the Doctrine, Keeping at distance from those who convey the Doctrine, And delighting in the inferior Doctrine, By all this, one becomes deprived of the Doctrine of the Saint. || 22 ||

T 1611 Rm-Zs 847c18-24 自此已下依謗正法得惡果報故。

說六偈 智者不應畏 怨家蛇火毒 因陀羅霹靂 刀杖諸惡獸 師子虎狼等 彼但能斷命 不能令人入 可畏阿鼻獄 應畏謗深法 及謗法知識 決定令人入 可畏阿鼻獄

Rgvbh 118.15-18 na^agner na^ugraviṣa^ādaher na vadhakān na^eva^aśanibhyas tathā bhetavyaṃ viduṣām atīva tu yathā gambhīradharmakṣateḥ | kuryur jīvitaviprayogam analavyāla^arivajra^agnaya- s tad dhetor na punar vrajed atibhayām āvīcikānāṃ gatim || 23 ||

Tg phi 128b7-129a1 ñams pa'i 'bras bu las brtsams te tshigs su bcad pa || ji ltar zab mo'i chos rnams de bhzin mkhas pa rnams kyis me daṅ ni || mi bzaṅ sbrul gdug gśed 1 || ma daṅ ni thog la'aṅ śin tu 'jigs mi bya || me sbrul dgra daṅ rdo rje'i mes ni srog daṅ bral brtsam byed de || de las mnar med rnams kyi 'gro ba śin tu 'jigs par 'gro mi 'gyur ||

Takasaki 388 [With reference to the result of this loss, there are two ślokas]. (Kārikās 14-15) The wise one need not be so much afraid of fire, Of violent poison of snake, of murder, or of lightning, As he should be afraid of the loss of the profound Doctrine, Because a fire, a snake, an enemy, and lightning, At most, may deprive one of [this] life But one will not go, by these causes, To the most terrible world of Avīci. || 23 ||

T 1611 Rm-Zs 847c25-848a1 雖近惡知識 惡心出佛血 及殺害父母 斷諸聖人命 破壞和合僧 及斷諸善根 以繫念正法 能解脫彼處 若復有餘人 誹謗甚深法 彼人無量劫 不可得解脫

Rgvbh 119.1-4 yo 'bhīkṣṇaṃ pratisevya pāpasuhṛdaḥ syād buddhaduṣṭa^āśayo mātāpitrarihad vadhā^acaraṇakṛt saṃgha^agrabhetā naraḥ | syāt tasya^api tato vimuktir aciraṃ dharma^arthanidhyānato dharme yasya tu mānasaṃ pratihataṃ tasmai vimuktiḥ kutaḥ || 24 ||

Tg phi 129a1-2 gaṅ źig yaṅ yaṅ sdig grogs bsten pas saṅs rgyas ṅan sems ldan gyur daṅ || pham dgra bcom gsod 2 pa bya ba min byed mchog tshogs 'byed pa'i mi || de yaṅ chos ñid ṅes par bsams pas myur du de las thar 'gyur gyi || gaṅ źig yid ni chos la sdaṅ ba de la thar pa ga la yod ||

Takasaki 388-389 Even one who, repeatedly serving bad friends, Is hostile to the Buddha, and commits the acts Of killing mother, father, and the Saints, And breaks the unity of the Highest Community, Even that one can quickly become delivered from that sin If he meditates upon the meaning of the Doctrine; But, how would it be possible for the Liberation to arise In one whose mind is hostile to the Doctrine! || 24 ||

T 1611 Rm-Zs 848a2-7 自此已下依於說法法師生敬重心

故。說二偈 若人令眾生 學信如是法 彼是我父母 亦是善知識 彼人是智者 以如來滅後 迴邪見顛倒 令入正道故

Rgvbh (no san)

Tg phi (no tib)

Takasaki (no eng)

T 1611 Rm-Zs 848a8-15 自此已下依彼說法所得功德。以

用迴向故。說三偈 三寶清淨性 菩提功德業 我略說七種 與佛經相應 依此諸功德 願於命終時 見無量壽佛 無邊功德身 我及餘信者 既見彼佛已 願得離垢眼 成無上菩提

Rgvbh 119.5-8 ratnāni vyavadānadhātum amalāṃ bodhiṃ guṇān karma ca vyākṛtya^arthapadāni sapta vidhivad yat puṇyam āptaṃ mayā | tena^iyaṃ janatā^amita^āyuṣam ṛṣiṃ paśyed anantadyutiṃ dṛṣṭvā ca^amaladharmacakṣurudayād bodhiṃ parām āpnuyāt || 25 ||

Tg phi 129a2-3 dgon mchog rnam par byaṅ khams dri med byaṅ chub yon tan phrin las te || don gnas rnam bdun tshul bźin bśad las 3 bdag gis dge ba gaṅ thob pa || des ni 'gro 'di mtha' yas 'od mṅa' draṅ sroṅ tshe dpag med mthoṅ źiṅ || mthoṅ nas kyaṅ ni chos mig dri med skyes te byaṅ chub mchog thob śog ||

