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From Buddha-Nature
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In [all saṃsāric] existences, [due to] bearing awareness and compassion,<br>Abiding in the sky’s sphere without being affected by what is perishable and not perishable,<br>And carrying the stainless waters of samādhi and dhāraṇī within it,<br>The cloud that is the lord of sages is the cause of the harvests of virtue. +
Cool, sweet, clear, soft, and light is the rain that is released from clouds,<br>[But] it assumes a great many tastes due to coming in contact with places on earth that are full of salt and so on.<br>Likewise, the rainwater of the eightfold [path of the] noble ones that is released from being contained in the vast cloud of compassion<br>Assumes many kinds of tastes due to the differences in the places that are the mind streams of beings. +
Those who are very open, those who are intermediate<br>And those who are hostile toward the highest yāna,<br>These three categories of [beings] respectively<br>Resemble humans, peacocks, and hungry ghosts. +
At the end of the summer, when there are no clouds, humans and the birds that cannot fly in the sky<br>[Suffer] on the ground, but hungry ghosts suffer due to the abundance of rainfall during the rainy season.<br>Similarly, those in the world who desire the dharma and those who are hostile toward the dharma [suffer], respectively,<br>When the water of the dharma from the cloud banks of compassion does not appear or appears. +
By raining down thick drops and bringing down hail and lightning,<br>Clouds are indifferent toward subtle creatures and those who travel rocky terrains.<br>Likewise, the cloud of prajñā and compassion, through its subtle and vast means, methods, and applications,<br>Is indifferent in all respects toward those with afflictions and those with the latencies of views about a self. +
For [this activity] lacks conceptions about deliverance,<br>The support of that, the result of that,<br>Taking hold of that, the obscurations of that,<br>And the condition for eliminating them. +
Saṃsāra means to be born and to die without beginning and end, and in this ongoing cycling, there are five kinds of paths.<br>In these five kinds of pathways, there is no happiness, just as there is no sweet scent in excrement.<br>The suffering in it is constant and as if produced from contact with fire, weapons, ice, salt, and so on.<br>In order to pacify this [suffering], the cloud of compassion showers down the great rain of the genuine dharma. +
Since they realize that the suffering of gods is dying and the suffering of humans is searching [for objects of desire],<br>Those with prajñā do not even crave for the supreme powerful states among gods and humans.<br>For through their prajñā and by virtue of following their confidence in the Tathāgata’s words,<br>They discriminate with wisdom, "This is suffering, this is [its] cause, and this is [its] cessation." +
Just as a disease is to be known, the cause of the disease is to be relinquished,<br>The state of well-being is to be attained, and medicine is to be relied upon,<br>Suffering, [its] cause, its cessation, and likewise the path, respectively,<br>Are to be known, to be relinquished, to be reached, and to be relied upon. +
Just as Brahmā, without moving away<br>From the abode belonging to Brahmā,<br>Effortlessly displays his appearance<br>Everywhere in the sphere of the gods, +
So the sage, without moving away<br>From the dharmakāya,<br>Effortlessly displays himself to the suitable<br>Through emanations in all realms. +
Just as Brahmā does not move away from his palace and yet his constant manifestation in the desire realm<br>Is seen by the gods, with their desire for objects being relinquished through this seeing,<br>So the Sugata does not move away from the kāya of the genuine dharma and yet is seen by the suitable ones<br>In all worlds, with their stains always being relinquished in their entirety by this seeing. +
Just as, by virtue of his own previous aspiration prayers<br>And as a result of the virtues of the gods,<br>Brahmā manifests his appearance without effort,<br>So does the self-arisen one by means of the nirmāṇakāya. +
Descending [from Tuṣita], entering into a womb, being born, arriving at his father’s palace,<br>Engaging in amorous sports, living in the forest, vanquishing Māra,<br>Attaining great awakening, and teaching the path to the city of peace—<br>Displaying [such feats], the sage does not reach the sight of those who do not thrive [through virtue]. +
When the sun warms them, the hosts of lotuses bloom<br>And kumuda [flowers] close at the very same time.<br>However, just as the sun does not think about the blooming and closing of these<br>Water-born [flowers] as being a quality or a flaw, the sun of the noble one here [does not think thus either]. +
Just as the sun, without thoughts<br>And with a single shining of its own rays,<br>Causes lotuses to bloom<br>And also ripens other [plants], +
"Deliverance" [refers to] the ten bhūmis;<br>"The cause of that," to the two accumulations;<br>"The result of that," to supreme awakening;<br>"Taking hold," to the beings of awakening; +
So the sun of the Tathāgata<br>Engages, without thoughts,<br>The lotuses of the persons to be guided<br>With its rays of the genuine dharma. +
With the two bodies of dharma and form<br>Rising in the sky of the seat of awakening,<br>The sun of omniscience pervades<br>Beings with its rays of wisdom. +
Due to this, everywhere in [the minds of] those to be guided,<br>Which are like receptacles of pure water,<br>The innumerable reflections of the sun<br>Of the Sugata [appear] simultaneously. +
