Property:English
From Buddha-Nature
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The ultimate of the self-arisen ones<br>Is to be realized through confidence alone.<br>Those without eyes do not see<br>The bright and radiant disk of the sun. +
There is nothing to be removed from this<br>And not the slightest to be added.<br>Actual reality is to be seen as it really is—<br>Whoever sees actual reality is liberated. +
The basic element is empty of what is adventitious,<br>Which has the characteristic of being separable.<br>It is not empty of the unsurpassable attributes,<br>Which have the characteristic of being inseparable. +
Having said here and there that, just like clouds, dreams, and illusions,<br>All knowable objects are empty in every respect,<br>Why then did the buddhas teach here<br>That the buddha element exists in each sentient being? +
It has been stated that the conditioned phenomena<br>In the myriads of beings are void in all aspects,<br>With the entities of afflictions, karma,<br>And [their] maturations resembling clouds and so on. +
The afflictions resemble clouds, the performance<br>Of actions is like the experiences in a dream,<br>And the skandhas—the maturations of afflictions and karma—<br>Are like the magical manifestations in an illusion. +
[The wisdom of] being variety is due to<br>The intelligence that encompasses the entire range of the knowable<br>Seeing the existence of the true nature<br>Of omniscience in all sentient beings. +
It was presented in this way before<br>But later in this ultimate continuum here<br>It is explained that the basic element exists<br>In order to relinquish the five flaws. +
Thus, not having heard about this,<br>In some who are fainthearted,<br>Due to the flaw of self-contempt,<br>The mind-set for awakening does not arise. +
Even if [some] have given rise to bodhicitta,<br>They may become proud, [thinking,] "I am superior"<br>And entertain the notion of inferiority<br>About those in whom bodhicitta has not arisen. +
In those who think like that,<br>Perfect wisdom does not arise.<br>Therefore, they cling to what is unreal<br>And do not realize true reality. +
The flaws of sentient beings are unreal<br>Because they are fabricated and adventitious.<br>What is real are the qualities, whose nature is pure<br>[Due to] the identitylessness of these flaws. +
Those whose minds cling to unreal flaws<br>And deprecate the real qualities<br>Do not attain the love of seeing<br>Themselves and sentient beings as equal. +
However, due to having heard this, there arise in them<br>Great ardor, respect [for all] as for the teacher,<br>Prajñā, wisdom, and great love.<br>Then, through the arising of these five qualities, +
They lack [self-]contempt, regard [all] as equal,<br>Are free from flaws, possess the qualities,<br>And cherish themselves and sentient beings equally,<br>Thus attaining buddhahood swiftly. +
Such a realization is the vision<br>Of one’s own personal wisdom.<br>It is pure in the stainless basic element<br>Because it lacks attachment and lacks obstruction. +
By virtue of this purity of the vision of wisdom,<br>The noble ones, who are irreversible<br>From unsurpassable buddha wisdom,<br>Are the refuge of all that lives. +
For the purpose of the teacher, the teaching, and the disciples,<br>The three refuges are taught<br>With regard to those in the three yānas<br>And those who have faith in the three activities. +
In accordance with their specific characteristics<br>
And in due order, the [first] three points of these [seven]<br>
Should be understood from the introduction in the ''Dhāraṇirājasūtra''<br>
And the [latter] four from the distinction of the attributes of the intelligent and the victors. +
Because of being abandoned, because of having a deceptive nature,<br>Because of being nonexistent, and because of being fearful,<br>The twofold dharma and the noble saṃgha<br>Are not the ultimate supreme refuge. +
