Property:English
From Buddha-Nature
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Becomes completely awakened, [turns] the wheel of dharma,<br>And passes into nirvāṇa. [All] these deeds<br>He demonstrates in impure worlds<br>For as long as [saṃsāric] existence lasts. +
Through the words "impermanence," "suffering,"<br>"Lack of self," and "peace," the knower of the means<br>Creates weariness of the three realms in sentient beings <br>And makes them cross over into nirvāṇa. +
Those who have entered the path of peace<br>And think that they have attained nirvāṇa,<br>Through his teachings about the true reality of phenomena,<br>Such as in the Saddharmapuṇḍarīka[sūtra], +
He turns away from their former clinging and,<br>Through embracing them with prajñā and means,<br>Matures them in the supreme yāna<br>And prophesies their highest awakening. +
By virtue of not being established by any nature,<br>Being pervasive, and being adventitious,<br>Afflictive and cognitive obscurations<br>Are described as being like clouds in it. +
By virtue of subtlety, by virtue of the perfection of power,<br>And by virtue of the guidance that [serves] the welfare[452] of naive beings,<br>In due order, [the buddhakāyas] are to be understood<br>As profundity, vastness, and magnanimity for them. +
Here, the first one is the dharmakāya<br>And the latter two are the two rūpakāyas.<br>Just as form abides in space,<br>The latter dwell in the first one. +
By virtue of the causes’ being infinite, by virtue of the realms of sentient beings being inexhaustible,<br>By virtue of being endowed with compassion, miraculous powers, wisdom, and fulfillment, <br>By virtue of mastering [all] dharmas, by virtue of having vanquished the māra of death,<br>And by virtue of lacking any nature, the protector of the world is permanent. +
By virtue of having upheld the genuine dharma<br>Through giving up body, life, and possessions,<br>By virtue of fulfilling the initial commitment<br>In order to benefit all sentient beings and so on, +
By virtue of completely pure compassion<br>Manifesting in buddhahood,<br>By virtue of the one who displays the limbs of miraculous power<br>Being able to remain [in the world] through them, +
By virtue of being liberated through wisdom from grasping<br>At [saṃsāric] existence and nirvāṇa as being two,<br>By virtue of always being endowed with the fulfillment<br>Of the bliss of inconceivable samādhi, +
By virtue of being untainted by worldly dharmas<br>While acting in the world,<br>By virtue of the māra of death not stirring<br>Within the attainment of the state of immortality and peace, +
By virtue of the sage, whose nature<br>Is unconditioned, being primordially at peace,<br>And by virtue of being tenable as the refuge and so on<br>Of those without refuge, [the Buddha] is permanent. +
The first seven reasons [show]<br>The permanence of the teacher in terms of the rūpakāyas,<br>And the latter three [demonstrate]<br>His permanence in terms of the dharmakāya. +
Because of being unutterable, because of consisting of the ultimate,<br>Because of not being examinable, because of being beyond example,<br>Because of being unsurpassable, and because of not being included in <br>[samsaric] existence or [nirvāṇic] peace,<br>The sphere of the Buddha is inconceivable even for the noble ones. +
The cause of becoming separated<br>From the two obscurations is twofold wisdom.<br>This wisdom is asserted as the nonconceptual one<br>And the one attained subsequent to that. +
It is inconceivable because it is inexpressible.<br>It is inexpressible because it is the ultimate.<br>It is the ultimate because it is incomprehensible by reason.<br>It is incomprehensible by reason because it is immeasurable. +
It is immeasurable because it is unsurpassable.<br>It is unsurpassable because it is not included [in saṃsāra or nirvāṇa].<br>It is not included [in them] because it does not abide [in either one]<br>Since it lacks conceptions about their flaws and qualities, respectively. +
Due to the [first] five reasons, [buddhahood] is subtle<br>And therefore is inconceivable in terms of the dharmakāya.<br>Due to the sixth one, it is not [manifest in] its truly real state<br>And therefore is inconceivable in terms of the rūpakāya. +
By virtue of the qualities of unsurpassable wisdom and great compassion,<br>The victors, who have accomplished [all] qualities, are inconceivable.<br>Therefore, this final stage of the self-arisen ones is not even known<br>By the great seers who have obtained the empowerment. +