Takasaki 389-390 (§5. Conclusion.) [Here, at the end we have one śloka in order to turn the merit acquired by the author through this teaching towards the people]. (Kārikā 16) I have thus duly expounded the 7 subjects, The 3 Jewels, the perfectly pure Essence, The Immaculate Enlightenment, the [Buddha's] Properties and Acts; By the merit I have acquired through this, May all living beings come to perceive The Lord Amitāyus endowed with infinite light, And, having seen him, may they, owing to the arising Of the immaculate vision of the Doctrine in them, Obtain the Supreme Enlightenment. || 25 ||

T 1611 Rm-Zs 848a16-20 自此已下略說句義。偈言 依何等法說 依何等義說 依何等相說 如彼法而說 如彼義而說 如彼相而說 彼一切諸法 六行偈示現

Rgvbh 119.9-11 eṣām api daśānāṃ ślokānāṃ piṇḍārthas tribhiḥ ślokair veditavyaḥ | yataś ca yan nimittaṃ ca yathā ca yad udāhṛtam | yan niṣyandaphalaṃ ślokaiś caturbhiḥ paridīpitam || 26 ||

Tg phi 129a3-4 tshigs su bcad pa bcu bo 'di dag gis bsdus pa'i don yaṅ tshigs su bcad pa rnam pa gsum gyis rig par bya ste || gaṅ las 4 rgyu mtshan gaṅ phyir ni || ji lta bur ni gaṅ brjod daṅ || rgyu mthun pa ni gaṅ yin de || tshigs su bcad pa bźis bstan to ||

Takasaki 390 The summary of topics discussed in these 10 ślokas (vv. 16-25) should be known by the following 3 verses. Owing to what basis, for what motive, How and what is expounded [in this treatise], And what is the natural outflow [of the Buddha's Doctrine], These topics are explained by the [first] 4 ślokas. || 26 ||

T 1611 Rm-Zs 848a21-24 護自身方便 以七行偈說 明誹謗正法 故有三行偈 六偈示彼因 以二偈示現 於彼說法人 深生敬重心

Rgvbh 119.12-13 ātmasaṃrakṣaṇa^upāyo dvābhyām ekena ca kṣateḥ | hetuḥ phalam atha dvābhyāṃ ślokābhyāṃ paridīpitam || 27 ||

Tg phi 129a4 gñis kyi bdag ñid dag pa yi || thabs daṅ gcig gis ñams ba'i rgyu || de nas tshigs su bcad pa ni || gñis kyis 'bras bu bstan pa yin ||

Takasaki 390 Two ślokas refer to the means of self-protection, And one, to the cause of the loss [of the Doctrine], And then, the [following] two ślokas Explain the result of this loss. || 27 ||

T 1611 Rm-Zs 848a25-26 大眾聞忍受 得彼大菩提 略說三種法 示現彼果報

Rgvbh 119.14-15 saṃsāramaṇḍalakṣāntir bodhiprāptiḥ samāsataḥ dvidhā dharma^arthavādasya phalam antyena darśitam || 28 ||

Tg phi 129a4-5 'khor gyi dkyil 'khor bzod pa daṅ || 5 byaṅ chub thob pa'i chos brjod pa'i || mdor na 'bras bu rnam gñis ni || tha ma yis ni bstan pa yin ||

Takasaki 390 And finally, the acceptance [of the Doctrine] By those living in the world of Saṃsāra And their acquisition of Enlightenment; In short, these 2 results of teaching of the meaning Of the Doctrine are explained by the last śloka. || 28 ||

T 1611 Rm-Zs (no chi)

Rgvbh 119.16-17 iti ratnagotravibhāge mahāyāna^uttaratantraśāstre 'nuśaṃsa^adhikāro nāma pañcamaḥ paricchedaḥ śloka^arthasaṃgrahavyākhyānataḥ samāptaḥ

Tg phi 129a5 theg pa chen po rgyud bla ma'i bstan bcos || dkon mchog gi rigs rnam par dbye ba las phan yon gyi le'u ste lṅa ba'o || || tshigs su bcad pa'i don gyis bsdus pa'i bśad pa rdzogs so || ||

Takasaki 390 Thus is finished the fifth chapter entitled 'the Merits of Faith' in the ANALYSIS OF THE GERM OF THE JEWELS, a Treatise on the Ultimate Doctrine of the Great Vehicle with the commentary [named] 'the Summary of meaning of the ślokas'. || 5 ||

T 1611 Rm-Zs (no chi)

Rgvbh (no san)

Tg phi 129a6-7 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 7 don bden gsuṅs phyir draṅ sroṅ gaṅ du 'aṅ thogs pa med ||

Takasaki (no eng)

T 1611 Rm-Zs (no chi)

Rgvbh (no san)

Tg phi 74a1 | rgya gar skad du | ma hā yā na utta ra ta ntra śā stra byā khya | bod skad du | theg pa chen po rgyud bla ma'i bstan bcos rnam par bśad pa |

Takasaki 141 (no engl)